Friday, May 31, 2013

Forgetting a friend


Forgetting a friend’s name or not remembering a lunch date is something that most people without dementia do from time to time. Someone with early dementia, though, might repeatedly forget names or plans, and forget all about the incident soon afterward. Curiously, while someone with early dementia may forget something that happened the previous evening, they may recall in detail events that happened in the more distant past, last year, say, or during their childhood.
At these early stages of dementia, family members, friends and colleagues may begin to notice that something seems wrong. Maybe your spouse or partner complains that you are forgetting social engagements at an increasing rate, or that you repeat questions often. Maybe colleagues at work have expressed concern when you forget to attend a meeting or send an important memo, or are unable to learn a new computer program. Such situations may, understandably, trigger feelings of anger and defensiveness. They can also produce anxiety, which can in turn make anyone even more forgetful. The anxiety may be particularly pronounced in someone in the early stages of dementia.
In addition to being forgetful, those in the early stages of dementia may also have problems with judgment and planning. Someone with early dementia might, for example, become distracted in preparing a recipe or forget the rules of a card game. People with dementia are also much more likely to have traffic accidents than those who do not have dementia. And while many of us are challenged when it comes to finances, someone with early dementia may find it impossible to do everyday chores, like balancing a checkbook, that they used to find easy

Wednesday, May 29, 2013

Ask yourself

Ask yourself: Are those around you committed to your 

happiness and success... or your mediocrity? Fill your life 

with people who love and support you... not who doubt you 

and break you down.

Monday, May 27, 2013

it's a Local Call ".

it's a Local Call ".

An American decided to write a book about famous churches around the world. So he bought a plane ticket and took a trip to China.

On his first day, he was inside a church taking photographs when he noticed a golden telephone mounted on the wall with a sign , "$10,000 per call".
The American, being intrigued, asked a priest who was strolling by what the telephone was used for.

The priest replied that it was a direct line to heaven and that for $10,000 , by this line you could talk to God.
The American thanked the priest and went along his way.

His next stop was in Japan. There, he went a very large cathedral, he saw the Same golden telephone with the same sign under it. He wondered if this was the same kind of telephone he sawin China and he asked a nearby nun what its purpose was.
She told him that it was a direct line to heaven and that for $10,000 by this line you could talk to God.

"O.K., thank you," said the American.


Then he traveled to Pakistan, Srianka , Russia , Germany and France .

In every church he saw the same golden telephone with the same "$10,000 per call" sign under it.

The American, upon leaving Vermont decided to travel to up to 
Nepal to see if Nepalese had the same phone.

He arrived in Nepal , and he enterned in the first church , there he saw the same golden telephone, but this is time the sign under it (“Only One Rupee per call.")
The American was surprised and he asked the priest about the sign.

"Father, I've traveled all over world and I've seen this same golden telephone in many churches. I'm told that it is a direct line to 

Heaven, but in rest of the world price was $10,000 per call.

Why is it so cheap here ?


Readers, it is your turn........ Think ....before you scroll down...

..................................................
..........................
The priest smiled and answered, "You're in Nepal now, Son - it's a Local Call ".
This is the only heaven on the Earth.
KEEP SMILING

WHY DO PEOPLE FALL IN LOVE

WHY DO PEOPLE FALL IN LOVE

 There are a number of reasons why people fall in love. Some people fall in love for the right reasons. Others do it out of lack of confidence. They do not want to be alone, which is not a good enough reason. We’ll look at the two grounds: the right reason and the wrong reason.

1. Right reasons


Here, people fall in love because they want to offer someone something good that they have. They want to be with someone not as to depend on him or her but to share their life with them. They have something good to offer and they want something good in return. They want to spend time with someone not because they are scared to be alone but because they enjoy the other person’s company. They are not in the relationship with closed eyes but open eyes. They can see all; the good and bad happening, and they are ignoring the bad because they are scared to be alone, or because they feel embarrassed that it’s happening to them.


Being in love is about giving and receiving what is good. Please, underline the word good. Most people miss this point. A lot of people love the idea of being in love but not the actual fact. If many people understand the real reason of being in love and what being in love is, there would be less divorce, heartbreaks, suicides, violence and anything else that is related to bad breakups or bad relationships.


How can you tell someone you love him or her when you cheating on him or her. How can you tell someone that you love him or her when you can’t even stand the way him or her treats you.


How can you say that you are in love when you always fight? How can you say that you are in love when you don’t have the same goals? He wants to have children and you don’t to have children. The relationship is doomed from the start. You are only together because you don’t want to be alone. You love the idea of being in love but you are not actually living it. You can’t be in love if you are not in love.


The other reason why people fall in love is because people like to be treated nicely. They like to live in a good environment and be with people who know and understand them. In essence love does fulfill this. You can get this kind of environment from your family or friends or strangers but it is not within a time frame. It can end anytime and also family, friends and strangers won’t always have time for you. They have their own lives to live. So as much as they love you, they can’t guarantee that they will always here for you. 


People also have sexual needs and thus they also want to be in an environment where that need, will be met when necessary. Thus, being in love ‘guarantees’ both of this: the niceness and the sex. Thus a person is free to do whatever he or she wants, knowing that he or she have someone who cares for their person and is ‘always’ there for him or for her physically, emotionally and sexually. This is the ultimate human desire and every human being seeks to achieve this point of their life (being in love).


Most of the time, this has been achieved through heterosexual relationships and in a few cases, which is now becoming many and common, through same sex relationships.


People in same sex relationships can equally be in love just as much as people in heterosexual relationships.


Because being in love is about assurance. Whoever gives you the assurance is the one you fall in love with. It even makes it easier if you have a lot in common.


A twenty-years old girl can fall in love with a sixty-years old man and vice versa. And it has happened in a lot of cases where people with a big age gap have fallen in love.Anyone can fall in love but not all do it for the right reasons.


2. Wrong reasons


There are a lot of people who fall in love for the wrong reasons and because of this, they can’t be in love. Being in love is a wonderful thing and some people just like the idea of it.


But in order to be in love, you have to be in love with someone. And this is where the trouble arises. Because some people love the idea of being in love so much, they end up falling in love with the first person that is a little bit nice to them. They don’t take their time to know the person. And even if the person shows signs of hurting them in the future, they ignore the signs. They are more concerned about being with someone, than being with someone who really loves and cares about them. It takes a long time to know a really good person but it only takes a short time to know a bad person. A good person is there but you just don’t notice because you are too busy looking everywhere else other than next to you. A bad person is at a far distance, all you have to do is look up and they will come over to you. A lot of people (girls especially) are scared of being alone. Thus they always end up falling for the wrong person because their logic mind is clouded with the desire to be with someone, anybody that shows interest in them. They don’t assess the person. All they care about is that he/she doesn’t come on to strongly. They don’t care about his looks, what he does for a living, his interests and future plans. We are constantly told not to worry about these things; looks, money etc. But if you are going to commit to someone, you will have to do so knowing how, the lack of or having these things will affect your relationship in the future. Most relationships end because people change their minds. For example, they hook up with someone without money and they don’t have money either. It seems good at first with all the love and sex but you have to survive as well. And so when the times get tough, they pull out of the relationship. They can’t handle having no money and this leads to them to do more worrying and struggling than loving and enjoying life.


I should point out that there are a lot of people who have had successful relationships with only a little bit of money. Money isn’t everything to those who can live without it.


In another case, someone would go out with a fairly unattractive person because they don’t want to be alone. They ignore the unattractiveness instead of accepting it. The relationship is good at first because of all the adrenaline of being with someone new and the sex offered. Thereafter, the adrenaline goes down and they are forced to look at the person and realize that they can’t handle their unattractiveness and start looking for a way out of the relationship. Any quarrel or opportunity to meet someone else is taken as a reason to breakup.


Most relationships are not over, on the day someone says it’s over, but weeks, months or years in advance. You were just looking for the perfect time to tell someone and also the embarrassment of not being able to honor your commitment, love puts you off from telling that person until you are discovered of cheating on them, or forced to, out of anger during an argument.


People also fall in love to show off. The love the idea of being in love so much and they don'’ want to be left out. They want everyone to see that they can be loved as well.


There are the ones who normally talk about their partner and how much they love them, all the time to their friends. There is a difference between being happy and showing off. To them it’s not just a matter of I have a wonderful partner but, see what he did for me, look at us, observe closely, keep watching, listen. The whole relationship is superficial. It’s a show mostly put up for their friends and anyone in close proximity. This is a relationship that doesn’t involve planning for the future, sharing ideas, growing together. But it’s more of being together for everyone to see that you are not alone.


A lot of young girls fall into this. A lot of young guys love to show off too.


People should realize that there is nothing wrong with being single because it gives you time to make yourself a better person for your partner.


A lot of time is spent and wasted looking for the right person instead of making yourself the right person

नयाँ संविधानले संवोधन गर्नुपर्ने युवाका सवालहरु

नयाँ संविधानले संवोधन गर्नुपर्ने युवाका सवालहरु

पृष्ठभूमीः 
हाम्रो देश नेपाल अहिले संविधान निर्माण प्रक्रियामा लागिपरेको छ। आफनो शासन प्रणाली जनता आफैले तयार गर्ने एक सफल प्रक्रियाको रुपमा रहेको संविधानसभामार्फत देशको मूल कानून वनाउने कार्यमा सवैको सक्रिय सहभागिता अपरिहार्य हुन आउँछ।

जनआन्दोलन–२ को सफलतासंगै देशमा दीगो शान्ति स्थापना र संघीय शासन प्रणाली मार्फत जनतालाई विकासको मूल प्रवाहमा ल्याउने राजनीतिक सहमति भए अनुसार देश क्रमिक रुपमा अघि वढिरहेको वर्तमान सन्दर्भमा विभिन्न क्षेत्र तथा वर्गहरुबाट आफनो अधिकार सुनिश्चितताका लागि आवाजहरु उठिरहेका छन। आफनो अधिकार सुनिश्चित गर्नका लागि आवाज उठनु स्वभाविक पनि हो र यसलाई राज्य तथा सम्वन्धित निकायहरुले सकारात्मक रुपमा लिनुपर्दछ। यसै सन्दर्भमा राजनीतिक परिवर्तनमा मूख्य भूमिका निर्वाह गर्दै आएको युवा वर्गबाट आफनो अधिकार राज्यबाट स्पष्ट किटानी गर्नका लागि आवाज उठाउँदै आएको सर्वविदितै छ। युवा वर्गबाट उठाएका सवाल तथा आवाजलाई राज्यले संवोधन गर्न जरुरी छ .विभिन्न क्षेत्रगत रुपमा उठेका युवाका कतिपय सवालहरुलाई अधिकारको रुपमा राज्यबाट संविधानमा नै किटान गर्नुपर्ने वा उपयुक्त संयन्त्र निर्माण गरी सम्वोधन गरी संविधानप्रति युवामा अपनत्वको भावना विकास गर्न अपरिहार्य रहेको छ।

यसले युवावर्गलाई देश विकासको मूल प्रवाहमा ल्याउन सहयोग गर्नुका साथै युवाहरुले देशमा परिवर्तनका लागि गरेको योगदानको कदर समेत हुनेछ। यसैलाई मध्यनजर गर्दै आउँदो संविधानमा समेटिनु पर्ने युवाका सवालहरु युवावीचबाटै पहिचान गरि ल्याउने कार्य इक्वेल एक्सेस नेपाल र सल्भ–नेपालबाट भएको छ जसलाई संबैधानिक रुपमा राख्नका लागि आवश्यक परिमार्जन सहित यहाँ प्रस्तुत गरिएको छ।

 मौलिक अधिकार
१. स्वतन्त्रताको हक :
     (१) सवैलाइ मर्यादित जिवन वाच्न पाउने हक हुनेछ।
(२) कानुनको सिमामा रही प्रत्येक नागरिकलाई विचार र अभिव्यक्तिको स्वतन्त्रता, राजनीतिक दल वा संगठन खोल्ने स्वतन्त्रता, संघ/संस्था खोल्ने स्वतन्त्रता, कुनै पनि पेशा, रोजगार, उद्योग र व्यापार गर्ने स्वतन्त्रता आदिको हक हुनेछ।
२. समानताको हक :  
(१) सवै नागरिक कानुनको दृष्टिमा समान हुनेछन्। कसैलाइ पनि समान संरक्षणवाट वन्चित गरिने छैन।
(२) राज्यले सामान्य कानुनको प्रयोगमा कुनै पनि नागरिक माथि धर्म, वर्ण, जात, जाति, उमेर, उत्पत्ति, क्षेत्र, शारिरिक वा मानसिक अपांगता, लिङ्ग, यौन अभिमुुखिकरण तथा लैङ्गिक पहिचान, भाषा वा वैचारिक आस्था वा ती मध्ये कुनै कुराको आधारमा भेदभाव गरिने छैन।
तर महिला, दलित, आदिवासी/जनजाति, मधेशी, किसान, मजदुर, वालक, वृद्ध, अपाङ्गता भएका, धार्मिक अल्पसंख्यक, यौनिक तथा लैङ्गिक अल्पसंख्यक, एच.आई.भी. संक्रमित, द्वन्द्व पीडित, आर्थिक तथा सामाजिक वा सांस्कृतिक दृष्टिले पिछडिएका वर्गका लागि कानुनद्वारा विशेष व्यवस्था गर्न रोक लगाएको मानिने छैन।
(३) समान कामका लागि पारिश्रमिक तथा सामाजिक सुरक्षामा भेदभाव गरिने छैन।
       ५. शिक्षाको हक :  
* सवैका लागि माध्यमिक शिक्षा अनिवार्य तथा निःशुल्क रुपमा प्राप्त हुने हक हुनेछ। माध्यमिक तहमा प्राविधिक तथा व्यावसायिक शिक्षामा सवैको पहुंंंच साथै उच्च शिक्षामा समान रुपले सवैको पहंँुच हुने हक हुनेछ। अशिक्षित युवाहरुलाई औपचारिक अनौपचारिक शिक्षाको व्यवस्था हुनेछ।


७. रोजगारीको हक :
(१) राज्यद्वारा प्रदान गरिने रोजगारीमा समान पहंँुचको हक हुनेछ। स्थानीय स्तरमा सिमान्तिकरणमा परेका विशेष वर्गका लागि आरक्षणको साथै सकारात्मक विभेदको व्यवस्था गरिने छ।
(२) स्थानीय श्रोत, साधनको उपयोग गरिने विकासकार्यमा स्थानीय युवालाई रोजगारीमा अग्राधिकारको हक
हुनेछ।
८. विकासको हक :  
(१) स्थानीय प्राकृतिक श्रोत सम्पदामाथि स्थानीयवासीहरुको स्वामित्च र विकासको अवसरमा पहुँचको हक  हुनेछ।
(२) जल, जंगल र जमीनमाथि स्वामित्व र समान पहँुचमा आदिवासी/जनजाति युवालाई अगा्रधिकारको हक हुनेछ।
(३) अतिवृष्टि, अनावृष्टि, भोकमरी, सुख्खा, दैवी वा मानवीय कारण खाद्यान्नको संकट भई ज्यानको सुरक्षा हुन नसक्ने स्थितिमा न्युनतम खाद्यान्न प्राप्तिको हक हुनेछ।


राज्यको दायित्व, नीति निर्देशक सिद्धान्त

* राज्यको सवै नीति निर्माण तहमा युवाहरुको जनसंख्याको अनुपातमा समानुपातिक प्रतिनिधित्वको सुनिश्चिता गर्ने नीति राज्यले लिनेछ ।
स्पष्टीकरणः समानुपातिक प्रतिनिधित्व गराउँदा भाषिक, जातिय, लैंगिक, धार्मिक, सांस्कृतिक, अपाङ्गता, धार्मिक तथा यौनिक अल्पसंख्यक, पिछडिएका क्षेत्र तथा समुदायको जनसँख्याको अनुपातमा प्रतिनिधित्वको व्यवस्था गरिनेछ।
* युवा मन्त्रालय, युवा आयोग र युवा सूचना केन्द्र स्थापना गरिनेछ।
* विभिन्न तह तथा निकायहरु विचको व्यापक सहभागितामा यूवाको स्पष्ट परिभाषा निर्धारण गरियोस्।
* कम्तिमा एक पटक आम निर्वाचनमा सहभागी भएका यूवाहरुले उमेदवारी दिन पाउने व्यवस्था गरियोस्।
* बैज्ञानिक जीव उपयोगी, व्यवहारिक शिक्षा लागू गरि युवाहरुलाई योग्यता, दक्षता र क्षमता अनुसार रोजगारीको सुनिश्चितता गरिनेछ।
* स्वरोजगार गर्न चाहने युवाहरुका लागि विना धितो सहुलियत दरमा ऋण उपलव्ध गराईनेछ।
* फूर्सदको समय स्वस्थ मनोरन्जन गर्न पाउने व्यवस्था गरिनेछ।
* युवा पत्रकार, राष्ट्रिय अन्तराष्र्िट्रय गैससहरुमा कार्यरत युवाहरुको सुरक्षाका लागि विमाको व्यवस्था गरिनेछ।
* युवाका लागि छुटै मन्त्रालय गठन गरी त्यहाँ युवाको नेतृत्व सहितको प्रतिनिधित्व हुनेछ ।
* युवा सम्वन्धी नीति, योजना, कार्यान्वयन र निर्णय तहमा अनिवार्य संलग्नता गराईनेछ।
* वेरोजगार युवाहरुको जीविकालाई सहज बनाउन उचित वेरोजगार भत्ताको व्यवस्था गरिनेछ।
* शैक्षिक वेरोजगार कम गर्न शैक्षिक प्रमाण पत्रहरु धितो राखी ऋण प्रवाह गर्ने व्यवस्था गरिनेछ।
* समाजमा रहेका अपाङ्गता तथा अशक्त, विधवा युवाहरुका निम्ति सहज जीविकोपार्जन गराउन विशेष कार्यक्रम तर्जुमा गरि ठोस रुपमा कार्यान्वयन गरिनेछ।
* पिछडिएका क्षेत्र समुदाय लिंग, वर्ण, जाति, अपाङ्गता भएका युवाहरुका लागि आरक्षण तथा सकारात्मक विभेदका छुटै व्यवस्था राज्यद्वारा गरिनेछ।
* हरेक शैक्षिक संस्थाका संचालक समितिमा युवा सहभागिता अनिवार्य गरिने छ।
* राज्यले वजेट विनियोजन गर्दा युवाका लागि निश्चित प्रतिशत रकम विनियोजन गरी रचनात्मक कार्यका लागि आर्थिक सुनिश्चिताको व्यवस्था गर्नेछ।
* अनुशासन, मित्रवत प्रतिस्पर्धा र अन्तराष्ट्रिय स्तरमा चिनाउनका लागि युवा खेलकूद मन्त्रालयको क्षेत्र विस्तार गरी युवा सहभागिता बढाईनेछ।
* सूचना र प्रविधिसंग युवालाई पहुँच पुर्‍याउन गाउँ गाउँमा युवा सूचना केन्द्र जस्ता संयन्त्रको स्थापना गरिनेछ।
* युवा कलाकारहरुको कला र संस्कृतिको संरक्षण एवं सम्वर्द्धन गर्न स्थानीय तथा केन्द्रीय तहमा उनीहरुको समेत समान प्रतिनिधित्व गराईनेछ।
* रोजगार बैंकको स्थापना गरिनेछ।
* नयाँ नेपाल निर्माणको वहस तथा कार्यक्रममा युवालाई अनिवार्य सहभागी गराईनेछ।
* जडीवुटीहरुको खोज, ग्रामीण पर्यटन तथा ग्रामीण विधुतिकरणमा युवालाई सहभागी गराईनेछ।
* बैज्ञानिक कृषि प्रणाली र सामुदायिक विकास योजना कार्यान्वयन गर्न युवालाई संलग्न गराईनेछ।
* सीपयुक्त तालिम प्रदान गरी ग्रामीण सड्क योजना, खनिजपदार्थ उत्ख्खन लगायतका क्रियाकलाप संचालन गरी युवालाई परिचालन गरिनेछ।
* प्रत्येक क्षेत्रमा एक एक विश्वविद्यालय खोली उच्च शिक्षाका लागि सहज वातावरण बनाउईनेछ।
* बैदेशिक रोजगारमा संलग्न युवाहरु सुरक्षित नभएकोले ती युवाको सुरक्षाको लागि विशेष बैदेशिक नीति ल्याउनु पर्ने तथा असुरक्षित राष्ट्रमा रोजगारको मान्यता खारेज गरिनेछ।

कार्यक्रम
* युवाहरुलाई अनिवार्य यौन शिक्षा सहित एस.टी.डी. तथा एच.आइ.भी. एड्स लगायत सम्पूर्ण रोगहरुको बारेमा सचेत बनाउँदै रोग लागेकाहरुलाई रोगबाट उन्मुक्ति प्रदान गर्न निःशुल्क गुणस्तरीय स्वास्थ्य सेवा मौलिक अधिकारका रुपमा प्रदान गर्ने सुनिश्चिता राज्यबाट गरिनेछ।
* लागुपदार्थ दुव्यर्सनमा परेका युवा समुदायलाई नियन्त्रण र संरक्षण गरी त्यसबाट पर्ने असरका वारेमा आवश्यक जनचेतना जगाउने कार्यक्रम संचालन गरिनेछ।
* युवाहरुलाई कुलतबाट बचाउन उचित मनोरंजन तथा अतिरिक्त समयमा आर्थिक क्रियाकलापमा संलग्न गराउने व्यवस्था गरिनेछ।
* विकृति तथा विसंगतिमा लागेका युवाहरुलाई प्रत्यक्ष निगरानीमा उपचार गरी पुनःस्थापना गरिने छ।
* विशेष परिस्थितिबाट सामाजिक अपराधमा संलग्न दोषी प्रमाणित युवाहरुलाई कारागारमा सीमित नगरी आयआर्जन, सीपमूलक तथा रोजगारीको व्यवस्था गरिनेछ।  
* युवा एकल महिलालाई रोजगारीको ग्यारेन्टी र समाजमा सम्मानपूर्वक बाँच्न पाउनका लागि विशेष कार्यक्रम ल्याईनेछ।
* युवा महिलाहरुको जीवन माथी उकास्न आयमूलक काममा संलग्न गराउने कार्यक्रम संचालन गरिनेछ।
* योग्यता र क्षमता अनुसार युवाहरुलाई अनुभव हासिल गर्नको लागि स्वयंसेवा गर्न हरेक क्षेत्रमा अवसर दिईने कार्यक्रम ल्याईनेछ।

** सैद्धान्तिक आधार :  नेपालको समग्र विकासमा युवाहरुको महत्वपुर्ण भुमिकालाइ दृष्टिगत गर्दै उनिहरुलाईसो भुमिकाको लागि योग्य वनाउने अवसर प्रदान गर्न संविधानले प्रत्याभुत गर्नपर्ने मौलिक मानव अधिकारहरु  र राज्यको दायित्व, नीति तथा निर्देशनात्मक सिद्धान्त अन्तर्गत संविधानमा सुनिश्चित गरिनु पर्ने विषयहरु उठाउनको लागि हाम्रो व्यवहारिक आवश्यकता साथै नेपालले २०४७ सालपछि अनुमोदन गरेका अन्तराष्ट्रिय सन्धिहरुलाई महत्वपूर्ण सैद्धान्तिक आधारको रुपमा लिन सकिन्छ। नेपालले २० वटा भन्दावढी महत्वपूर्ण अन्तराष्टि्रय मानव अधिकार सम्वन्धि सन्धिहरुमा हस्ताक्षर र अनुमोदन गरिसकेको छ र सन्धि ऐन २०४७ को पनि निर्माण गरिसकेकोले अन्तराष्टि्रय मानवअधिकारसम्वन्धि सन्धिको सर्वोच्चतालाई स्विकारेको छ।

त्यस्ता सन्धिहरुमा मुख्यगरी आर्थिक, सामाजिक तथा सांस्कृतिक अधिकार सम्वन्धि अन्तराष्टि्रय प्रतिज्ञापत्र, १९६६, नागरिक तथा राजनीतिक अधिकारसम्वन्धि अन्तराष्टि्रय प्रतिज्ञापत्र, १९६६, सवै किसिमका जातीय भेदभाव उन्मूलन गर्ने अन्तराष्टि्रय महासन्धि, १९६५, महिलाविरुद्ध हुने सवै किसिमका भेदभाव उन्मूलन गर्ने  महासन्धि, १९७९, वाल अधिकार सम्वन्धि महासन्धि, १९८९ आदि रहेका छन। उपरोक्त सन्धिहरुले जनताका आर्थिक, सामाजिक, सांस्कृतिक, नागरिक, राजनीतिक वातावरण तथा विकास आदिको अधिकारका वारेमा पर्याप्त व्यवस्था गरेका छन।

सन्धि ऐन २०४७ को दफा ९ को व्यवस्था अनुसार नेपाली कानुनमा भएका व्यवस्था अन्तराष्टि्रय मानवअधिकार सम्वन्धि सन्धि (यसपछि सन्धि भनिने)मा भएका व्यवस्थासंग वाझएमा वाझएको हदसम्म सन्धिमा भएका व्यवस्थाहरुले मान्यता पाउँदछन। नेपाली ऐन कानुनहरुमा सन्धिले सुनिश्चित गरेका अधिकारहरुको व्यवस्था अप्रयाप्त भएमा नयाँ ऐन बनाएर तिनलाइ उपलव्ध गराउनु पर्दछ साथै ति व्यवस्थाहरु अस्पष्ट भएमा स्पष्ट पार्नु पर्दछ।

यसमा भएको व्यवस्था अनुसार नेपालले हस्ताक्षर र अनुमोदन गरेका सम्पुर्ण सन्धिहरु नेपाली कानुन हुन्। यी उल्लेखित आधारहरुलाई मध्यनजर गर्दै नयाँ नेपालको नयाँ संविधानमा युवाहरुको अधिकार सुनिश्चित गर्नका लागि माथी युवा सरोकारका सवालहरुलाई उठान गरिएको छ।

के तपाई आफ्नो जीवनमा क्रान्ति चाहनुहुन्छ

के तपाई आफ्नो जीवनमा क्रान्ति चाहनुहुन्छ

के तपाई आफ्नो जीवनमा क्रान्ति चाहनुहुन्छ.  त्यसोभए कुरा हैन, काम गर्र्न सुरुवात गर्नुहोस्
आफ्नो जीवनमा केही न केही परिबर्तन चाहनु भएको छ भने त्यसबारे धेरै सोचेर जीबन बर्बाद नपार्नू,जे गर्न खोज्नु भएको छ प्रकृया अगाडी बढाई हाल्नुहोस्।
मेरो भनाईको मतलब तपाई कसैसँग सल्लाहा नलिईकन काम गर्नु भन्नु चाहि अबस्य होईन। तपाईले परिवारको सल्लाहा लिनुपर्ने होला, मित्र र आफन्तहरुको सल्लाह पनि लीनुपर्नेहोला बिभिन्न ब्यबहारिक कामले गर्दा तपाईलाई यो सल्लाहा मान्न असहज होला तर सल्लाहा लीने काममा धेरै समय नलिनुहोला भन्नु मात्र हो किनकि सल्लाह लिनमा मात्र धरै समय नलिनु होला अन्यथा तपाईको जोश तेसै मरेर जान्छ। सबै भन्दा ठुलो जोखिम के भने तपाईको काम र सपना सकार पार्ने जुक्तिबारै धेरै जनाले तपाईसँग कुरा गर्न खोजलान्।  यो काम गरेर कुनै पनि फाईदा छैन ,यस्तो काम गर्नुहुदैन भनेर भन्नेहरुको यो संसारमा बिगबिगी छ तर राम्रो काम गर्न थाल्नुभएको रहिछ मेरो पनि साथ छ भन्नेहरु कमै पाईन्छन् तसर्थ काम सुरु गर्न लाग्दा सल्लाह लिनमै समय बर्बाद नपार्नु अबस्य सफल भईन्छ । त्यसकारण , कुरा हैन काम गर्न सुरुवात गर्नुहोस्।

Saturday, May 25, 2013

“Many times in life I've regretted the things I've said without thinking. But I've never regretted the things I said nearly as much as the words I left unspoken.” - Lisa Kleypas

“Many times in life I've regretted the things I've said without thinking. But I've never regretted the things I said nearly as much as the words I left unspoken.” - Lisa Kleypas

I am willing to believe that you did not realize what was happening;later,you doubted whether such things could be true;but now you know, and still you hold your tongues.

I am willing to believe that you did not realize what was happening;later,you doubted whether such things could be true;but now you know, and still you hold your tongues.
The blinding sun of torture is at it's zenith; it lights up the whole country. Under the merciless glare, their is not laugh that does not ring false, not a face that is not painted to hide fear or anger, not a single action that does not betray our disgust, and our complicity.
Jean-Paul Sartre in the preface to 
The Wretched of Earth by Frantz Fanon

जसले इन्द्रिय तृप्तिका सबै चाहन हरुलाई त्यागिदिएको छ, जो इच्छाहरु बाट मुक्त छ, जसले सम्पूर्ण ममतालाई पनि त्यगिदिएको छ र अहंकार सुन्य बनेको छ तेही बेक्तिले मात्र वास्तविक सान्ति प्राप्त गर्छ

१. जसले इन्द्रिय तृप्तिका सबै चाहन हरुलाई त्यागिदिएको छ, जो इच्छाहरु बाट मुक्त छ, जसले सम्पूर्ण ममतालाई पनि त्यगिदिएको छ र अहंकार सुन्य बनेको छ तेही बेक्तिले मात्र वास्तविक सान्ति प्राप्त गर्छ |
२.क्रोध बाट पूर्ण मोह पैदा हुन्छ, मोहबाट स्मरण सक्ति भ्रमित हुन्छ, बुद्दि नास हुन्छ, जब बुद्दि हराउछ ,मानिस यो संसार रुपी कुआमा फेरी खस्छ | 
३.सरिर र मन निरन्तर रुपले परिबर्तन भैरहेपनि आत्मा जस्ताको तस्तै स्थाई रहन्छ | ....गीता

तपस्या का प्रकार

तपस्या का प्रकार : भगवान,ब्राह्मण, गुरु, मातापिता, आदि पुरुष हरुको पुजा गर्नु र पवित्रता र सरलता, ब्र्हमचार्य र आहिम्सा को पालन गर्नु सारारिक तपस्या हो |

साँचो, प्रितकर, हितकारी, तथा अरुलाई छुब्द नपार्ने बचन बोल्नु र बैदिक साहित्य को नियमित पाठ गर्नु बाँडी को तपस्या हो|

सन्तोष, सरलता, गाम्भीर्यता, आत्मा संयम र जीवन को सुद्त्ता यी सबै मनका तपस्या हुन्|

भौतिक लाभको चाहना नभयका र सधै प्रमेस्वोरकै चिन्तनमा तल्लिन रहेका मानिसहरुबाट दिब्य श्रद्दा सहित सम्पन्न गरिने यी तिन प्रकारका तपस्या लाई सत्वीक तपस्या भनिन्छ | _ गीता

Buddhism is one of the major religions in the world

Buddhism is one of the major religions in the world. It began around 2,500 years ago in India when Siddhartha Gautama discovered how to bring happiness into the world. He was born around 566 BC, in the small kingdom of Kapilavastu. His father was King Suddhodana and his mother was Queen Maya.

Soon after Prince Siddhartha was born, the wise men predicted that he would become a Buddha. When the king heard this, he was deeply disturbed, for he wanted his son to become a mighty ruler. He told Queen Maya, "I will make life in the palace so pleasant that our son will never want to leave."

At the age of sixteen, Prince Siddhartha married a beautiful princess, Yasodhara. The king built them three palaces, one for each season, and lavished them with luxuries. They passed their days in enjoyment and never thought about life outside the palace.

The Four Sights

Soon Siddhartha became disillusioned with the palace life and wanted to see the outside world. He made four trips outside the palace and saw four things that changed his life. On the first three trips, he saw sickness, old age and death. He asked himself, "How can I enjoy a life of pleasure when there is so much suffering in the world?"

On his fourth trip, he saw a wandering monk who had given up everything he owned to seek an end to suffering. "I shall be like him." Siddhartha thought.

Renunciation

Leaving his kingdom and loved ones behind, Siddhartha became a wandering monk. He cut off his hair to show that he had renounced the worldly lifestyle and called himself Gautama. He wore ragged robes and wandered from place to place. In his search for truth, he studied with the wisest teachers of his day. None of them knew how to end suffering, so he continued the search on his own.

For six years he practiced severe asceticism thinking this would lead him to enlightenment. He sat in meditation and ate only roots, leaves and fruit. At times he ate nothing. He could endure more hardships than anyone else, but this did not take him anywhere. He thought, "Neither my life of luxury in the palace nor my life as an ascetic in the forest is the way to freedom. Overdoing things can not lead to happiness. " He began to eat nourishing food again and regained his strength.

Enlightenment

On a full-moon day in May, he sat under the Bodhi tree in deep meditation and said. "I will not leave this spot until I find an end to suffering." During the night, he was visited by Mara, the evil one, who tried to tempt him away from his virtuous path. First he sent his beautiful daughters to lure Gautama into pleasure. Next he sent bolts of lightning, wind and heavy rain. Last he sent his demonic armies with weapons and flaming rocks. One by one, Gautama met the armies and defeated them with his virtue.

As the struggle ended, he realized the cause of suffering and how to remove it. He had gained the most supreme wisdom and understood things as they truly are. He became the Buddha, 'The Awakened One'. From then on, he was called Shakyamuni Buddha.

The Buddha Teaches

After his enlightenment, he went to the Deer Park near the holy city of Benares and shared his new understanding with five holy men. They understood immediately and became his disciples. This marked the beginning of the Buddhist community.

For the next forty-five years, the Buddha and his disciples went from place to place in India spreading the Dharma, his teachings. Their compassion knew no bounds, they helped everyone along the way, beggars, kings and slave girls. At night, they would sleep where they were; when hungry they would ask for a little food.

Whenever the Buddha went, he won the hearts of the people because he dealt with their true feelings. He advised them not to accept his words on blind faith, but to decide for themselves whether his teachings are right or wrong, then follow them. He encouraged everyone to have compassion for each other and develop their own virtue, "You should do your own work, for I can teach only the way."

He never became angry or impatient or spoke harshly to anyone, not even to those who opposed him. He always taught in such a way that everyone could understand. Each person thought the Buddha was speaking especially for him. The Buddha told his followers to help each other on the Way. Following is a story of the Buddha living as an example to his disciples.

Once the Buddha and Ananda visited a monastery where a monk was suffering from a contagious disease. The poor man lay in a mess with no one looking after him. The Buddha himself washed the sick monk and placed him on a new bed. Afterwards, he admonished the other monks. "Monks, you have neither mother nor father to look after you. If you do not look after each other, who will look after you? Whoever serves the sick and suffering, serves me."

The Last Years

Shakyamuni Buddha passed away around 486 BC at the age of eighty. Although he has left the world, the spirit of his kindness and compassion remains.

The Buddha realized that that he was not the first to become a Buddha. "There have been many Buddhas before me and will be many Buddhas in the future," The Buddha recalled to his disciples. "All living beings have the Buddha nature and can become Buddhas." For this reason, he taught the way to Buddhahood.

The two main goals of Buddhism are getting to know ourselves and learning the Buddha's teachings. To know who we are, we need to understand that we have two natures. One is called our ordinary nature, which is made up of unpleasant feelings such as fear, anger, and jealousy. The other is our true nature, the part of us that is pure, wise, and perfect. In Buddhism, it is called the Buddha nature. The only difference between us and the Buddha is that we have not awakened to our true nature.

Projection of Cultural Clash in Bharati Mukherjee's The Middleman and Other Stories: A Cultural Study



                                                Tribhuvan  University









Projection of Cultural Clash in Bharati Mukherjee's The Middleman and Other Stories:
                                                      
                                                         A Cultural Study










A thesis proposal submitted to the Department of English for the Approval of the
                                            
                                                    Research Committee.





                                                            By
                                                    
                                                     Shanil Nepal
                                                    
                                                 Roll no: 067/068/531



                                                Central Department of English
                                                 
                                                    Kritipur, Kathmandu
                                                  
                                                          Feburary, 2013


Introduction

This project focuses on Bharati Mukherjee's story collections The Middleman

and Other Stories which consist of eleven short stories that explores the clash between western

and the third world cultures. Bharati Mukherjee got awarded the National Book Critics Circle

Award for The Middleman and other stories that cemented mukherjee's position as an important

literary figure in the United States. She tells her tales from many perspectives, with a keen eye

for the concept of self within a larger society.  Several stories are narrated by European

Americans who are forced for the first time to adjust their own lives, tradition and cultures

because of their relation with third world immigrants. In all these stories Mukherjee displays a

keen ear for American vernacular and presents subtle and often humorous description of cultural

bariors and misunderstanding between different cultures as well as misinterpretation of third

world peoples culture. Here Mukherjee mainly expands her narrative voice to explore not only

the lives of immigrants but also those of European American who have been brought into contact

with immigrants cultures. The characters in Middleman and other stories learn that it is

opportunity as well as curse to have to remake their lives and personal identity. While going

through all the stories the sence of cultural conflict is very dominant.
                  
This project claims that in the post colonial scenario first world's people as well as third

world's immigrants loss their cultural originality in contact  with each others cultures.

Acculturation is the obtainment of culture by an individual or group of people. From foreign

culture immigrants added and mixed with that of his or her already existing culture that were

acquired sence birth. Through cultural study this project research on how immigrant are

hegemonized in first world and how the contacts between two cultures destroys their cultures and

customes and removes from the sphere of original cultures.

This project makes significant contribution on these areas of critical concern: clash 

between culture and ethnicity of first world and immigrant people of third world, how immigrant

people from third world are hegemonized in first world, how contacts between two culture

hybridize and destroys cultures and removes them from the sphere of original culture. Stories are

narrated by European Americans who are forced for the first time to adjust their own lives and

tradition because of their relation with foreigners.
                       
Problem

Theoretical framework

It is one of the remarkable collections of stories that focuses on the clash between the

culture and ethnicity between contact cultures. This research study acculturation and cultural

hybridity of contact people and inter border romance in the post colonial scenario. This research

will mobilize the theoretical concepts of Post-colonial Cultural Critic. Homi k bhabha, Gyatri

chakrabarti spivak and Mary Louise Pratt and their concepts on Cultural Studies will be the

theoritical framework to study the cultural clash in the stories of Bharati Mukherjee.

Purpose of study

The primary objective of this study is to point out the caues of immigration, cultural

conflict, acculturation and hybridization and inter ethnic romance in the post colonial scenario.

Only Immigrants are supposed to lose their culture but inhabitant's culture also hybridize in

contact with the immigrants. "Jasmine", "Fighting for Rebound" and "orbiting" are the stories

that focus on interethnic romance in America. In each stories romance crocess cultural and ethnic

border, it happens between immigrants and sattled Americans.





Research question/ problem
                       
This research raises the questions through the critical lense of cultural studies in

post-colonial scenario that third world immigrants are hegemonized and destroys their culture in

first world as well as European Americans are also forced to adjust their own lives and tradition

because of their relation with foreigners. In cross cultural romance immigrants and sattled

Americans crosses cultural and ethnic border to adjust in new world.

Hypothesis

            This research project not only assumes that immigrants from third world are losing their

original culture but it also presumes that there is cultural clash between different cultures and the

contact cultures from the first world are also destroying their original cultures. This process of

acculturation and assimilation leads to hybridity and distruction of culture from the sphere of

original culture.

Limitations/Delimitation

Although this study makes significant use of the concept developed in cultural studies,

this research limits itself to the points, how cultural clash between first and third world create

hybrid cultures and process of assimilation and acculturation. But there are many other aspects of

culture clash that are not included in this research.

Review of literature

In the short stories collections The Middleman and Other Stories the third world

immigrants and characters from first world were also destroys their original culture.

Both cultures assimilate each others cultures and their cultures turns out to be hybrid culture.

In this sense the critic, Mitali R. Pati examines the cultural conflict in Mukherjee's short stories

and the Indian immigrants experiences.



In book review the critic Emmanual s. Nelson writes: Bharati Mukherjee has firmly

estabilished herself as a significant trans-national writer on the immigrant experiencea subject

that is central to the Postcolonial/Commonwealth literature. The critic, Carol Ascher in his The

Women's Review of Books, says although Mukherjee's characters only participate in public life to

advance their narrow private interests, in total they are the great social transformation affecting

North Americ.
 
Alpan sharma kippling and Debjani Banerjee in there brilliant essays entitled "Towards

an Investigation of the subaltern" in Bharati Mukherjee's  The Middleman and other stories and

Jasmine and "In the presence of History: The Representation of past and present Indias in

Bharati Mukherjee's Fiction." Both of the critics focus on the problem of representation in

Mukherjee's work. While keepling louds Mukherjee's desire to challenge mainstream American

literary-cultural productions, she establishes that Mukherjee is not that radical. The critic,

Debjani Banerjee argues that Mukherjee's unambiguous linkage of her identity as an American

writer denies her the strategic distance that is needed to comment on and critique the dominant

ideologies. Her valorization of the U.S. as a locus for positive change in novels like jasmine her

position as a postcolonial intellectual, for her she fails to see threat of American neocolonialism.

            Bharati Mukherjeein says that "I am an American writer. I am not an Indian writer, not an

exile, not an expatriate. I am an Immigrant; my investement is the American reality not the

Indian. While criticing her as rejecting the 'Indian' and calling herself an American writer rather

than Indian hyphon American. In this sence mukherjee states that: I am an American writer of

Indian origin, not because I  am ashamed of my past, not because I am betraying or destroying

my past because of my whole adult life has been lived here.

Immigrants are hegemonized in first world and the contacts between two cultures

destroys theire culture and custome.In the process of acculturation both cultures loos their

original culture in the post collonial scenario. In this sence, Mary LOuise Pratt gives the concept

of  "Contact Zone" in the book The Imperical Eyes to interpret the cultural phenomena such as

creation, modification and destruction of culture. Human history is in the process of continuous

fluctuation. Generally, the cause of such flux of human history is associated with the cnanges of

social upheavals. While defining the term contact zone, pratt says: "The term "contact zone" ,

which I use to refer to the space of colonial encounters, the space in which peoples

geographically and historically seperated come into contact with each other and establish

ongoing relations, usually involving conditions of coercing radial inequality and interactable

conflict." Because of globalization, people wander from one to other for the quest of good life

and material prosperity. It has become a tendency that people migrate to Ameerica and other well

developed countries to pursue their dreams. America has become the melting pot of different

ethnic group and cultures origin.

Methodology

The primary focus of this research project is to establish the cultural clash between

immigrants and inhabitants and the their cultural assimilation, acculturation, amalgamation and

cultural hybridity in the post-colonial scenario. It will be a library based research so it will use

close discursive analytical concepts of vacabularies related to cultural studies. As the focus of the

research is a post-colonial cultural critic which establish how cultural clash takes place in post-

colonial scenario. Mary LOuise Pratt gives the concept of "contact zone" in the book The

Imperical Eyes to interpret the cultural phenomena such as creation, modification and destruction

of culture.

Tentative chapter division

The thesis shall have the following chapters:

Chapter I: Relation between Third World newcomers and those who get involved with them.      

Chapter II: Cultural Clash in Bharati Mukherjee's The Middleman and Other Stories.       

 Chapter III:  Cultural clash in the process of assimilation and acculturation of contact cultures.


Bibliography

Barker, Charis. Cultural Studies: Theory and practice. London: Sage.2000.

Bruce, Greenfield. Narrating Discovery: The Romantic Explorer in American Literature,

1790-   1855. New YorkColumbia UP,1992

Bhaba, Homi K."Post colonial Criticism."Greenblat and Gunn 337-465.

Bhaba, Homi K. The Location of cultureLondon: routledge,1994.

Chua,C.L. "Passage from india: Migrating to America in the fiction of V.S.Naipaul and Bharati

Mukherjee"New York: Greenword press. 1992.

Emmanuel S. Nelson, ed, Bharati Mukherjee: Critical Perspectives. New York and London:

garlan publishing, 1993.

Greenbalt, Stephen and Giles Gunn. Redrawing The Boundries: The transformation of English

and American Literary Studies. NewYork:MLA, 1992

Hooks, Bell. Black Looks –Race and Representation. South End Press, Bosten. 1992.

Mukherjee, bharati.The Middleman and other stories. New York: Grove press. 1988.


Mukherjee, Bharati."Imagining Homelands." New York: The New Press. 2000.

Pratt, Mary Louise. Travel Writing and Transculturation. New York: Routledge, 1992.

Rushdie, Salman. Imaginary Homelands: Essay and Criticism: London: Granta, 1991.

Said, Edward. The world, The Text, and The Critic. New York: Vintage, 1994.


Works cited

Alam, Fakrul, Bharati Mukherjee. New York:twayne, 1916.

Bruce, Greenfield. Narrating Discovery: The Romantic Explorer in American Literature, 1790-          

1855. New YorkColumbia UP,1992.

Carol, Ascher. The Women's Review of Books, Vol. 6, No. 12 (Sep., 1989), pp. 17-19: Old City

Publishing.1989.

Emmanuel S. Nelson, ed, Bharati Mukherjee: Critical Perspectives. New York and London:

garlan publishing, 1993.

Mukherjee, Bharati.The Middleman and other storiesNew York: Grove press.1988

Pratt, Mary Louise. Travel Writing and Transculturation. New York: Routledge, 1992.