Vol. 1, No.2 2014 ISSN: 2350-8728 Patron Mr. Yoga Raj Kandel (Chairman) Mr. Madav Baniya (Managing Director) Mr. Mana Ram Bista (Campus Chief) Advisors Prof. Dr. K. Venkatasubramanian, SAARC Prof. Dr. Arun Gupto, TU Prof. Chirinjibi Khanal, TU Assoc. Prof. Dr. Ramesh Kumar Dhungel, TU Assoc. Prof. Dr. Tatwa P. Timsina, TU Asst. Prof. Dr. Nirmalamani Adhikari, KU Dr. Krishna Bdr. Thapa, TU Dr. Krishnahari Baral, TU Dr. Narayan Narsingh Khatri, TU Dr. Bhola Thapa, Resister KU Dr. Bhogendra K.C. Dr. S.K. Sethi, Director, JK Group of Institutions Chief Editor Moksha (Achyut Aryal) Editors Siddhartha Dhungana Mohan Kumar Tamang Layout and Design B.S Printing Support, Kopundol Publisher Research Department, NIMS College, Kanibahal, Lalitpur Price: NRs. 250/- Copyright © 2014 SJOIR, all right reserve  EDITORIAL bŸ™Ȫ ˜Ȳğ ġçŠȡš: (Ǔ“ǽȏ D/CC) That means the seer of the mantra is a ‘rishi’. Swami Vivekananda described rishi (s) as mantra-drashta(s) or “the seers of thought”. He told-”the truth came to the rishis of Bharatvarsha - the mantra-drashtâs, the seers of thought - and will come to all rishis in the future, not to talkers, not to book-swallowers, not to scholars, not to philologists, but to seers of thought.” The Sanskrit word mantra- (m.; also n. mantram) consists of the root man- “to think” (also in manas “mind”) and the suffix -tra, designating tools or instruments, hence a literal translation would be “instrument of thought”. There has been a long, scholarly disagreement on the meaning of mantras and whether they are really instruments of mind as implied by the etymological origin of the word mantra. One school suggests mantras are mostly meaningless sound constructs, the other school suggests mantras are mostly meaningful linguistic instruments of mind. Both schools agree that mantras have melody, a well designed mathematical precision in their construction, and their influence on the reciter and listener is similar to one observed on people around the world listening to their beloved music that is devoid of words. Modern day ‘research’ and ‘researcher’ has its root in ‘rishi’, who have direct experience with principles, theories and truth. Modern day ‘mantras’ are research result that comes through scientific way of investigation. Scientific world has its connection with mental depth but the world and experience of a ‘rishi’ is quite different. They experience more than mind. In this context here, through this edition of the journal our concern is to connect both ‘rishi’ and ‘researcher’ in a same forum for ‘Saastraartha’. - Editor Copyright © 2014 SJOIR, all right reserve  Table of Contents 1. Silence-violence cycle of perception expression: A historical study of Tibetan refugee minority in Nepal -Achyut Aryal 1-35 2. Major concerns of female issues in global and local contexts -Siddhartha Dhungana 36-42 3. Mobilization of community based organizations: An ideal model of rural development -Bhaba Datta Sapkota 43-48 4. Exclusion of dalits in the development process: A case study of rural road construction in Rangkhani VDC, Baglung -Sharada Chhetri 49-56 5. Fruit and vegetable seller women -Prapanna Maskey 57-61 6. Human resource development practice in Nepal Telecom -Shantosh Paudel 62-66 7. Prospects of recreational tourism in Nepal: A study of Rajarani VDC-6, Dhankuta district -Bhupal Singh Niraula & Rudra Pd. Bhattarai 67-72 8. Himal paarikaa bauddha dharoharaharu: eka adhyan -Mohan Kumar Tamang 73-90 9. Bishnoi communication for perfect life, death and enlightenment: An ecological perspective -Moksha 91-114 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 INSTRUCTION TO AUTHOR (As Updated on 01-01-2015) Scientific Journal of International Research (SJIR) is a peer-reviewed six-monthly published Journal which aims to cover pioneering and effective research papers, reviews, mini-reviews, case reports, and varieties of communications dealing with wide range of issues. The major objective of this journal is to provide platform for sharing research studies and information. The journal’s aim is to produce highest quality of research, thus promotes their usages and impact in our society. MANUSCRIPT CATEGORIES Research Article: Full papers are complete reports of original research of high scientific quality that have not previously been published. Full paper contains all experimental details. New, significant, innovative and original findings are suitable as Research papers. 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Must be below the name of author. Abstract 12 pt Times New roman, Single space, Full justification Normal Face,200-250 words Heading of all section Major headings (ABSTRACT, KEYWORDS, INTRODUCTION, MATERIALS AND METHODS, RESULTS AND DISCUSSION, CKNOWLEDGEMENTS, REFERENCES) 14 pt Bold, in Uppercase AND left Justified. Sub heading under section 14 pt, Sentence case and Bold Italic, Left hand side Font size and type for the content of article (except abstract) 12 pt Times New Roman, Normal Face, Full Justification. Page order: Page order must be as follows. I Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Page Content Page 1 Title page Page 2 Abstract & key words Page 3 onward Introduction and all sections Figures and tables must be inserted in the manuscript at the position they should appear when published. INSTRUCTION FOR PREPARATION OF RESEARCH PAPERS Manuscripts for original research papers should have the following headings: 1. Title 2. 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Open the MS-Word 2. Click on Reference – see – Citations & Bibliography – and – see – style – where you will see the down arrow – click on that down arrow – and chose – APA 3. Click on Manage sources – you will see the Source Manager box having with Master list and current list with Copy, Edit, Delete and New tools 4. After clicking on New – you will see the Create Source box having blank format which must be filled out on the basis of types of resources. 5. From create source box, first you will see the ‘Types of Sources’ …having down arrow bottom – click on that down arrow – you will see a lot of source like: Book, book section, Research article, report ….etc – then chose one which suits with your reference documents – fill out the required information – click on ‘Ok’ and finally close the source manager also. 6. Now, click on Insert Citation – you will see the list of reference in alphabetical order – chose one which you are going to cite, 7. 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All manuscripts should be in electronic form and sent to - aryala4dk@yahoo.com IV Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 SILENCE-VIOLENCE CYCLE OF PERCEPTION EXPRESSION: A HISTORICAL STUDY OF TIBETAN REFUGEE MINORITY IN NEPAL Achyut Aryal* ABSTRACT This is a research article on study of silence-violence cycle of perception expression, a historical study of Tibetan refugee minority in Nepal. Through survey and content analysis this study explores the rise of the spiral of violence trend in the underrepresented and historically silent community, here the Tibetan refugee of Nepal. It is clear that fear of isolation of minority community force them to remain almost silent (even in existing press) and such behavior compels them to express their voices through series of protest after certain time frame (period), and it comes with spiral of violence form. It may go again in silence and the cycle (silence-violence) continues as perception expression model. KEYWORDS: Silence-Violence cycle, Perception expression; Minority, Tibetan refugee. *Corresponding Author Achyut Aryal (30 March 1987), the author of this research is a prominent communication theorist in Nepal. He has conceptualized nearly half-dozen of theory on different disciplines (M-Theory, M-Theory of Communication, Multi-Dimensional Interactional Literary Criticism Approach, Middle-Way Research Approach, Unemployment Management, and Non-Labor Management etc.). Through his PhD thesis he has given ‘Spiral of Violence Theory’; an anti-thesis of ‘Spiral of Silence’ by Elizabeth Noelle Neumann (1974). He himself is engaged in experimentation of cycle of Silence-Violence notion on minority perception for his further D.lit. For that he has been selected within top 20 lists at Harvard University. Author has developed anti-Marxist tradition, where he crushed the Communist flag blaming they are bourgeois. He has defined ‘Non-Workers’ are a pure proletariat of post-postmodern era, who does have nothing to lose actually. Author teaches Biblical Communication & Media (BCM) of Seoul Theological University (STU), Journalism & Mass Communication of Tribhuban University and Purvanchal University, and Research Methodology for MA, MBS, M. Phil & PhD students of various universities. He is a faculty member at Kathmandu University (KU), where he helps to defend dissertations also. He has published more than 30 research articles on high impact factor journals from Nepal, India and USA. He has several books. He is a spiritual leader; with ‘Shramaatit Moksha’ title he is now preaching Last Testament/ Full Testament. He says’ This is my last birth, the mission accomplished; there is no reason to come again.’ You can reach with him through: aryala4dk@yahoo.com (e-mail), aryala4dk@yahoo.com (face book), shramaatitmoksha (Twitter) & +977-9741060086 (cell). INTRODUCTION The Chinese People’s Liberation Army launched its first ‘invasion’ into Tibet in 1949 which is now the autonomous region of the People’s Republic of China. In the years that followed the Dalai Lama’s efforts to make peace with the Chinese leadership failed. On the night of March 17, 1959, the Dalai Lama took flight towards India, hoping to appeal to the international community to take action against Chinese ‘aggression’ in Tibet. On March 31, 1959, exhausted and seriously ill, the Dalai Lama crossed onto Indian soil. All hope for the survival of Tibet’s 2,000 year old civilization lay in India with the Dalai Lama and 100,000 refugees living in India and Nepal (Siwakoti, 2003; Aryal, 2011a, 2012b). Aryal 1 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 At the end of 1989, Nepal stopped registering Tibetan refugees. Of the remaining registered refugees, some 12,000 live in Kathmandu’s Bouddha or in Pokhara, Baglung, and other places. China considers these refugees as illegal immigrants. From 1986 to 1996 approximately 25,000 Tibetans have taken refuge in India increasing the exile population by more than 18%, 30% are children seeking placement in an exile school. Refugees must travel for days in waist-deep snow, there is nowhere to find shelter, food or water in the mountain passes; many suffer frostbite, injury, death. It has been a consistent policy of Nepal that Tibet is an integral part of China. Sino-Nepal relations in political, economic and cultural spheres have grown from heights to heights since diplomatic relations was established in 1955. Occasionally, Nepal faces criticism from the U.S and some European countries as regards to its Tibetan refugee policy. (Bhatia et al., 2002; Banki, 2004; McGranahan, 2005; Mills and other, 2005; Dumbaugh, 2008; Benedict and other, 2009; ICT, 2009; Free Tibet, 2010). An estimated 20,000 Tibetan refugees in Nepal arrived between 1959 and 1989(Bhatia et al., 2002; Balakin, 2005; Banki, 2004; Kharel, 2008; Pandey, 2007; Conboy and Morrison, 2002; Siwakoti, 2003; Mc Granahan, 2005; Dulaney and Cusack, 1998; Mills et al., 2005; Dumbaugh, 2008; Benedict et al., 2009; Conway, 1975; ICT, 2009; Free Tibet, 2010; Aryal, 2011a). Since the early 1980’s, when China-Tibet opened to trade and tourism, a second exodus of Tibetan refugees have joined the Tibetan exile community in Nepal India and fleeing religious persecution, political repression, aggressive sanitization and cultural genocide (Siwakoti, 2003; Balakin, 2005; Pandey, 2007; Dumbaugh, 2008; Benedict et al., 2009; ICT, 2009; Free Tibet, 2010; Aryal, 2011a, 2012b). According to the latest United States State Department Human Rights Report for 2009, Tibetans repatriated from Nepal reportedly suffered torture, including electric shocks, exposure to cold and severe beatings and were forced to perform heavy physical labor. Tibetan refugees in Nepal also witnessed curtailment of freedom of expression as police imposed restrictions on demonstrations and sometimes detained demonstrators. In this context these the objectives that can be outline as: - To know the perception expression pattern of Tibetan refugee in Nepalese society. Moreover, researcher in spiral of silence tradition reached just to ‘fear of isolation leads towards spiral of silence’. Nobody has gone further, what happens after spiral of silence? Fear of isolation just creates spiral of silence or it goes further? No research has been found on such relation, this is main gap I got after reviewing available literature. This gap encouraged this researcher to carry out this study ‘silence- violence cycle of perception expression: A historical study of Tibetan refugee minority in Nepal’. The following research question has been addressed in this study: -What is the perception expression pattern of Tibetan refugee in Nepalese society? LIMITATIONS OF THE STUDY This study has several limitations. First, perceptions expression pattern of Tibetan refugee may not equate actual situation of the specific media coverage as well as Tibetan refugee’s condition. Second, data were collected on a specific group of people and belonging to a specific work environment. Third, because of the legal procedure (foreign policy of Nepal is One-China) during the survey period, data were collected from Kathmandu and three refugee settlements only by using volunteer researcher. Lastly, the scope of this study is also limited in terms of budget and time available for this kind of study, so was focused only in the content analysis of 3 newspapers of 6 years time frame before and after restoration of democracy. The research has some other limitations: The study includes only content analysis of three broadsheet daily English newspaper from Kathmandu, As compared to the total number of the potential print, the sample size is small. The survey study includes only of three Tibetan refugee camps of capital city Kathmandu (Boudha, Swyambhu and Jawalakhel). As compared to the total number of the potential respondents, the sample size is small. The study gives more focus to the quantitative study than qualitative study. Further for data analysis only the Microsoft Word 7 has been used; and data are calculated through simple tables, figures, percentages, frequencies etc. For testing, only the correlation and mean value used. Aryal 2 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 NEPALESE PRESS, PUBLIC & THE TIBETAN REFUGEE The restoration of multi-party democracy in 1990 ushered in a new era of liberalism, freedom and pluralism in the public sphere. Following the promulgation of the new constitution, sweeping legislative and legal reforms have been introduced, ensuring freedom and dignity of the fourth estate (Adhikari, 2006). In general, the Nepali press upholds the Anglo-American ideals of the press (Pokhrel, 1998). The press often claims itself to be the “Fourth Estate,” and given its pivotal role in waging a campaign against the autocratic Panchayat Regime (1970-1990) and subsequently contributing greatly in the restoration of democracy in 1990, the Nepali mainstream press holds significance in the political development in Nepal. American media scholar Carey (1999) observed that journalism and politics cannot be thought as two separate independent domains of activity; rather, they are related actively, symbiotically; and they can only be known via their mutual and active adaptations which are cooperative and antagonistic by turns; one can only be known in the light of the other” (p. 51). “Carey’s observation holds true in case of Nepal. But few realize Carey’s remark that without journalism there cannot be democracy, and without democracy there cannot be journalism either” (p. 51). Kathmandu’s press-- after all more than half of the 800 plus dailies, weeklies and other periodicals in the country are published in this city-- is preoccupied more with Lippmannian ideal of centralization (national standards, national politics, national economy, and national culture) than with Deweyian ideals of decentralization (local standards, local politics, local economy and local culture). With the exception of a few newspapers, almost all dailies, even two-page tabloids of seemingly local nature, prefer to attach in their mastheads the “prestige” phrase “the national newspaper.” So much so that Sandhyakalin, the largest selling and the popular local tabloid, claims to be “the national daily” although a cursory glance would suffice to determine it’s very local taste (Adhikari, 2006). Kathmandu’s nine broadsheet national dailies-- actually national in scope--do spare one page each for local issues and this space is regularly devoted to straightforward factual reporting. While private owned media tend to be creative and innovative in some respects, the government owned publications, which include two national dailies, a weekly, and four magazines, devote their entire resources for government propaganda and national politics. The official media are numerically small but very influential and resourceful. In contrast, the private press is numerically superior, free and assertive but deficient in resources. They have to compete among themselves for a limited readership and subsist largely on market sales. One of the reasons for low readership is that Nepal is still predominantly an oral culture, and with literacy rate less than forty per cent and private sector media just over a decade young, Lerner and Schramm’s (Belbase & Murphy, 1980) observation that Nepal’s communication system is in the initial stage of development may still hold true (Adhikari, 2006). Consciousness-raising involves awareness of an issue’s existence and meaning. Traditionally, news media have played a major role at this stage of public opinion. As agenda builders, the media have, though unconsciously, helped set the agenda of the community or nation they are placed into. The second stage, “working through,” is described as confronting the need for change and options for actions, such as reducing issues to choices, plumbing to core values, spelling out the costs and consequences of each choice. The news media’s contribution at this stage could be bridging the expert-public gap, facilitating deliberation, and promoting civility. The final stage, resolution, is the actual making of a stable, responsible choice. Basically, eagerness to learn, active participation in the affairs of the communities, willingness to change is central to public judgment. There is no doubt that Nepal, and struggling democracy, is in dire need of such refined public opinion. Unfortunately, given the peculiar nature of Nepali public opinion, it will be long, if not impossible, before public judgment is achieved in abundance (Adhikari, 2006). Kirkpatric (1793) “the first Englishmen to visit Nepal in the late 18th century described Kathmandu as a city with “nearly as many temples as there are houses and as many idols as there are inhabitants.” Now at the turn of the 21st century, the capital of Nepal may be described as a city with nearly as many newspapers as there are illiterate people and as many political parties as there are social problems. In fact, if democracy were a matter of number, Nepal’s surging news media would reflect the growth of a democratic journalism (Adhikari, 2006). Aryal 3 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Charity (1995) says “it would be much better if the community facing these problems could decide which problem(s) require(s) immediate attention. However, more than being specific problems, the problems I cite here are unrefined and broad problems; or to borrow from Charity, they are “clusters of problems” (p. 9). Actually, the problem is there are so many problems. But this should not be disappointing. There are positive trends as well, and the newspapers can cover them vigorously. For instance, street crime rates are lower compared to many other world cities, tourism has boosted the economy of the city during peace times, and Kathmandu has been recognized regionally for its well-preserved traditions and cultures amid modernization (Adhikari, 2006). Kharel (2006) write “with the restoration of multiparty democracy in 1990, the media environment in Nepal took a dramatic turn” (p. 154). “The issue of freedom of speech and expression first found specific recognition in the country’s first Constitution in 1948 but it was never implemented. All subsequent four constitutions in 1951, 1958, 1963 and 1990 made similar recognition with varied wordings and provisions. The acts that followed were of different nature and pattern however” (p. 159). The interim constitution 2006 has followed the same pattern of before (Aryal, 2012b). Refugees are legally defined under Article 1 ‘a’ of the 1951 Convention relating to the Status of Refugees as: Any person who owing to a well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion, is outside the country of his/her nationality and is unable, or owing to such fear, is unwilling to avail himself/herself of the protection of that country(Stevenson, 2005). Mel (1991) elaborates “the refugee problem has existed since the emergence of the nation state. The process of nation-building and state-building has been itself responsible for producing a vast number of refugees. Beside war, famine and political oppression have been the other reasons contributing to population displacement” (p. 485). From a theoretical perspective, there are six broad casual factors responsible for refugee creation by Noilot (1987) namely (i) anti-colonial wars and self-determination movements; (ii) international conflicts; (iii) revolutions, coups and regime changes; (iv) ethnic, communal and religious conflicts; (v) creation and restructuring of state boundaries, and (vi) population transfers” (p. 109-121). However, Muni and Baral ed. (1996) identify three broad categories of refugee- generating factors in south Asia (p. 9-18) which obviously applies to Nepal as well. The numbers of Tibetan asylum seekers had decreased from apx.3, 621 in 1994 to 2448 in 2002. It is also dangerous for refugees to return; a Tibetan who has been to Nepal or India risks interrogation, harassment, work and travel restrictions (Siwakoti, 2003). A number of changes occurred at the UNHCR run Tibetan Reception Center in Kathmandu. In recent years, there have always been over 2,000 new arrivals annually, but only 596 came in 2008. This can be put down to tighter border security, the Olympic Games and clampdowns in Tibet. Those who came into Nepal received food, medical care and counseling facilities at the Reception Center. Staff here also dealt with the processing of the Special Entry Permit from the Indian Embassy and the exit permit from Nepal. This was followed by allocation of subsistence allowances and transportation to New Delhi by bus. New procedures put in place at the Center improved the service provided to new arrivals. LWF Nepal assisted in completing these tasks, providing trauma counseling and using volunteers. In addition, a volunteer community outreach officer looked after unaccompanied children (Kharel et al., 2008). Both Nepal and India are not the party to the 1951 Convention Relating to the Status of Refugees and neither to the 1967 Additional Protocol. Additionally, none of these countries have enacted any refugees’ law to govern the growing mass exodus. The protection refugees are based on the traditional hospitality and the deeply ingrained culture in the host community. The host governments are operating refugees’ response on ad-hoc basis thus there is no any legally binding instruments to guarantee the refugee protection. Thus, whenever there is any change in the governments or power equation in the host governments, the refugee communities undergo a tremendous psychological pressure about their safety, security, human rights and the possibility for safe and dignified return (Siwakoti, 2003; Aryal, 2011a, 2012b). Tibetan refugees have no legal status in Nepal, but they move freely, work in the local economy, Aryal 4 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 utilize local facilities, and farm land that was purchased for them in the 1960s by the Nepal Red Cross. In Katmandu, some have dispersed among the local population (Banki, 2004). All the available research on Tibetan refugee in Nepal focused their research angle on humanity, health, camp management in relation to superpower nations supports and the political dilemma. No researchers till focused on the perception expression pattern of Tibetan refugee available in Kathmandu. This research will hope to fulfill this gap. METHODOLOGY METHOD I: CONTENT ANALYSIS To this end, the study design used in the research work for data collection was content analysis. Importantly, communication research content analysis is regarded a formal system which is systematic and objective for extracting all forms of communication contents. According to Berelson (1952), content analysis is a research technique for the objective systematic description of manifest content of communication. Similarly, Kerlinger (2000) defines content analysis as a method of studying and analyzing communication in a systematic, objective and quantitative manner for the purpose of measuring variables cited in Wimmer and Dominick (2009). Therefore, content analysis was used in this study as a tool to extract data from the content of the selected newspapers of respective years. This was done by analyzing the frequency and prominence or importance as well as direction/slant of news on Tibetan refugee activities as content categories. More so, the unit of measurement and news analysis included features, news stories, editorials, special reports and sources of news, etc. For the purpose of this study, 6 different years (1959, 1974 and 1989 of before restoration of democracy and 2004, 2008 and 2012 of after restoration of democracy) were selected by chance; 15 years differences for pre-1990 and 4 years for post 1990. Further, 3 national dailies, of each year, totally 9 from pre-1990 and similarly 9 from post-1990, of each year 3, totally 18 were selected. It is assumed that the declaration of democracy in 1990 heavily affected Tibetan refugee News coverage and further people’s movement in 2006 and end of monarch also affected Tibetan refugee news coverage by Nepalese press. The reasons for the selection of these newspapers were based on their national coverage, popularity, readership rating and large extent of specific positions on national issues. More so, a probability sampling technique was adopted for the selection of the years to be studied each 3 from two phases, pre and post 1990 time frame. This is because the sampling technique allows every unit of the population an equal chance of being selected from the sample. For the purpose of emphasis, the years selected were arrived at using the format. Essentially, all the years of two phases were assigned identical cards, for the selection of the sample. The identical cards were placed in enclosed containers (two) making them in ball shape with a lid whenever the balls were reshuffled. As the first container was opened after been reshuffled, the first ball that was picked was 1959 followed by 1974 which was the second card. Same had been done with second container of after 1990. This particular method is referred to as ‘hand drawing balloting’. The method/technique gives equal opportunity or chance to issues selected each year without any form of bias. METHOD II: SURVEY The study was based on quantitative methods, but it also applied qualitative methods to cross check the findings received from the quantitative methods. The sampling population for this study was comprised of Tibetan refugee community of different camps. Total Population of the Tibetan refugee living in Nepal as per Tibetan Demography survey in exile done in the year 2009 (TDS) is 13514 consisting of total male 6543 and female 6971. But certain media and organization says that Tibetan population in Nepal is around 20000. Total population of the demography Aryal 5 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 survey done in the year 1998 is 12224 with male population 6319 and female population 5905. According to the Demography survey 2009, there are altogether 3265 Tibetan household in Nepal, number of normal household is 3083 and 182 household consist of institutional household like (school, monastery, institution, elders home etc). The required sample size for each domain was estimated using the following expressions (Kalton, 1983) with the assumption of a 95 percent confidence interval (z), 4 percent margin of error (e) and 50 percent prevalence rate (p).Where, z is the factor needed to achieve the 95 percent level of confidence (1.96), p is the prevalence rate for the key indicator (0.5) and e is the margin of error to be tolerated (0.06). Under these assumptions, the total number of required samples turns out to be 376 and rounding this figure upward becomes 400. But, during the pretest time response rate was 60 % after caring pretest and its response rate thus, altogether 700 samples were drawn from different groups of respondents from three refugee camps. So that proper result will be carried out to get generalization. This number was allocated to different camps and geography. The study was conducted in Nepal, specifically in the Kathmandu. The Kathmandu Metropolis constitutes the capital city of Nepal and therefore the political and administrative nerve center of the country and this was where the activities of the researcher were concentrated. The target subjects for the research were Tibetan refugee living now in Kathmandu. This was because my research demands them to opine their perception expression pattern. Through convenience sampling technique, three out of 18 Tibetan refugee camps in Nepal were chosen; these are: Baudha, Jawalakhel and Swyambhu. Data collected for use in this research were collected through content analysis, questionnaire and other documentary sources. RELIABILITY The entire news articles of two newspapers were coded and double-coded by the researcher himself to determine intra–coder reliability. Moreover, Mrs. Trishna Acharya, a MA student in Department of Journalism, Tribhuban University coded a random sample of 10% of newspapers to evaluate the inter coder reliability. In this connection, Holsti’s formula: (2M/N1+N2) was applied to measure inter - coder reliability. Table no. 1 Inter-coder reliability The Himalayan Times National Daily 2012 AD Inter Coverage Pattern Coder Inter Coder 2 1 D.L. & Quotes 14 15 Perception/ E.G. Quotes of of TR General 1 0 TR in news TR Without TR 92 92 Total 107 107 Where: Number of coding decisions on which the two coders agreed. N1= Number of coding decisions made by the coder 1 (Researcher) N2= Number of coding decisions made by the coder 2 In the following table 1 & 2 stands for interceder and intra coder reliability. The researcher Aryal 6 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 himself as inter coder-1 carried out content analysis of 10% newspapers among 18 populations. Mrs. Trishna Acharya, as a inter coder-2, a MA student in Department of Journalism and Mass Communication, Tribhuban University coded a random sample of 10% of newspapers to evaluate the inter-coder reliability. When it was applied by the researcher in the light of Holsti’s formula, it was found that inter-coder agreement was (0.9999) 99.99 Percent. Similarly all the news of the newspapers were coded and double coded by the researcher himself in order to determine intra coder reliability. After the assessment of coding -1 and coding -2, it was calculated news (144) from two newspapers.107 from The Himalayan Times National Daily 2012 AD and 37 from Gorkhapatra National Daily 1974 AD; 10 % newspapers out of 18 populations of total selected 6 different years. Selection was done with random sample method. Difference of coding decision was found only in one story (But not on all variables). According to the calculation intra coder reliability was found (0.9999) 99.99 percent. Table no. 2 Inter-coder reliability Gorkhapatra National Daily 1974 AD Coverage Pattern Inter Coder 1 Inter Coder 2 D.L. & 1 1 Quotes of E.G. Perception/ TR General Quotes of TR in 0 0 news TR Without TR 36 36 Total 37 37 VALIDITY Validity is related to reliability, but they are not the same thing. A measure can be reliable but not valid. It cannot be valid if it is unreliable. Validity presumes reliability; external validity-the ability to generalize-presumes internal validity. Reliability guarantees that a measure is consistent, stable, and dependable; internal validity establishes whether measures are actually measuring what they are intended to measure. To make a case for the internal validity of their measures, researcher use one or more assessment techniques (Buddenbaum & Novak: 2005, p. 109). Wimmer and Dominick (2005) say “validity is intimately connected with the procedures used in the analysis. If the sampling design is faulty, if category overlaps, or if reliability is low, the result of the study probably possess little validity. Additionally, the adequacy of the definitions used in the content analysis bears directly on the question of validity” (p. 159). Several different methods are used in content analysis to assess validity. The most common is face validity, which is appropriate for some studies. It is recommended, however, that the content analysis also examine other methods to establish the validity of a given study (Wimmer and Dominick 2005). Wimmer and Dominick (2005) say “face validation technique assumes that an instrument adequately measures what it purports to measure if the categories are rigidly and satisfactorily defined and if the procedures of the analysis have been adequately conducted” (p. 160). Aryal 7 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 A measurement instrument is valid when the conclusion from the scores of that instrument is in agreement with the measurement aim of that instrument. When two different measurement instruments with the same measurement aim lead to the same conclusions in the same situations, this can be taken to be a strong indication of the validity of the scale used (Grift & Houtveen, 1999). Panel of Experts: Validity of the research instruments was carried out sharing the instruments among the panel of experts. During the piloting, the questionnaire was sent to six experts and practitioners including thesis supervisor for their comment and recommendations. Based on their suggestions, the questionnaire was revised. It helped in enhancing the content validity of the instruments. Translation-back-translation: The Content of Nepali language newspapers was first developed in English and translated into Nepali. The Nepali version was again translated into English. The translation was carried out by a freelance translator. The rationale behind translating and back-translating was to check its validity (Vijever & Leung, 1997). If the English translation was the same as the original, it was considered as valid. If there were some deviation, the researcher had to discuss it with the translator to find the cause and improve the content again. There was slight variation between the original version and the translated version. The researcher incorporated the suggestions made by the translator in the final version of the content in content analysis. Regarding external validity or the generalization of the result of this work, the researcher had emphasized right from the sampling design. CONCEPTUAL FRAMEWORK The basic conceptualization for this study has been outlined like this: by fear of isolation minorities like Tibetan refugee do not give perception openly in press on controversial issues; they imposed their voice within self. And this action starts negative reaction in rapid way. After certain period of imposition it bursts with collective manner and which affects everything, basically three aspects in relation to Tibetan refugee: 1. Effects on Society 2. Effects on Media 3. Effects on Tibetan Refugee themselves The figure can be outlined like this in sum: Figure no. 1: Conceptual framework in figure Aryal 8 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 To get such result I’ve structured the study in two sections. First, study of news coverage before restoration of democracy in 1990 and second, study of news coverage after restoration of democracy in 1990. Very clear, 1990’s restoration of democracy is demarcation line to judge the impacts on news coverage pattern of Tibetan refugee by Nepalese press. It is logical to say the comparison of pre 1990 news coverage pattern with post 1990 scenerio reveals the impacts with clear picture for the research topic ‘effects of 1990’s restoration of democracy on news coverage of Tibetan refugee by Nepalese press.’ To get such result it has been conceptualized to use two reasoning methods in this research. Namely they are: Inductive Reasoning (Induction) Through this reasoning method it has been found out that Tibetan refugee always remained silent in Nepalese press. They didn’t expressed their opinion in Nepalese press in 1959 particularly in the study samples, Samaj national daily, The commoner national daily and Motherland national daily. In 1974 particular case to the situation remained same, Naya Samaj national daily, Gorkhapatra national daily and Hamro Des national daily; all in all they have found remaining silent! Another particular case of 1989 and the particular the then sampled media, Samaj national daily, Dainik Siddartha national daily and Gorkhapatra national daily; also found with previous trend, almost all Tibetan refugee remained silent in press. In 1990 a democratic change has occurred in Nepal. It has been calculated the perception expression pattern of Tibetan refugee in Nepalese press with different sampled particular cases. Of 2004 AD; The Himalayan Times national daily, The Rising Nepal national daily and The Kathmandu Post national daily were studied. Result was same, Tibetan refugee remained silent in Nepalese press after restoration of democracy in 1990 too. Again 0f 2008 AD, as particular cases The Himalayan Times national daily, The Rising Nepal national daily and The Kathmandu Post national daily were studied. Result remained here to the same, Tibetan remained silent in Nepalese society. At last of 2012 AD, three particular press, The Himalayan Times national daily, The Rising Nepal national daily and The Kathmandu Post national daily were studied. Amazingly Tibetan here too found remained silent as like previous 50 years! In each and every individual cases Tibetan refugee were remained silent, almost all of the long 50 years. And conclusion is that, as minority they feel fear of isolation in Nepalese society, and remained silent always. The whole evidences of different particular cases prove- it is spiral of silence, as theorized by Elizabeth Noelle Neumann in 1974 AD. Deductive Reasoning (Deduction) Deductive reasoning here used in this research when inductive conclusion has been found not matched with historical development of Tibetan refugee attribute in Nepalese society. During content analysis a different map had been identified, after Lhasha plight in 1959 Tibetan refugee influxes in Nepal. In 1974, a Khampa War was occurred. In 1989, when Dalai Lama got Nobel Peace Prize, refugee started protest. In 2004 also they started protest. Again in 2008, refugee all over the world raised voices against Beijing Olympic, it was violent. In 2012 Tibetan refugee started self-immolation all over the world; including in Nepal. So, situation seems quite opposite from what theory suggest. This research, started deductive method to analyze general spiral of silence notion on newly developed circumstances. Finally, it is got with content analysis and survey, that Tibetan refugee express their voices violently. Historically, the same pattern was seen when they opine it in society. Here, new theory has been proved that; fear of isolation of minority community leads them to spiral of violence situation. It is not spiral of silence as assumed by Elizabeth Noelle Neumann. It is spiral of violence. A cycle of silence- violence situation has been found after the use of induction and deduction reasoning for the study. Finally, the results have been interpreted and analyzed with the help of different tables, graphs and statistical tools. Aryal 9 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 TIBETAN REFUGEE’S PERCEPTION EXPRESSION Kharel (2006) says ‘the media gives voice to various sections of society through one channel or another. They attract public attention, persuade people, influence their behavior and help define many issues. Access to media is an important factor for enhancing media access to readers, listeners and viewers’ (p. 89). And it is possible only in democracy. Here is a survey result of Tibetan refugee, willingness to express in Nepalese press, exactly in democracy: Table no. 3 Willingness to express in Nepalese press Positive Negative Perceptions of TR Willingness to express in Nepalese press 85.86 % 14.14 % Tibetan refugee, who stays now in different camps in Nepal, will to express in Nepalese press. Survey result shows 85.86% Tibetan refugee will to express the voices in Nepalese press. Tibetan refugee 14.14 % says they are not interested. But the result of content analysis indicates not only in autocracy, even in democracy Tibetan refugee remained silent. They never covered as quotes in comparison to their will to express in the press. Here is a table of data which reveals about Tibetan refugee’s perception in Nepalese press in authoritarian era and in democracy both: Table no. 4 Perception expression pattern Perception Pattern/ Quotes of Tibetan Refugee(TR) in Press Year Total news with a quotes on TR A.D. Total news without TR Quotes of General Quotes of Dalai Lama and Exile quotes TR Govt. representative 1959 0 3 60 1974 0 1 50 1989 0 4 47 2004 1 6 107 2008 6 30 318 2012 2 16 128 Total 9 60 710 The available data proves that Tibetan refugee community in Nepal is not speaking in front of Nepalese press. Nepalese press quote except Tibetan refugee while dealing with Tibetan refugee news. Nepalese media are reporting the Tibetan refugee matter without quotes from concerned sector? Is it fair? Why it is happening? Who are responsible for it? Do Tibetan refugees speak in Nepalese press? Or presses are being biased for quoting them? What is the reality? As a media researcher I felt responsibility to search it. The following quote pattern results definitely forces everyone to search why ? Aryal 10 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Figure no. 2: Perception expression variety Kharel (2006) says ‘Use of quotes is a very widely accepted practice among journalist. Without quotes, news stories are generally not complete; they add life to a news item’ (p.80). In case of Tibetan refugee reporting this does not apply. Another result more surprisingly presents the perception expression pattern of Tibetan refugee in Nepalese press: Figure no. 3: Perception expression comparison Aryal 11 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Prajapati (2011) showed that The Rising Nepal has used 0 quote of Tibetan refugee in 2008 (p. 46). The same result I’ve got during my content analysis of whole editions of 2008. Moreover the figure above says perception of general Tibetan refugee were very few in comparison to Dalai Lama and exile government. It is amazing result in itself. Tibetans are interested a lot express the perception in Nepalese press but media are not given priority to them, why? What is the reason behind it? Let us look on experience of Tibetan refugee voice ever taken in Nepalese press: Table no. 5 Voice on Media Perceptions of TR Positive Negative Voice ever taken in media 0% 100 % Tibetan refugee staying now in Nepal says, their voices were never taken by the media. Tibetan refugee 100% said, their voices never been taken by Nepalese press. Again question remains the same, if they are interested to talk with media but voice were never taken, why? Is it so, because Tibetans do not use news media? Let us look: Table no. 6 Use of News Media Perceptions of TR Positive Neutral Negative Use of the news media to see what’s going on in exile-Government and politics 85.57 % 14.43 % 0% There are 85.57 % Tibetan refugee who use news media to see activities of exile government and politics worldwide. Another 14.43 % Tibetan said they are neutral on it. They use media by different way. This indicates majority refugee available in Kathmandu is interested in activities of exile government. Exile government network available in Nepal engaged in protest, campaign and violence activities always. They involved in Free Tibet movement, which is against law in Nepal. From above explanation and data it is proved that very few perception from Tibetan refugee is being covered in press. In few too, belongs to the head of the exile-government, Dalai Lama and exile- government representatives. Where are other general refugees who are in greater number? Why such few general refugees are being quoted in press? What is the reason behind it? Why they are not speaking in both periods; in dictatorship and in democracy or in other word before 1990 and after 1990’s restoration of democracy? Following section is for it: Effects of Democracy on Perception: A Test On the basis of data available for quotes the expected frequency corresponding to the number time period and types of news quotes would be 14.615. The 2 analysis of news with Tibetan refugee quotes table data of between before and after restoration of democracy in 1990 results (Oij-Eij)/Eij) = 4.164. Where 69 news with a TR quote, and 710 news items without a TR quote s with total 779 examined. Here in this case degree of freedom is (c-1) (r-1) = 1; and the table value of χ2 for 1 degree of freedom at 5% level of Aryal 12 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 significance is 3.841. So, the calculated value of χ is much higher than this table value which means that 2 the calculated value cannot be said to have arisen just because of chance. It is significant. Hence, the H0 hypothesis doesn’t support. This means that H1: the proportion of news with Tibetan refugee’s expressed perception after restoration of democracy in 1990 will be greater than the proportion of news with Tibetan refugees expressed perception before 1990. And the proportion of news without Tibetan refugee’s expressed perception after restoration of democracy in 1990 will be greater than the proportion of news without Tibetan refugees expressed perception before 1990 (H1 = μ < μ2) has been accepted. Why Tibetans Do Not Speak? Restoration of democracy in 1990 is useful (effective) in case of Tibetan refugee to express their perception in Nepalese press as coverage, then why they are not speaking? Why they are not being quoted in press? What is the reason behind it? Theory: Is it Spiral of Silence? The concept of the ‘Spiral of silence’ derives from a larger body of theory of popular opinion that was developed and tested by Noelle-Neumann (1974:1984:1991) over a number of years. The relevant theory concerns the interplay between four elements: Mass media: Interpersonal communication and social relations: Individual expression of opinion: and the perceptions which individuals have of the surrounding ‘climate of opinion’ in their own social environment. The main assumptions of the theory (Noelle-Neumann, 1991) are as follows:  Society threatens deviant individuals with isolation.  Individuals experience fear of isolation continuously.  This fear of isolation causes individuals to try to assess the climate of opinion all at times.  The result of this estimate affects their behavior in public, especially their willingness or not to express opinions openly. Core Assumptions and Statements The phrase “spiral of silence” actually refers to how people tend to remain silent when they feel that their views are in the minority. The model is based on three premises: 1) people have a “quasi-statistical organ,” a sixth-sense if you will, which allows them to know the prevailing public opinion, even without access to polls, 2) people have a fear of isolation and know what behaviors will increase their likelihood of being socially isolated, and 3) people are reticent to express their minority views, primarily out of fear of being isolated. The closer a person believes the opinion held is similar to the prevailing public opinion, the more they are willing to openly disclose that opinion in public. Then, if public sentiment changes, the person will recognize that the opinion is less in favor and will be less willing to express that opinion publicly. As the perceived distance between public opinion and a person’s personal opinion grows, the more unlikely the person is to express their opinion. What Next: The End? Why Tibetans are silent in press? After different evidence and tests, the answer is: it is spiral of silence. My questions here again are- it is the end? Is it final? Is there nothing after spirals of silence? Is there any side effect that a spiral of silence does have? Nobody ever has searched on this direction, even the past scholars who’d involved in spirals of silence test and moreover media effects on minority’s perspective. If spiral of silence is an end then why perceptions of Tibetan refugees who are in different camps of Kathmandu are came like this? It is recent perception of 2012: Aryal 13 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Table no. 7 Spiral of Silence: Survey Result Perceptions of TR Positive Neutral Negative To live and stay fearlessly in Kathmandu we should 15.29 % 0% 84.71 % stop freedom movement Stay fearlessly in Kathmandu better not speak 14.43 % 14.14 % 71.43 % against government and its policy in press Stay fearlessly in Kathmandu better should remain 13.86 % 0% 86.14 % silent within community Remain safe in Kathmandu better not go against 100 % 0% 0% local community and people There are 15.29 % Tibetan refugee who are interested to stop freedom movement in Kathmandu. The cause behind it is that to live and stay fearlessly in Kathmandu. Against it, 84.71 % Tibetan refugee are not interested to do so. It means they want freedom movement in any cost in Kathmandu. It indicates, Tibetan refugee living in Nepal want violence in the name of freedom. There are 14.43% Tibetan refugee who are agreed on not to speak against government and its foreign policy, even in press. But 71.43 % Tibetan are not ready to do so. What does it mean? They want violence in any cost. Doesn’t it? There are 86.14% Tibetan refugees, staying in Kathmandu said; they are disagreed to remain silent within Tibetan camps. Very few are agreed on it, but it is very low in number 13.86 %. It indicates that Tibetan refugee available in Nepal, in majority, wants violence here in the name of freedom. All Tibetan refugees are agreed on not to going against locals of Kathmandu. 100 % are agreed on local people’s support for freedom movement. They want to make good relationship with locals. It indicates that they have a fear of isolation, fear of isolation from the Nepalese community. Tibetan communities available in Kathmandu are not silent but they seem violent. Their desire is to express violence in collective manner. In any cost Tibetans are interested to express too much for freedom. The following section provides with evidences, it is not recent development. There was a historical tradition of Tibetans who collectively expressed themselves time and again. What is collectively Expressed Aggression? My research during content analysis revealed that: after remaining certain period as in silent mood, they’d gradually start to speak and that is not in press but with collectively in open society. This has been being heavily covered by Nepalese press time and again in their news and views genres. Some of the major collectively expressed evidence found from content analysis in between pre and post restoration of democracy in 1990 was outlined like this: Table no. 8 Collectively Expressed Aggression by Tibetan Refugee S.N. Year Collective Perception 1. 1959 AD Tibet Uprising & plight for Exile 2. 1974 AD Khampa war, Mustang 3. 1989 AD Tibet Uprising-II & Celebration of Nobel Peace Prize 4. 2004 AD Free Tibet Movement & Protest in Kathmandu began 5. 2008 AD Beijing Olympic & Tibet Uprising( Free Tibet) 6. 2012 AD Self-Immolations (Apx. 200) Aryal 14 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 After such amazing result I‘ve raised some major questions in my research: now again what is it? Is spiral of silence not the end? Or what, is it the beginning? Yes, the evidence says it is the beginning not the end. Imposed wish by self-compelled them to express their individual perception collectively after certain time frame, usually when they felt safe for the opinion climate. Most on those periods Nepal seems to be near on serious internal affairs (crisis). The picture was like this: Table no. 9 Aggression by Tibetan Refugee, Linkage with Internal Crisis of Nepal S.N. Year Internal crisis 1. 1959 AD King Mahendra vs. political parties for Panchayat 2. 1974 AD King vs. political Parties for Referendum 3. 1989 AD King Birendra vs. political parties for restoration of democracy 4. 2004 AD King Gynendra vs. political parties for Republic 5. 2008 AD CA Election and new constitution 6. 2012 AD Failure of CA & with impunity The following survey results also indicate the spiral of silence is not the end but it is a good beginning. Minority perception does not stop only being spirally silence but it starts from there to reach at violence. Here are recent perceptions available how it takes formation to circle from spiral of silence to spiral of violence, a continued cycle: Table no. 10 Spiral of Silence Perceptions of TR Positive Neutral Negative To live and stay fearlessly in Kathmandu we 15.29 % 0% 84.71 % should stop freedom movement Stay fearlessly in Kathmandu better not speak 14.43 % 14.14 % 71.43 % against government and its policy in press Stay fearlessly in Kathmandu better should 13.86 % 0% 86.14 % remain silent within community Remain safe in Kathmandu better not go against 100 % 0% 0% local community and people There are 15.29 % Tibetan refugee who are interested to stop freedom movement in Kathmandu. The cause behind it is that to live and stay fearlessly in Kathmandu. Against it, 84.71 % Tibetan refugee are not interested to do so. It means they want freedom movement in any cost in Kathmandu. It indicates, Tibetan refugee living in Nepal want violence in the name of freedom. There are 14.43% Tibetan refugee who are agreed on not to speak against government and its foreign policy, even in press. But 71.43 % Tibetan are not ready to do so. What does it mean? They want violence in any cost. Doesn’t it? There are 86.14% Tibetan refugees, staying in Kathmandu said; they are disagreed to remain silent within Tibetan camps. Very few are agreed on it, but it is very low in number 13.86 %. It indicates that Tibetan refugee available in Nepal, in majority, wants violence here in the name of freedom. All Tibetan refugees are agreed on not to going against locals of Kathmandu. 100 % are agreed on local people’s support for freedom movement. They want to make good relationship with locals. It indicates that they have a fear of isolation, fear of isolation from the Nepalese community. Aryal 15 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Table no. 11 Challenge to fear of isolation Perceptions of TR Positive Neutral Negative It is better to remain silent then to be depart from Kathmandu leaving Tibetan 14.86 % 0% 85.15 % community here It is better that community with less population should never speak in press that 0% 0% 100 % is functioning in majority’s community There are 85.15 % Tibetan refugee who don’t want to remain silent and depart from Kathmandu living rest of the community here in Nepal. Few are agreed on it, the 14.86 % just. It indicates that, in any cost Tibetan refugee want to stay in Kathmandu, speaking and raising voices living with community as a whole. There are no refugees ready to remain silent in press where majority Nepalese are in society. 100 % refugees are disagreed on ‘It is better that community with less population should never speak in press that is functioning in majority’s community.’ It indicates Tibetan in Kathmandu is against silence. In any cost this minority wants to speak. Theory of spiral of silence failed here in reference to Tibetan refugee community in Nepal. They remained silent never in majority community. They never want to be even. Why so? What are causes behind it? Following section reveals it in detail: Why Tibetans Express Anger as Perception? Table no. 12 Sufferings after Dominating the Voice in Self Perceptions of TR Positive Neutral Negative When a person suppress their feelings and wish they suffer a lot, when a person suppress their 85.61 % 0% 14.43 % opinion and remain silent also suffer a lot Suppression of feelings and voice hurts and 71.42 % 0% 28.58 % anger appears There are 85.61 % Tibetan refugee who said they are fully agreed that ‘when a person suppress their feelings and wish they suffer a lot. When a person suppress their opinion and remain silent also suffer a lot’. Few refugee, 14.43 are disagreed on it. But they are less in number. Again, 71.42 % Tibetan refugee said they are agreed ‘when they suppress their feelings and voice day by day it hurts them and they become angry.’ Less, 28.58 % are disagreed just. It indicates dominating the perception wish of Tibetan refugee made them violent day by day. The main reason behind Tibetan aggression was the domination on perception by refugee themselves due to different reason. The main one was fear of isolation. Aryal 16 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Table no. 13 Speak Anyhow Perceptions of TR Positive Neutral Negative For security try to remain without speaking some time 57.57 % 14 % 28.43 % Don’t want to be isolated from existing community 83.86 % 0% 16.14 % Can’t remain silent in unjust condition long time 86 % 0% 14 % Always seek opportunity/chance to express this anger 43.57 % 13.57 % 42.85 % There are 57.57 % Tibetan refugee who said for security reason, they try to remain without speaking. But here too, 28.43 % disagreed and other 14 % remained neutral. On the other hand, 83.86 % Tibetan refugee don’t want to be isolated from Nepalese community. They have a fear of isolation. They try to remain silent, but only for few times, not always. But not all; 16.14 % are not afraid with isolating from the Nepalese community; they are ready to depart even. It is more violent. There are 86 % refugees who can’t remain silent in unjust condition long time. Remaining 14 % can tolerate it. Means, majority never tolerate injustice over them. There are 43.57 % Tibetan refugee seek opportunity or chance to express their anger. Another 13.57 % remain neutral on it and rests of the 42.85 % Tibetan refugee are never seeking opportunity. This indicate, in any cost, Tibetan refugee available in Kathmandu want to speak. They want to run protest and fight for freedom here in any cost. They want violence. Table no. 14 Preparation for Violence: How it takes place? Preparation Positive Neutral Negative Start protest alone 0% 0% 100 % Began to make other conscious which supports 55.86 % 0% 44.14 % to conduct protest together Began campaign by giving leadership 28.43 % 28.71% 42.86 % Try to gather groups from community who can 41.57 % 29.57% 28.86 % understand common feelings If opinion meets then try to make it organize/ 85.57 % 0% 14.43 % institutional At last speak in group together 55.57 % 29.29 % 15.14 % On such situation, all refugee 100 % are against to begin protest alone. Tibetan refugees never are interested to run the protest single. Then what will be the option? There are 55.86 % Tibetan refugee who engage to make other conscious which they suppose to support the conduction of protest together. But 44.14 % Tibetan denied it. There are 28.43 % Tibetan refugee who are ready to give leadership to the other for violence. 28.71 % refugee remained neutral to give leadership for the protest. Another 42.86 % refugee is against giving leadership for the movement. It indicates that in any cost some are interested to provide leadership even. And, the result is movement took place. Leaders are few always, no? There are 41.57 % Tibetan who try to gather other community member who can understand the situation and vision. 29.57 % remained neutral and rests are disagreed. It means leaders of Tibetan community try to make organizational for violence in the name of freedom and protest. Aryal 17 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 There are 85.57 % Tibetan refugee who are agreed on instructional formation for the movement. Rests of the 14.43 % are not ready to do so. But the value of majority indicates in any cost the movement takes place. There are 55. 57 % Tibetan refugee they said they speak in group together after such a long formation and background. 29.29 % refugee are neutral on such and rest of the 15.14 5 are against it. They are not ready to speak in group. But it doesn’t matter, because the majority 55. 57 % wants to speak in group. In this way, a violent movement occurred in the name of freedom and justice. Table no. 15 Toleration Injustice Injustice Toleration Positive Neutral Negative 100 years 0% 0% 100 % 50 years 0% 0% 100 % 25 years 0% 0% 100 % 12 years 0% 0% 100 % 6 years 0% 0% 100 % 3 years 0% 0% 100 % 1 months 0% 0% 100 % No refugees are ready to tolerate injustice, for just 1 month even. There are 100 % disagreements on tolerating injustice. From 100 years to months they are not ready to do it. It means all Tibetan refugees waiting for expressing against injustice over them. And definitely it takes the violent form. It is logical even. Table no. 16 Violence Intention Perceptions of TR Positive Neutral Negative Free Tibet 100 % 0% 0% Run exile-Government 100 % 0% 0% Protest/ Self-immolations for Free Tibet 70.14 % 0% 29.85 % There are 100 % Tibetan refugee who want Free Tibet. Again 100 % Tibetan refugee want continuation of exile government. There are 70.14 % Tibetan refugee who said they love self immolations as protest technique for Free Tibet dream. Such intention of Tibetan refugee indicate, in any cost Tibetan refugee needed Free Tibet. If it is not given, they are ready to be violent, such violent, world had seen it after 2012 in the form of self immolations. More than 200 refugees burned themselves for Free Tibet worldwide. It is dangerous state of spiral of violence since 1959 AD. Table no. 17 Demand of Freedom on Violence Intention Perceptions of TR Positive Neutral Negative China should stop torturing Tibetans in 100 % 0% 0% Tibet & let them protest non-violently Nepal Government shouldn’t control Free Tibet 85.15 % 14.86% 0% protest in Kathmandu Tibetan refugees demand the freedom on ‘China should stop torturing Tibetans in Tibet & let them protest non-violently’. There are 100 % Tibetans wants it. And further 85.15 % Tibetan refugee demand ‘Nepal Government shouldn’t control Free Tibet protest in Kathmandu’. They want Free Tibet movement without anyone’s interfere. The neutral share 14.86 % also indicate, all Tibetan refugees intended to run Free Tibet movement without restriction. Aryal 18 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Table no. 18 Nature of Participation in a Protest Perceptions of TR Single Small group Whole community Participation in a protest with 11.57% 16.57% 71.86% At last, 71.86 % Tibetan refugee wants to participate in Free Tibet movement or protest with whole community. Another 16.57 % are interested to make small groups, various to do demonstration. And interested on single participation is 11.57 %. In this way on any form all Tibetan refugee are interested to do demonstration for Free Tibet. Need to Evaluate The Spiral of Silence Again? Scheufele and Patricia Moy (2000) wrote an analysis of the spiral of silence spanning 25 years of its existence in public opinion research and discourse. The comprehensive contents of Schefele and Moy’s article explored the numerous theoretical and conceptual perspectives that other writers have penned since Noelle-Neumann’s 1974 introduction of the spiral of silence. The article also offered suggestions for future research that had not been examined at the time of the writing (Neill, 2009). Figure no. 4: Spiral of Silence Model Aryal 19 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Tibetans Violence: Theory Unexpressed emotions live (Agosta, 2008, p. 81). Famous philosopher Sigmund Freud says “Unexpressed emotions will never die. They are buried alive and will come forth later in uglier ways.” It means you can’t hold in your emotions. If you do, it will eventually burst into a more emphasized emotion. In case of Tibetans let consider why they do not communicate? - Ashamed or guilty of feelings - Fearful feelings will create conflict - Suppress unacceptable feelings - Deny our feelings to self “Feeling unexpressed never die”- Feelings are simply emotional states and need to be felt (p.70). TWI (2008) mentions “When people repress their emotions, there is a tendency to use passive aggression as a way of expressing them. This results in a person who may express his/her anger indirectly, which is called passive aggression” (p.1). TWI (2008) mentions “When a person holds in anger, which angry energy has to go somewhere. Some people hold it in their jaw, others in their chest and some in their stomach. Angry energy can actually be held anywhere and everywhere in the body. This energy, if not released, then does violence to the body itself, in the form of disease” (P.2) In signals from the soul writer mentions “so often people stop short of expressing an emotion out of fear. However, the alternative, repressing an emotion, is always the worse choice, because the emotion festers and eventually surfaces in insidious ways” (p. 127). I’ve linked some more theory for the shift from spiral of silence to spiral of violence by following way: In terms of psychological analogies we could justify the stress with the reference of frustration and conflict which are “unresolved” inside the mind. We must look at Tibetans with their stressful state of mind which resulted different modes of conflict either in the form of resistance or with the desire of revolution. It was lead with the sense of frustration. Frustration is the behavioral aspect that causes “aggression and repetitive” behavior among other behavioral consequences. It is not only the psychic factor but also resulted from the social needs. It is explained that “frustration is displaced elsewhere, usually to some less threatening object or to oneself, when it is impossible or dangerous to direct the aggression toward the frustrating event”. Here we need to notice that aggression is resulted in the mode of displacing the threatening and frustrating event. When we discuss about Tibetans aggressive behavior, we could identify their frustration on the context of social values as well. So, we could refer psychological factor to the modes of repetitive and aggressive movements that Tibetans made in their places as their convenience (Aryal, 2012 a.). But, the question arises about the factor of silenced nature of those people who didn’t come across public provocation, but protested with aggressive and repeated protests. In this case we should understand the fact that voice is a great tool for psychoanalysis which deals the facts of unconscious mind. The factors related to voice are “manifestations of unconscious conflicts and tensions which it was the purpose of psychoanalysis to release” (Alice Lagaay, 54). Similarly, Lacan presents voice as “objets a”. It is essential to observe the categories made by Lacan as “needs (“besoins”), wishes (“demandes”) and desire (“désir”)” which refer different aspects of psychoanalysis such as “physical nature,” “symbolic realm of language” and the most “enigmatic” aspect of behavior respectively. Alice Lagaay explains that “according to Lacan’s theory, voice belongs to the realm of desire,[…] the voice is actually devoid of phonic substance” (59). It means that the silenced behavior consists the voices of the unconscious mind which is ‘enigmatic’ part of human behaviors. So, silence does not mean the total wordlessness. Silence has bigger and serious realm of expression that they kept inside all the time. Analyzing such different behavioral factors, we could confirm that the human beings have meaningful approach of relating the events and experiences. In this case, Freud has declared that “nervous symptoms arise from a conflict between two forces-on the one hand, the libido (which has as a rule become excessive), and on the other, a rejection of sexuality, or a repression which is over-severe” (353). Amidst these two forces human behavior is regulated. Whereas in the case of repression, the pattern of Aryal 20 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 repression becomes more serious as it grows with a strong personality type. In this pattern ‘mental events’ are regulated with ‘pleasure principle’. It is believed that different tension gets higher with the repressed psychic event which is an un-pleasurable tension. Freud claims that “it takes a direction such that its final outcome coincides with a lowering of that tension-that is, with an avoidance of un-pleasure or a production of pleasure” (595). Here we find the pleasure principle is succeeded with reality principle which brings the mode of un-pleasurable experiences. So, the mode of repeated violent activities of Tibetans could be analyzed in the form of reality principle which is the outcast of pleasure principle i.e. intensity with their real need of nation. The outburst is not only the factor of social provocation but the need of the individual’s psychic reality. We need to remember that they always remain silent as they could not expressed their voices openly which is more complex like the pleasure sense of their unconscious mind. Now, they move in mass to keep it safe and less critical as it could not be internalized. It Tibetans are forced to maintain their anxiety as the different defense mechanisms have controlled their presence. In such context their behavioral patterns are related to anxiety too. More-over, we could focus upon the anxiety level of Tibetans which has given them a silenced manner of reactions. It begins with their state of unconscious mind where the painful and guilty sensation of feelings is repressed. Lois Tyson has described that the unconscious gives the repressed feeling a “force by making them the organizers of our current experience: we unconsciously behave in ways that will allow us to ‘play out,’ without admitting it to ourselves”. It creates a fear within and makes us behave differently. Lois Tyson presents such fear as: [F]ear of intimacy—fear of emotional involvement with another human being—is often an effective defense against learning about our own psychological wounds because it keeps us at an emotional distance in relationships most likely to bring those wounds to the surface: relationships with lovers, spouses, offspring, and best friends. By not permitting ourselves to get too close to significant others, we “protect” ourselves from the painful past experiences that intimate relationships inevitably dredge up (Aryal, 2012 b). Here we find psychological factor of fear that keeps human being distanced as it bears that the person could not get too close as it could be harmful to him and the social consequences as well. In this sense the defense mechanism functions which keeps them safe in the mode of relational matter. But the situation gets break that we could not resist the painful feelings which outbreaks. Lois Tyson calls it the state of anxiety and explains as, “sometimes our defenses momentarily break down, and this is when we experience anxiety. Anxiety can be an important experience because it can reveal our core issue”. So, the case of violent episodes of Tibetans is the mode of anxiety which expresses their fear of intimacy and fear of abandonment both. They want to keep themselves here as their need is to secure their mother land. The violent episode is followed with their silence responses as a way to express their needs to remain here. Besides, as it has been discussed about the psychological framing of violent behavior of Tibetans, we should not avoid the concept of violence which is expressed as: There are at least two ways to become the dupes of violence that should be of paramount concern. First, there is the tendency to expect too much from violence, to look to violence either to express a decisiveness of purpose, or to provide a proof of authenticity that violence cannot in fact sustain. […]. Second, there is a tendency to come to expect too little from violence, to believe that violence will simply wither away, due either to the weight of our moral vigilance or the effectiveness of the political, legal, social, or ethical instruments that we employ in the hope of avoiding the destruction of war (Aryal, 2012 b). In this concept of violence, we could trace the psychological behavior of Tibetans’ way of relaying the abrupt behavioral consequences of revolution. To sum up psychoanalytical framing for the silenced but revolutionary behavioral factors, we need to notice the essence of voices in silence. There is the outburst of anxiety, the shadow images of pleasure principle and a different mode of violence. The above part of the study analysis that I’d made in my research supports the claim. Aryal 21 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Data Analysis The research question “What is the perception expression pattern of Tibetan refugee in Nepalese society?” The summary of result of this research question is as follows: Among 779 news items of before and after restoration of democracy 11.59% belongs to news with a Tibetan refugee quotes before 1990 and the after 1990’s share is 88.41%. Likewise news without a Tibetan refugee quote had been found 22.11% of before 1990 and 77.89% belongs to after 1990. 86.67% news of Nepalese press had been found with quotes of Dalai Lama and exile-government regarding to Tibetan refugee news after 1990 similarly 13% news had been found with Dalai Lama and Tibetan Government in Exile’s quote before 1990. General Tibetan refugee’s quote had been started to use by Nepalese press just after restoration of democracy in 1990. No quotes had been found before restoration of democracy in News of Nepalese press. Before 1990 there is 4.85 % quotes or perceptions of Tibetan refugee had been published in Nepalese press as coverage but after 1990 quote of Tibetan refugee in news had been found slightly in change as 9.93% in share. It’s a great shift in opinion priority of Tibetan refuge by Nepalese press. There was 95.15% news of Tibetan refugee that had been found without a quote from Tibetan refugee before 1990 but the rate had gone changed after 1990 with figure 90.07% quote of others then the Tibetans in Tibetan refugee news. After 1990 share on quote of Dalai Lama and exile-government representative had been found 85.25% but the rate was very high 100% before 1990. It means Total share of had been under Dalai Lama’s voice before 1990 on Nepalese as Tibetan refugee’s voice, no other general Tibetan used to get chance to quoted by Nepalese press before. 1990’s restoration of democracy was significant event for Tibetans in this aspect. There had been found 0% quotes of general Tibetan refugee before 1990’s democracy in Nepalese press while covering the news. Shift had been found on quote of general Tibetan refugee with figure 14.75% on total share of quotes by refugee. This indicates Tibetan refugee’s perceptions had gone slightly up as coverage volume in Nepalese press after 1990. Tibetan refugee, who stays now in different camps in Nepal, will to express in Nepalese press. Survey result shows 85.86% Tibetan refugee will to express the voices in Nepalese press. Tibetan refugee 14.14 % says they are not interested. Tibetan refugee staying now in Nepal says, their voices were never taken by the media. Tibetan refugee 100% said, their voices never been taken by Nepalese press. There are 30.43% Tibetan refugee who tolerated injustice but a huge majority 69.57% did not enjoyed it. They never tolerated the injustice. There are 86.71% Tibetan refugee who have experience of participating in a protest. Another 27.57% refugee said they have no experience of participating in a protest ever. The data result indicates that, Tibetan refugee available in Nepal is interested to express perception in press but they did not have had the chance to do so. They never got coverage, in other word. Again, Tibetan refugee in majority level said they never enjoyed injustice. And the result was that 86.71% refugee participated in protest. A violent move time and again. There are 85.57 % Tibetan refugee who use news media to see activities of exile government and politics worldwide. Another 14.43 % Tibetan said they are neutral on it. They use media by different way. This indicates majority refugee available in Kathmandu is interested in activities of exile government. Exile government network available in Nepal engaged in protest, campaign and violence activities always. They involved in Free Tibet movement, which is against law in Nepal. There are 15.29 % Tibetan refugee who are interested to stop freedom movement in Kathmandu. The cause behind it is that to live and stay fearlessly in Kathmandu. Against it, 84.71 % Tibetan refugee are not interested to do so. It means they want freedom movement in any cost in Kathmandu. It indicates, Tibetan refugee living in Nepal want violence in the name of freedom. Aryal 22 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 There are 14.43% Tibetan refugee who are agreed on not to speak against government and its foreign policy, even in press. But 71.43 % Tibetan are not ready to do so. What does it mean? They want violence in any cost. Doesn’t it? There are 86.14% Tibetan refugees, staying in Kathmandu said; they are disagreed to remain silent within Tibetan camps. Very few are agreed on it, but it is very low in number 13.86 %. It indicates that Tibetan refugee available in Nepal, in majority, wants violence here in the name of freedom. All Tibetan refugees are agreed on not to going against locals of Kathmandu. 100 % are agreed on local people’s support for freedom movement. They want to make good relationship with locals. It indicates that they have a fear of isolation, fear of isolation from the Nepalese community. There are 85.15 % Tibetan refugee who don’t want to remain silent and depart from Kathmandu living rest of the community here in Nepal. Few are agreed on it, the 14.86 % just. It indicates that, in any cost Tibetan refugee want to stay in Kathmandu, speaking and raising voices living with community as a whole. There are no refugees ready to remain silent in press where majority Nepalese are in society. 100 % refugees are disagreed on ‘It is better that community with less population should never speak in press that is functioning in majority’s community.’ It indicates Tibetan in Kathmandu is against silence. In any cost this minority wants to speak. There are 85.61 % Tibetan refugee who said they are fully agreed that ‘when a person suppress their feelings and wish they suffer a lot. When a person suppress their opinion and remain silent also suffer a lot’. Few refugee, 14.43 are disagreed on it. But they are less in number. Again, 71.42 % Tibetan refugee said they are agreed ‘when they suppress their feelings and voice day by day it hurts them and they become angry.’ Less, 28.58 % are disagreed just. It indicates dominating the perception wish of Tibetan refugee made them violent day by day. The main reason behind Tibetan aggression was the domination on perception by refugee themselves due to different reason. The main one was fear of isolation. There are 57.57 % Tibetan refugee who said for security reason, they try to remain without speaking. But here too, 28.43 % disagreed and other 14 % remained neutral. On the other hand, 83.86 % Tibetan refugee don’t want to be isolated from Nepalese community. They have a fear of isolation. They try to remain silent, but only for few times, not always. But not all; 16.14 % are not afraid with isolating from the Nepalese community; they are ready to depart even. It is more violent. There are 86 % refugees who can’t remain silent in unjust condition long time. Remaining 14 % can tolerate it. Means, majority never tolerate injustice over them. There are 43.57 % Tibetan refugee seek opportunity or chance to express their anger. Another 13.57 % remain neutral on it and rests of the 42.85 % Tibetan refugee are never seeking opportunity. This indicate, in any cost, Tibetan refugee available in Kathmandu want to speak. They want to run protest and fight for freedom here in any cost. They want violence. On such situation, all refugee 100 % are against to begin protest alone. Tibetan refugees never are interested to run the protest single. Then what will be the option? There are 55.86 % Tibetan refugee who engage to make other conscious which they suppose to support the conduction of protest together. But 44.14 % Tibetan denied it. There are 28.43 % Tibetan refugee who are ready to give leadership to the other for violence. 28.71 % refugee remained neutral to give leadership for the protest. Another 42.86 % refugee is against giving leadership for the movement. It indicates that in any cost some are interested to provide leadership even. And, the result is movement took place. Leaders are few always, no? There are 41.57 % Tibetan who try to gather other community member who can understand the situation and vision. 29.57 % remained neutral and rests are disagreed. It means leaders of Tibetan community try to make organizational for violence in the name of freedom and protest. Aryal 23 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 There are 85.57 % Tibetan refugee who are agreed on instructional formation for the movement. Rests of the 14.43 % are not ready to do so. But the value of majority indicates in any cost the movement takes place. There are 55. 57 % Tibetan refugee they said they speak in group together after such a long formation and background. 29.29 % refugee are neutral on such and rest of the 15.14 5 are against it. They are not ready to speak in group. But it doesn’t matter, because the majority 55. 57 % wants to speak in group. In this way, a violent movement occurred in the name of freedom and justice. No refugees are ready to tolerate injustice, for just 1 month even. There are 100 % disagreements on tolerating injustice. From 100 years to months they are not ready to do it. It means all Tibetan refugees waiting for expressing against injustice over them. And definitely it takes the violent form. It is logical even. There are 100 % Tibetan refugee who want Free Tibet. Again 100 % Tibetan refugee want continuation of exile government. There are 70.14 % Tibetan refugee who said they love self immolations as protest technique for Free Tibet dream. Such intention of Tibetan refugee indicate, in any cost Tibetan refugee needed Free Tibet. If it is not given, they are ready to be violent, such violent, world had seen it after 2012 in the form of self immolations. More than 200 refugees burned themselves for Free Tibet worldwide. It is dangerous state of spiral of violence since 1959 AD. Tibetan refugee demand the freedom on ‘China should stop torturing Tibetans in Tibet & let them protest non-violently’. There are 100 % Tibetans wants it. And further 85.15 % Tibetan refugee demand ‘Nepal Government shouldn’t control Free Tibet protest in Kathmandu’. They want Free Tibet movement without anyone’s interfere. The neutral share 14.86 % also indicate, all Tibetan refugees intended to run Free Tibet movement without restriction. At last, 71.86 % Tibetan refugee wants to participate in Free Tibet movement or protest with whole community. Another 16.57 % are interested to make small groups, various to do demonstration. And interested on single participation is 11.57 %. In this way on any form all Tibetan refugee are interested to do demonstration for Free Tibet. Perception Expression Pattern of Tibetan Refugee Tibetan refugee will to express the voices in Nepalese press but their voices were never taken by the media. Tibetan refugee available in Nepal is interested to express perception in press but they did not have had the chance to do so. They never got coverage, in other word. Again, Tibetan refugee in majority level said they never enjoyed injustice. A violent move happened time and again. Majority refugee available in Kathmandu is interested in activities of exile government. Exile government network available in Nepal engaged in protest, campaign and violence activities always. They involved in Free Tibet movement, which is against law in Nepal. Tibetan refugees want freedom movement in any cost in Kathmandu. It indicates, Tibetan refugee living in Nepal want violence in the name of freedom. Tibetan refugee available in Nepal, in majority, wants violence here in the name of freedom. Tibetan refugees have a fear of isolation, fear of isolation from the Nepalese community. In any cost Tibetan refugee want to stay in Kathmandu, speaking and raising voices living with community as a whole. There are no refugees ready to remain silent in press where majority Nepalese are in society. It indicates Tibetan in Kathmandu is against silence. In any cost this minority wants to speak. Dominating the perception wish of Tibetan refugee made them violent day by day. The main reason behind Tibetan aggression was the domination on perception by refugee themselves due to different reason. The main one was fear of isolation. Aryal 24 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 In any cost, Tibetan refugee available in Kathmandu want to speak. They want to run protest and fight for freedom here in any cost. They want violence. Some are interested to provide leadership even. Leaders of Tibetan community try to make organizational for violence in the name of freedom and protest. A violent movement occurs in the name of freedom and justice. All Tibetan refugees are waiting for expressing against injustice over them. And definitely it takes the violent form. It is logical even. Tibetan refugee needed Free Tibet. If it is not given, they are ready to be violent, such violent, world had seen it after 2012 in the form of self immolations. More than 200 refugees burned themselves for Free Tibet worldwide. It is dangerous state of spiral of violence since 1959 AD. In this way on any form all Tibetan refugee are interested to do demonstration for Free Tibet. CONCLUSION Due to fear of isolation Tibetan refugee in Nepal do not speak even in press; whether the condition is favorable or unfavorable to them. Even in full democracy they are being afraid to speak in press and express their opinion freely. Such behavior of Tibetan refugee creates/produces a mass silent of minority community Tibetan in Nepal. And further it pinches them within self-day by day. The struggle happens within for not expressing the thoughts, opinions and feelings as perception compels them in situation of mass anger after certain time frame; which releases as a anger after certain time, even though demonstrations , which may go violent some time. Such phenomena creates spiral of Violence in a long time frame which effects society, media and Tibetan community themselves on various aspects. Fear of isolation doesn’t lead towards spiral of silence but it leads toward spiral of violence. And the violence effects society, media and minority community on different aspects and sectors. So, spiral of violence is the output of fear of isolation. Fear of isolation of minority community force them to remain almost silent (even in existing press) and such behavior compels them to express their voices through series of protest after certain time frame (period), and it comes with spiral of violence form. It may go again in silence and the cycle continues. And in its replacement spiral of violence theory can be outlined. Model can be presented as following: GENERALIZATION AND FURTHER RESEARCH Fear of Isolation of minority community force them to remain almost silent (even in existing press) and such behavior compels them to express their voices through series protest after certain time frame(period), and it comes with spiral of violence form; which affects: media, society and the minority community themselves. This generalization can be applied on other different minorities worldwide, like: 1. Bokoharaam (Nigeria) 2. Taliban (Afghanistan) 3. Uiguer (China) 4. Red Indian (USA) 5. Hamas (Middle East) 6. Chechen (Russia) 7. 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Zaller, J.R. (1992). The nature and origins of mass opinion. Cambridge University Press. Zaller, J.R. (1999). Market competition and news quality. Paper presented at the annual meeting of the American Political Science Association, Atlanta GA. Zhu, J.H. (1992). Issue competition and attention distraction: A zero-sum theory of agenda- setting. Journalism Quarterly, 69, 825- 836. Aryal 35 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 MAJOR CONCERNS OF FEMALE ISSUES IN GLOBAL AND LOCAL CONTEXTS Siddhartha Dhungana* ABSTRACT This article makes an overview on the common trends in feminist scholarships which have been practiced as oppressed voices, marginalized existence or the narratives of resistance and struggles. In this course of feminist criticisms the researches focus upon the struggles of identity formation in terms of west values. So, this article authenticates critical discourse analysis to promulgate the voices from third world female narratives. It also evaluates the positions of third world female study with the reference of global discourses of feminism. It highlights postmodern feminisms to give strength to post-discourses so as to claim feminism as for methodological criticism in social sciences. It is the time to listen all the voices to generate different discursive realities in social area which could be justifies either, post modern feminism or eco feminism. This article looks forth for localized female voices to be researched and evaluated in academic arena not only for women empowerment but also for intellectual discourses. KEY WORDS: female identity, performative bodily acts, post modern feminisms, eco feminism and critical discourse analysis. *Corresponding Author Siddhartha Dhungana Research Scholar, IACER, Pokhara University Nepal. INTRODUCTION Female issues are just taken for granted as for the westernized conventional approach of feminism. There is no way to get ahead to the third world where theoretical grounding is not developed as such. In such condition it is a need for making an analysis on female issues with the reference of new perception and trend that we could see in global and local contexts both. Keith Green and Jill Lebihan have claimed that the post-discourses like post structuralism, post modernism etc have challenged “our understanding of knowledge of ourselves and of the world” (254). So, in this line of change in theoretical progress and possibilities of local grounding for female study, this research article highlights the female issues in terms of postmodern context and on the basis of critical discourse analysis. It will also focus Nepal centered female issues which could be examined on the light of local discourses and theoretical input. Female issue in postmodern context Postmodern context has blurred the definites and fixities of any theoretical prospects. It has opened wide the way of looking at other way round of theoretical perceptions. We cannot get ahead only with feminism in terms of female being oppressed or woman as a subordinated creature. As Keith Green and Jill Lebihan have pointed out that “the very ground that earlier feminisms have taken for granted – that is, that women are oppressed – has been challenged by new discourses and new ways of thinking” (254). In this light of understanding female issues have to be reread and revalued for locating them with their capabilities or the weakness in reference to embedded realities. Here the main argument is to centralize the value as female being with power sustenance. They possess the power to behave like male or to collude with the challenging force of perception and expression. There could not be any comparative version to put female to male as male remains stunned with the female talent and behaviour. Keith Green and Jill Lebihan explains the idea of Naomi Wolf in support of female discourse in postmodern context as “women are colluding in their own Dhungana 36 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 oppression by failing to realize how much power they have won or by denying themselves and other women their successes” (257). So, the discourse should be started to figureout the capabilities and success stories of female either as a challenge to patriarchy or as an essence for human world. There should not be the concept of “victim feminism” as Naomi Wolf has criticized about. It is “a tendency to see women as victimized at all times, powerless and frail, unable to defend themselves appropriately without intervention of a patriarchal state” (Keith Green and Jill Lebiahn, 257). Postmodern feminism gets ahead of such normalizing tendency of female value and existence. It tries to explore the possibilities of female positioning beyond the line of patriarchal conditioning. Since, conventional social system could not include female with their dignities as for women’s true identity rather it prefers to easy go with the system. In this case Judith Butler remarks that “Identity categories are never merely descriptive, but always normative, and as such, exclusionary” (quoted in Keith Green and Jill Lebihan, 255). The matter is not to include female in line of social system, but to identify them as a social system with their values and talents. It is a new trend of looking at gender value as females are not encompassing themselves within a universal category to represent all women in a definition. Female, as such, could not be a singular form as the women have their varied experiences and positions in social, cultural, economic and intellectual circumference. The point is that it is the time to get into the nook and corner of the world and bring forth the stories of female in reference to their valued identities. Astrid Henry has claimed that “the feminist theory being written and studied today is often not explicitly concerned with women and certainly not with Women, considered as a homogenous group with a shared experience of gender” (1718). So, the individualized stories could provide a framing for cultural and social study with the discourses of female experiences. Such vision could be remarked from the line of second wave feminism when African American feminist remarked the multiplicity of female experiences whether under female discriminating norms or racial discrimination. It brought a challenge to the normalizing values of feminism created in west. Astrid Henry remarks that The challenge made to white feminists’ singular focus on gender and to their use of middle-class white experience as the foundation of their feminist theory profoundly changed the direction of feminist writing in the 1980s and 1990s, as well as of the study of feminist theory in English and women’s studies courses. (1719) It clarifies the basics of postmodern feminism as the way to visualize the local discourses in the identification process. Since, it is not the west values to explore the female identity in non-west context or it is not the white female to define the identity of other colored female existence. Here the point is to explore female with her intermittent position in the socio-cultural proposition alongwith the multiplicity in identifying female existence as such. Female is a product of hybrid reality in her own grounding of social, cultural, economic and intellectual arena. It gives a new paradigm for female studies as Astrid Henry has admitted as “Feminist studies is by nature interdisciplinary, new ways of envisioning feminist theory require that we expand our notions of interdisciplinarity to imagine how feminist studies can intermingle with other fields of study that may or may not be grounded in analyses of gender” (1720). Now, feminism is not only basics for women’s studies merely, it interlinks different aspects of human world and truly portrays the human realities in existing society. It is a scholarly start point for study centers to appropriate the world. Such changes in female studies have given an epistemic value to female world. It always seeks beyond the fixities and tries to recapitulate new propositions and conditions. So, it is always essential to connect female centered analysis in every field of study. It is the demand of postmodern feminism. Postmodern feminism or the contemporary feminist thought has tried to see the multiple identities, narratives and appropriations for their existence. It is always a need to excavate a persuading assumption in such regard of pluralistic identities. Pauline Johnson has claimed in regard to postmodern essence and method as “a post-modern ethos which repudiates any hierarchisation of world-views and endorses a democratic pluralism as the only defensible value appears as the more attractive option” (100). It is an indispensible approach to regulate and identify feminist reality in localized contexts. So, the basic need is to identify the narratives, pains, sorrows, struggles etc. of a female to position her real capabilities rather than to manipulate their weaknesses. Pauline Johnson further elaborates the use of postmodern ethos in regard to the study of female art as “Post-modernism holds that the standardisation of any particular perspective Dhungana 37 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 or value is to be definitely avoided. It affirms a pluralism of values and outlooks which are considered reducible to a mere plurality of styles and genres” (112). The belief is that female values are pluralistic and approaches to analyse them also should be pluralistic in styles. So, in this case of female study we expect for the critical discourse analysis to get closer with the quintessential narratives within the texts and social reality. We expect to replicate a female image beyond the conventional framing so that female could be identified with the basics of the personalized narrative, struggles and expressions. It is totally experimental effort to bring forth theoretical resurgence in regard to female study under postmodern discourses. Pauline Johnson has presented his position as need for new study approach of female art by precisely stating that “a non-subordinated image of the feminine requires the development of new, experimental forms of representations” (116). New forms of representation are possibly figured out if the study reaches to individual stories, their connection to past theoretical or social impressions and the basic forms of identity resurgence. It is a need for epistemological considerations to evaluate the self position. Feminist study has been appropriated with reference to ecofeminism as well. In this case of female study we could refer nature a valued reference to female identity. Janis Birkeland has confirmed that such practice has started “to construct a framework that can unite both power relations and personal morality-namely, ecofeminism” (17). In this process self could be located properly alongside nature and its phenomenal realities. In the case of self value and epistemological assumptions we could look at the differences of female struggles. In this concern of epistemological evaluation we tend to analyze the daily based expressions, livings and social context. There are different concerning points to make use of epistemological stand point which generates the valued discourse. So, to discuss about the new trend of feminist epistemology we should point out that “Feminist epistemology insists that, at best, our knowledge of the truth is partial” (Elizabeth Ann Bartlett, 24). In this regard feminist tries to articulate that the male’s propositions in reference to female self is not a value discourse. The partiality of male’s assumption has kept female identity undermined. So, it is time for understanding a process of dialogue with a social location which explores the detailed reality of the truth value in relation to opposing assumption between male and female. When we talk about the dialogue for feminist study we need to quote the dialogical process as Patricia Hill Collins has presented it in reference to ‘Afrocentric culture and a context of domination.’ Elizabeth Ann Bartlett has highlighted Collins’ description of dialogical process as “each person or group speaks from their own standpoint, and significantly, recognizes that their knowledge is only partial. This realization makes each better able to consider the standpoint of the others. Everyone has a voice, and everyone must listen, and respond” (31). Such value of process of dialogue propagates the need for analyzing the dialogues. The dialogues, even though partially true, could posit the value of commonality or accepted reality. It means we could figureout the basis for truth analysis. There should not be any abstract version of analysis as it should be accounted with concrete expression and perception. Elizabeth Ann Bartlett has claimed that “feminists have criticized the tendency of abstract thought to overgeneralize and to define alternatives too simply” (33). It is to create a vague reality of female self. So, it is a need for locating a concrete experiences and expressions to identify self. It has to be considered as Bartlett has proposed as “Absolute truth is never attained; truth is always in the process of being defined and refined” (36). In search of truth value we need to get into closer to life where experiences as expressed with a concrete details. We cannot evaluate only with ideological perceptions but with details of discourses in real groundings. In course of analysis we generally concentrate upon narratives and its formation process. The meaning could be properly located when the analysis could base upon the technique of narratives. There are different formations of narratives in different social discourses. Elizabeth Jackson has insisted on narrative analysis for meaning generation as “meaning is of course created through form, so any examination of the expression of feminist concerns in literary texts has to include an analysis of narrative technique” (141). The analysis of narrative has added the feminist study with objective and concrete basis for identity study. There are the different aspects of narratives from west to third world feminisms. Elizabeth Jackson has quoted Rosalind Coward, who simple presented a discussion over the popular novels of 1970s in the west, has claimed that the narratives techniques of the novels as “the confession of sexual experience as one of Dhungana 38 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 the most characteristic features.” In the same line Jackson quotes Rita Felski who doesn’t find such sexual experiences as “self discovery” aspect in the narratives of women writings. Such different concepts clarify the diverse narratives assumptions in different writing modes. When we observe the narratives in certain cases of Indian novels we could locate a different trend of narrative as Jackson has explained it as, “In the Indian context, the female self-discovery narrative tends to centre around a married woman, usually a mother, re-assessing her life and her relationships” (146). Such values have to be judged in reference to the experiences quoted in the text or the narratives built in the localized ground and propositions. So, next part deals with the critical discourse analysis and its applicability for female study. It is need for contemporary female study as female identities are propounded with multiplicity of social, cultural, ideological and intellectual positions. Critical Discourse Analysis in female issues We have considered till the date the varied issues of female study in relation to subordinated identity, resistance, struggles, revolutionary projects, and body politics leading to radical feminism. Hence, we mostly identified the variation in terms of post-discourses too, as the truth is changing with time, perspective and different contextual premises. When we come to the third world female study we need to accept the fact as in an editorial of Feminist Review it has been presented the first issue of women study is “interconnectedness”. It is the link of boarders, people and cultures ranging from North Africa, China and west Asia etc. The editorial highlights that “there is much room for feminist scholarship on South Asia that looks at cross-border politics and trends within the region” (2). It complies that one set of theoretical perception could not lead the real localized issues of identity. In such case we have to bring forth the analytical approach in form of discourse. When we discuss about the discourse we need, as Foucault demands, “to pose a question of power”. He further acknowledges that, “Posing for discourse the question of power means basically to ask whom does discourse serve” (Truth and Power, 57)? So, discourse analysis is essential in propagation of female self and identity. We need to recapitulate the words and values produced in a text with a reference to a power generative mechanism or power invested propositions. Such concept becomes appropriate in the case of female study which always generates a debate over power mechanism in relation to patriarchy or subjugated positioning. Since, discourse refers to the “whole communicative event” and “is a human interaction through any means verbal or non-verbal” (Encarnacion Hidalgo Tenorio quotes Bloor and Bloor, 185). The interaction has to be interpreted with critical approaches. So, the new trend has developed in the line of discourse study, which is critical discourse analysis as for appropriating discourse. It comprises theory, practices and analysis in intellectual position about different expressions. There is a trend of accepting critical discourse analysis as a method rather than a perspective to look at a socio-cultural expression and perceptions. Teun A. van Dijk has clarified that critical discourse analysis should more preferably be termed as “critical discourse studies” which explores the discourse in terms of theory and its application. van Dijk is also not ready to accept it as a method. So, van Dijk claims that “CDS is not a method, but rather a critical perspective, position or attitude within the discipline of multidisciplinary Discourse Studies” (Critical Discourse Studies, 62). In this regard our concern of analysis as discourse could be more sophisticated as for generating female discourse in localized version. Since, critical discourse studies makes a concern over socio-political proposition as van Dijk confirms that “CDS scholars are socio-politically committed to social equality and justice” (63). It makes a way for us in the process of female studies which mainly focus upon the values of socio-political conditioning. We need to revise and restate the theoretical and perception level of discourse to identify female ‘self’ as a regulating force of social phenomena. So, van Dijk has explained about the use of critical discourse studies as for figuring out the process of resistance and struggles in socio-political context as it is explained that, “CDS scholars are typically interested in the way discourse (re)produces social domination, that is, the power abuse of one group over others, and how dominated groups may discursively resist such abuse” (63). Similarly, critical discourse analysis also concentrates upon socio-political content in different forms of expressions. The major task of critical discourse analysis is to locate and explicate social proposition within the mode of expressions. van Dijk clarifies about critical discourse analysis in the article ‘Discourse, Dhungana 39 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 context and cognition’ as, “I advocate a broad multidisciplinary approach to discourse, which integrates a detailed and explicit study of structures of text and talk with an analysis of their social and cognitive contexts as a basis for problem-oriented critical discourse analysis” (161). It supports the female study project by appropriating social and cognitive essence. We know female are always kept under emotional virtues rather than rational existence. So, the cognitive concern of female ‘self’ could be one of the assets to be established on the behalf of female through discourse analysis. Critical discourse analysis could be the best way to lead the female discourse analysis for female identity simulation. The term ‘critical’ itself could bring forth the application part of intellectual framing as critical thinking could be traced with its metal procedures. Alec Fisher quotes John Dewey to justify the active mental engagement in the use of critical thinking as he termed it ‘reflective thinking’ as “Active, persistent, and careful consideration of a belief or supposed form of knowledge in the light of the grounds which support it and further conclusion to which it tends” (2). So, it could incorporate the values of social and cognitive standpoints in discourse analysis. Terry Locke has also elaborated the term ‘critical’ with its aspects as “critique as revelation, critical practice as self reflexive and critical practice as socially transformative” (26). These three categories authenticate the critical study of any discourses. So, there is a need to make the revelation of the existing discourse with self reflexive positions and turning towards socially transformative propositions. He adds in his explanation that “I want to start with the work of Foucault, who located the ‘critical’ in the systematic, analytical endeavour to reveal the nature of systems of rules, principles and values as historically situated bases for critique” (27). It strengthens the application of critical discourse analysis in regard to the exploration of female discourses. The fact is that critical discourse analysis has to with ‘social cognitive’ propositions when we get a text for reference or analysis. Christopher Hart has presented the vision of van Dijk who proposes a model named “The Socio-Cognitive model”. This model comprises the social, textual and cognitive amalgamation in an analysis. Hart quotes van Dijk to clarify the model as “it is theoretically essential for micro level notions such as text and macro level notions such as social relations to be mediated by social cognition” (15). In this process of model in critical discourse analysis we tend to accommodate the socially representative memories as van Dijk has termed as ‘social memory’. In this process of Socio-Cognitive model, Hart claims that “Social cognitions are socially shared mental structures and representations” (16). It becomes representative to the social version. We could feel it as the cognition is individualized, but Hart confirms in reference to van Dijk that “Although embodied in the minds of individuals, social cognitions are social because they are shared and presupposed by group members” (16). So, the concern is that female study could be contested with critical discourse analysis. In regard to female study the role of discourse has been discussed differently in different time framing as discourse was controlled and evoked as a political tool to demoralize and defame female existence under patriarchal norms. The ‘normalization’ was the major concern of the different gender discourses which authenticated female roles throughout the patriarchal regimes. There are feminist voices against such normalization as the philosophers and discourse generating figure like Judith Butler stated that “The category of `sex’ is, from the start, normative” (as quoted in Chris Barker and Dariusz GalasinÂski, 49). She believed that it was the discourse of patriarchal propositions which normalized sex with identity representation as she claims on “Discourse, which is held to construct, define and produce objects of knowledge in an intelligible way, is not only the means by which we understand what material bodies are, but, in a sense, discourse brings material bodies into view” (as quoted in Chris Barker and Dariusz GalasinÂski, 49). So, the concern of discourse and female issues is indispensible for female study. The need of feminist critical discourse analysis has been discussed by Michelle L. Lazar who claims that “Feminist CDA as a political perspective on gender, concerned with demystifying the interrelationships of gender, power and ideology in discourse” (5). It shows that female perspective has to be appropriated through critical discourse analysis which calculates the female issues as socio-political agendas. Lazar, further describes in favour of feminist critical discourse analysis which has been important tool of analysis in social sciences and humanities studies as “It is necessary within CDA to establish a distinctly feminist politics of articulation, i.e. to theorize and analyse from a critical feminist perspective the particularly insidious and oppressive nature of gender as an omni-relevant category in most social practices” (3). The Dhungana 40 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 major concern is to emphasize the female issue with its supremacy not to dominate other discourses but to regulate a perspective in the field of intellectual debates. It is possible only through CDA as for critiquing the patriarchal mind set and transforming social reality in corporation of female significance and identification. The significant value of female discourse analysis is to redefine female position in the changing modes of different social contexts and female’s consciousness. Feminist theory has been modified with the analysis of female narratives. Sara Mills has clearly pointed out that “Recent feminist work has moved away from viewing women as simply an oppressed group, as victims of male domination, and has tried to formulate ways of analyzing power as it manifests itself and as it is resisted in the relations of everyday life” (78). The narratives of everyday life and dialogues of resistance have to be properly analyzed to contextualize the theoretical propositions of female study. Besides, we could appropriate the values of female struggle and intellectual positioning only through the proper analysis of female discourse. Sara Mills explains the discourse with the reference of Dorothy Smith who has conceptualize the basic fact of discourse as discontinuity due to different times and social contexts in the level of perception and expression. Sara Mills highlight’s Dorothy Smith’s vision who has shown that linking context of female discourse formation as : She stresses the fact that discourse structures are discontinuous; that is, hey change over time because of women’s resistance to them and because of changes in social structures. Also, since discourse is something that you do (rather than something to which you are subjected), engaging with discourses of femininity constitutes an interactional relation of power rather than an imposition of power. Femininity does not have a single meaning, but depends on a wide range of contextual features, such as perceived power relations, for its interpretation and effect. (88) It provides an impetus for exploration of discourses in different local socio-cultural framing. Female discourse analysis projects the possibility of redefining theories in reference to local assumptions, values and debates. The third world feminism has brought different approaches of female study and feminist approach of analyzing the world. So, the discussion continues with the reference of third world feminist assumptions to localized feminism in Nepal center. Social discourses and Female Issues in Nepal Stephen Morton has discussed about Gayatri Spivak as one of the leading theorists in different field of knowledge and presented her as “one of the most important contributions that Spivak has made to contemporary feminist thought is her consistent demand that feminism seriously consider the material histories and lives of ‘Third World’ women in its account of women’s struggles against oppression” (71). We should point out South Asian writings as ‘The Editorial Feminist Review’ has explained that the feature of writing on South Asia is that its perspective changes depending on location. For us situated in Bangladesh or India, anti-colonial struggles and post-colonial nation-making seem to be the point of departure. This trajectory, however, has very little resonance for feminists in Nepal. It shows the need of study in varied South Asian locations. Lucile Duberman and Koya Azumi have asserted that “Nepali women are among the most deprived groups on earth” (1014). They discuss that the female in under developed country like Nepal has second class life status under two basic theories. They explain the subjugated position of female life in terms of “consensus theory”. It shows that “both males and females learn, share, and obey the same norms because they are members of the same society. So that women, as well as men, define women as inferior” (1014). Similarly, the researchers describe the second class status of female in terms of “conflict” theory. It states that “social order is possible because power is unequally distributed. The powerful can realize their own will in a communal action even against the resistance of others who are participating in the action” (1014). So, these theoretical discussions have proved the secondary life status of women in Nepali society even after their legal security or resistance against patriarchal values. In this sense we need to accept Duberman and Azumi who have established the notion in regard to female position that “There is stability in Nepal because both sexes share the norm that women belong in the domestic role and men belong in the Dhungana 41 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 breadwinner role and because men have the power to enforce this norm even if women do not fully accept it” (1015). It enforces us to explore the other reality of female identity as for new way to define female struggle with their intellectual and social pragmatic values. CONCLUSION This research discussed over post modern context of female issues to generate a consciousness over epistemological framing of female study. It focused upon the need of discourse analysis as the female voices have different narratives in the part of different locales. Such narratives could add the different performative acts of female struggles and debates. It tries to blur the conceptual framing in regard to female domination and female marginalization so as to re-conceptualize the importance of female study in regard to critical study of social aspects. Feminism comes in center for every kind of study as it has got a methodological approach to analyze social, environmental and cultural artifacts. So, it is time to get into the specific locations of third world like Nepal to list out female narratives and voices for their social pragmatic existence. REFERENCES “Editorial: Negotiating New Terrains: South Asian Feminisms.” Feminist Review. No. 91, (2009): 1-8. Palgrave Macmillan Journals. http://www.jstor.org/stable/40663976. Accessed: 03/09/2014. Barker, Chris and Dariusz GalasinÂski. Cultural Studies and Discourse Analysis: A Dialogue on Language and Identity. New Delhi: Sage Publication, 2001. Bartlett, Elizabeth Ann. Rebellious Feminism: Camus Ethic for Rebellion and Feminist Thought.. New York: Palgrave Macmillan, 2004. Birkeland, Janis. “Ecofeminism: Linking Theory and Practice.” Ecofeminism: Women, Animals, Nature. Philadelphia: Temple University Press, 1993. Duberman, Lucile and Koya Azumi. “Sexism in Nepal.” Journal of Marriage and Family. Vol. 37, No. 4, (1975): 1013-1021. National Council of Family Relation. http://www.jstor.org/stable/350850. Accessed: 03/09/2014. Foucault, Michel. “Truth and Power.” Power/knowledge: Selected interviewsand other writings 1972-1977.New York: Pantheon Books, 1980. Green, Keith and Jill Lebihan. Critical Theory & Practice: A Course Book. India: Routledge, 1996. Hart, Christopher. Critical Discourse Analysis and Cognitive Science: New Perspectives on Immigration Discourse. Palgrave Macmillan: New York, 2010. Henry, Astrid. “Feminist Deaths and Feminism Today.” PMLA. Vol. 121, No. 5 (2006): 1717-1721. Modern Language Association. http://www.jstor.org/stable/25501652. Accessed: 18/08/2014. Aesthetics.” Socialism, Feminism and Philosophy. New York: Routledge, 1990. Lazar, Michelle M. Feminist Critical Discourse Analysis: Gender, Power and Ideology in Discourse. New York: Palgrave Macmillan, 2005. Mills, Sara. Discourse. New York: Routledge, 1997. Morton, Stephen. Gayatri Chakravorti Spivak. New York: Routledge, 2003. Tenorio, Encarnacion Hidalgo.Critical Discourse Analysis, An overview. <onlinelibrary.wiley.com/doi/10.1111 /j.1467-9841.2008...8.../abstract>. Accessed: 18/03/2014. van Dijk, Teun A. “Discourse, Context and Cognition.” Discourse Studies. Vol. 8, No. 1, (2006): 159-177. New Delhi: Sage Publication. www.discourses.org/.../Discourse%20context%20and%20cognition.pdf. Accessed: 18/07/2013. van Dijk, Teun A. Critical Discourse Studies: A Socio-cognitive Approach. <www.discourses.org/.../Critical%20discourse%20 studies.pdf >. Accessed: 18/07/2013. meeting of the American Political Science Association, Atlanta GA. Zhu, J.H. (1992). Issue competition and attention distraction: A zero-sum theory of agenda- setting. Journalism Quarterly, 69, 825-836. Dhungana 42 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 MOBILIZATION OF COMMUNITY BASED ORGANISATIONS: AN IDEAL MODEL OF RURAL DEVELOPMENT Bhaba Datta Sapkota* ABSTRACT Today there is growing recognition of the important role that community-based organizations (CBOs) can play in supporting poor people’s prosperity, aspirations and success. The use of community based organization has been seen by many as an alternative way of promoting development in poor rural communities in many parts of the world. Though community-based organizations are small, informal organizations, indications are that they provide various services towards the development of rural communities and can be used as channels to course development information. CBOs are, however, constrained from providing a more diverse range of services to their communities due to certain basic weaknesses. Community based organizations have served as an instrument for agricultural and rural transformation in-terms of contributing meaningfully to agricultural and rural growth. Obviously, government alone cannot provide all the requirements for agricultural and rural transformation in Nepal therefore, CBOs like the age grades, community development unions, the women's groups, the traditional and kinship institutions, co-operative societies are encouraged as supplements. This study attempt has been made to highlight the working principles of CBOs in the process of rural development. The study concludes that understanding each community’s social and cultural aspects supports rural development and community-based approach is important for rural development. Policy makers are always concerned with the approaches of rural development in developing countries like Nepal. They have a long tradition of debating about the role of state, market and local community-based institutions for the sustainable rural development through the balancing of the criteria of choice between economic efficiency, social equity, and environmental sustainability in the context of globalization. Recently, the community-based approach is getting more popular in light of rural development in developing society. KEY WORDS: Indigenous Knowledge, Empowerment, Sustainability, Social Equity, Principle, Participation, Parma, Rodi, Guthi *Corresponding Author Bhaba Datta Sapkota Lecturer, Department of Rural Development, Patan Multiple Campus, Patandhoka, Lalitpur Email: bdsapkota78@gmail.com Cell No: 9841-608022 INTRODUCTION Community based organizations (CBOs) are as old as community themselves. A community based organization is an organization that provides social services at the local level. It is a non-profit organization whose activities are based primarily on volunteer efforts. This means that CBOs depend heavily on voluntary contributions for labour, material and financial support. It is important in Nepal that we have a vibrant, well functioning civil society. CBOs are owned and managed by members. They are formal, legal entity or informal registered organizations maintaining separate books of accounts, systems & ways of working. They have group identity- membership. They should not be affiliated to any religious, political or separatist’s parties/ groups. Dhikur, Dharma Panchayat, Guthi, Rodi, Bheja, Kipat, Parma/Pareli, Aama Samuha, Youth club etc are the best cited of community based organization in our case. A community based organization, public or private nonprofit that is representative of a community or a significant segment of Sapkota 43 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 a community, and is engaged in meeting human, educational, environmental, or public safety community needs. The idea of a small group of users banding together as neighborhood families, productive activities, common property management or public works development is a well established tradition in Nepal. A community–based organization is one that is driven by community residents in all aspects of its existence. By that we mean:  The majority of the governing body and staff consists of local residents,  The main operating offices are in the community,  A priority issue areas are identified and defined by residents,  Solutions to address priority issues are developed with the residents, and  Program design, implementation, and evaluation components have residents intimately involved, in leadership positions. CBOs have an important role to play when it comes to strengthening democracy. Such organizations play an important and relevant role in providing services at the local level. They work in a variety of different fields, such as education, health, the rights of the disabled, gender issues, etc. Community based organizations are viewed as non for profit organizations that are involved at grass roots to empower the disadvantaged segments of the population. CBOs works through people-centered modes of development such as availability of micro-finance, community participation in development ensuring community health education and infrastructure improves over time. Nepalese scholars and development practitioners have enormous experience with many development paradigms, such as modernization, trickle-down, basic needs, decentralization, self-help, co-operatives, rural development, regional balance, women and development, income generating activities, structural adjustment, integrated rural development, self reliance, participatory development, community development, human development, civil society, economic governance and so on (Bhattachan, 1997). Today, we often talk about the philosophy of sustainable development, human development, social development etc. But the question that often hits our imagination is: Do these concepts really express freedom, justice and a sense of human security? Do these combine community well being and individual self-respect? Science and technology create so facilities to the human being survivable and Vs. Development depend upon the both intellectual boundaries related to a particular scientific paradigm and the ideological bent of the analyst (Ibid). The purpose of CBOs is to plan, implement, and monitor social and economic development programs and provide technical and financial help to the communities. CBOs positively affects the process of rural change i.e. increase in income, improvement in health, nutrition and literacy status of the populations. CBOs are welfare motive, organizations on a local and national level, facilitating community efforts for community development. A number of researchers have highlighted the significance of CBOs and the contribution these organizations make in national social and economic development in general and rural communities in particular. Policy makers are always concerned with the approaches of rural development in developing countries like Nepal. They have a long tradition of debating about the role of state, market and local community-based approaches for the sustainable rural development through the balancing of choice between economic efficiency, social equity, and environmental sustainability in the context of globalization. Recently, the community-based approach is getting more popular and government policies towards rural development focus more on it. OBJECTIVES OF THE STUDY General objective of this paper is to analyze the Pros and cons of community based organizations in the process of rural development. However, the specific objectives are listed as follows:  To assess the working principles of community based organizations in light of rural development mechanism.  To examine the pros and cons of community based organization in the developmental process. Sapkota 44 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 METHOD AND MATERIALS This paper is based on secondary sources of information for tracing out the major conceptual issues, principles and models that are adapted to enhance the living standard of rural people through the mobilization of community based organizations. The secondary data were collected through a review of related literatures such as books, journals, articles, websites, Act, regulation, research report as well as published and unpublished resources. However, this paper is mostly based on secondary data and has analyzed by using the content analysis method. RESULT AND DISCUSSION Review of Community Based Approach in Nepal The most serious drawback in conventional strategy for rural development in many developing countries, including Nepal has been the centralized decision making process in which, development decisions are taken centrally and imposed locally for only implementation without considering spatial, Geo- economic conditions and social-cultural values. The disenchantment of past strategy to rural development- planning process seeks full participation and initiation of local people- the beneficiaries. Such participation requires for accomplishing broad-based rural development and sustaining such participation requires some sorts of collective organizations that are accountable and responsive to their members, needs. It is now widely recognized that the access of physical, technical and financial resources is not a sufficient condition for rural development. The strength and weaknesses of organizational set-up as well as behavioral factor play a significant role in determining the nature and pace of the development process (Narayansuwami, 1991). Community organizations (sometimes known as community-based organizations) are civil society non-profits that operate within a single local community. They are essentially a subset of the wider group of nonprofits. Like other nonprofits they are often run on a voluntary basis and are self funded. Within community organizations there are many variations in terms of size and organizational structure. Some are formally incorporated, with a written constitution and a board of directors (also known as a committee), while others are much smaller and are more informal. The recent evolution of community organizations, especially in developing countries, has strengthened the view that these "bottom-up" organizations are more effective addressing local needs than larger charitable organizations. Human society has been changing continuously from the very beginning of human history. The changes have constructed a development which is a continuous process. Definition and understanding of development depends on the perception of people. People’s perception is also based on their orientation, experiences and expectations. The concept of rural development is a process of development and change to improve rural social life. It is a strategy designed to improve the socioeconomic conditions of the rural poor. As such, it involves extending the benefits of development to the poorest in the rural areas (e.g. small farmers, tenants, landless and other disadvantaged groups). It involves helping the poorest among those who seek a livelihood in the rural area to demand and control more of the benefits of rural development. During the beginning of development interventions in rural areas, the strategy mainly focuses either on market based as advocated by the World Bank (1975) or state- owned as generally advocated by central government. According to World Bank (1975), the goal of rural development cannot be achieved without available infrastructure development, commercialization of agriculture, proper utilization and mobilization of resources and social development through private sector participation. The process of modern development in Nepal started after 1950 when family-based political system called 'Rana Rule' ended, and the country entered into a democratic system through the influence of people’s movement and politics of the outside world. Reaching back to the 1950s, a model based on small farm development has been dominant. Allied to this, we find community development, intensive agricultural development, integrated rural development, livelihood approaches, and a variety of participatory paradigms, all scrambling for policy space (Kunwar). Process of modern development in Nepal has been started after 1950 when family based political system called 'Rana Rule' ended and country has entered into the democratic system by the influence of people’s movement and political influence of outer world. Different Sapkota 45 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 rural development programs have been conducted after 1951. Development planning was started in the country in 1955-56 to bring about systematic change in the underdeveloped socio-economic condition (Acharya). The Government of Nepal has tried to adopt several different rural development approaches for the development of rural areas after 1950s. The first rural development program in Nepal was the Tribhuvan Village Development Program, which mainly focused on the development of agriculture, road, drinking water, education and health through the effort of central government. Development programs in rural community were introduced by the initiation of Block Development Officer (Adhikari, 1982). Working Principles of Community Based Organizations A principle is a statement of fundamental truth. It describes the nature of things as they are what are basic or essential, what works and what doesn’t, what must be included and what can be neglected. Principles of community organization, in the sense in which the term is used here, are generalized guiding rules for sound practice. Principles are expressions of value judgments. The principles of community organization, which are being discussed here, are within the frame of reference and in harmony with the spirit and purpose of social work in a democratic society. In the literature of community organization we find various sets of principles. Dunham (1958) has presented a statement of 28 suggested principles of community organization. He grouped those under seven headings. i) Democracy and social welfare, ii) Community roots for community programmes, iii) Citizen understanding, support, and participation and professional service, iv) Cooperation, v) Social welfare programmes, vi) Adequacy, distribution, and organization of social welfare services, and vii) Prevention. This paper is trying to interpret some of the principles that are undertaken by CBOs in rural development mechanism, particularly in developing societies. Principle of community solidarity: It should seek to overcome disruptive influences, which threaten the well being of the community and the vitality of democratic institutions. In community based organization discrimination and segregation or exclusion should be avoided and integration and mutual acceptance should be promoted. Principle of Community Ownership: Communities thrive when they develop their own assets, but also when they "own" their problems and issues. When communities accept that it is "their" problem, then they are more likely to work together to develop a solution, and the solution will be better than the one provided solely by an external "expert". Principle of fact-finding and needs assessment: Proper fact-finding and assessment of the community needs is the pre- requisite for starting any program in the community. It is generally desirable for local community services to be indigenous, grass-roots developments rather than imported from outside. Whenever possible, then, community based organization should have its origin in a need felt by the community or by a substantial number of persons in the community. There should be vital community participation, and essential community control, of its development. Principle of identification, mobilization and utilization of local resources: The fullest possible use should be made of existing social welfare resources, before creating new resources or services. In the absence of resources the worker has to mobilize the resources from various sources such as community, government, non-government agencies, etc. While utilizing the indigenous resources it must be recognized that these resources may sometimes need extensive overhauling before they will meet certain needs. Apart from mobilizing physical resources, indigenous human resources should be put to optimum use. Principle of Participatory planning: Community based organization accept the need for participatory planning throughout the process of community development. Planning in community development is a continuous process as it follows the cycle of implementation and evaluation. The planning should be on the basis of ascertained facts, rather than an expression of guesswork, “hunches,” or mere trial and error methods. In order to foster greater participation it is necessary to analyse the impeding factors and take timely steps to remove them. Instead of forcing people to participate in all the issues, they should be encouraged to participate at a level, and about issues, in accordance with their capacities. Principle of Inclusiveness: There are many barriers to participation in society; poverty, disability, Sapkota 46 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 age, race and ethnicity are some other characteristics that often marginalize people. A healthy community embraces diversity and recognizes that all community members have a right to be heard and participate in processes that affect their lives. Pros of Community-Based Organizations Community based organizations are taken as a means rather than in the process of rural/ local development and performed well function as an integrated unit. In this sense it is a method or a means to enable people to live a happy and fully developed life. It refers to a method of intervention whereby a community consisting of individuals, groups or organizations is helped to engage in planned collective action in order to deal with their needs and problems. They have a firsthand knowledge of the problems they live with, and a personal stake in the success of their solutions. Small community-based organizations not only serve low-income communities-they are indigenous to them. Grassroots organizations provide not only authority and structure, but also the love that is necessary for an individual to undergo healing, growth, and development. An environment of care and mutual support is offered within a community of individuals who are trying to accomplish the same changes in their lives. They are typically available twenty-four hours a day. Community based organization was overlooked in development theories for a long time mainly because of the technocratic understanding of development. But this situation did not exist for a long time. Community based organization is an important mechanism for involving people in the rural development process. The most essential local resource with any development activities is the people themselves who, along with their mutual cooperation, transform shapeless materials into useful commodities using skills, intelligence and laboUr. People can influence the decisions through their joint efforts and common voice. Local indigenous organizations provide ownership to local people in development activities and ensures a fair share of benefits. Human settlements are found both in rural, as well as, urban areas, but rural development programs are designed to affect rural people. Commonly addressed issues are rural poverty, illiteracy, ill health, regional disparity, unequal power or the other. Rural development aims to improve the standard of living of rural people. Thus community development can be viewed as a strategy for rural development. Community based organizations are national heritage. Such organizations provide an inner view (insight) with respect to the conservation of local resources through micro level planning. Such organizations have been set up from the local culture and environment with the mutual co-operation among the mass people. Organizations which are developed since the ancient time and existing till now can be called traditional or community based organization such as Guthi, Bheja, Rodi, Parma etc. There is an in- depth relation between traditional organization and rural development. CBOs have immense understood the value and utility of local resources and developed their own policy, action plan, act, regulation and religious and cultural rituals in order to preserve such valuable resources and get betterment. Due to the impact of modernization, westernization and scientific innovation CBOs have became as a passive agent, especially after 1970s. However, CBOs are engine of rural development and real sources of social solidarity (Sapkota and Sapkota 2068). Cons of Community-Based Organizations Community organization often has a bottom-up or grassroots quality: people with relatively little power coming together at the local level to address issues that matter to them. For example, grassroots efforts may involve planning by members of a neighborhood association, protests by a tenants' organization, or self-help efforts of low-income families to build local housing. Community based organizations are mostly characterized by indigenous knowledge and practice. The increasing attention indigenous knowledge is receiving by academia and the development institutions have not yet led to a unanimous perception of the concept of indigenous knowledge. None of the definitions are essentially contradictory; they overlap in many aspects. In the emerging global practice of development, local organizations and their ideas, ability to build and mobilize knowledge etc. are equally essential for sustainable development. But, Sapkota 47 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 today, many indigenous knowledge systems are at risk of becoming extinct because of rapidly changing natural environments and fast pacing economic, political, and cultural changes on a global scale. Practices vanish, as they become inappropriate for new challenges or because they adapt too slowly. However, many practices disappear, only because of the intrusion of foreign technologies or development concepts that promise short-term gains or solutions to problems without being capable of sustaining them. The tragedy of the impending disappearance of indigenous knowledge is most obvious to those who have developed it and make a living through it. But the implication for others can be detrimental as well, when skills, technologies, artifacts, problem solving strategies and expertise are lost. CONCLUSION AND RECOMMENDATIONS Community Based Organizations in meeting the transformation needs of agriculture and the rural areas, the services of enlightenment local persons to stimulate the interest of the members in identifying problems should be employed. The use of indigenous knowledge and mobilization of CBOs has been seen by many as an alternative way of promoting development in poor rural communities in many parts of the world. Rural development is a multidimensional and comprehensive discipline. It requires various organizations for its success and sustainability. From the sociological perspective, various indigenous and community based organizations play the very significant role with reference to sustainable rural development. Resource identification, mobilization and establishment of income generating activities are the fruitful efforts of such organization in rural communities. Synergy approach is an effective strategy of rural development, without such integrated efforts rural development action would be demoralized. Hence, community based organizations should be developed as well. Sometimes explicitly and sometimes implicitly, community development has been a goal of people aiming to achieve a better life through collective effort. This process has occurred throughout history. It can be viewed from both rural and urban perspectives. In whatever field, community development is about improvements in the lives of people, wherever they may be. Cooperation and innovation are two aspects important for its success. It comes with different histories and background. Development guided by the community based organization is defined as the process whereby the majority of the people are enabled to participate, the fruits of development are distributed equitably and people can feel a qualitative improvement in their living standard. It is found that community based organizations are veritable agents of development in ensuring the agricultural and rural transformation of rural Nepal. The study recommended that there is need to develop a link between the state and community us so as to increase the managerial and professional capabilities of community based organizations. Western knowledge systems are part of the whole notion of modernity; indigenous knowledge is part of a residual, traditional and backward way of life, a view which may be reinforced by the concentration of work on indigenous knowledge of people in low- and middle-income countries. REFERENCES Adhikari, S.P.(1982). Integrated rural development in Nepal. Kathmandu: Sahayogi Press, Nepal. Bhattachan, K. and Mishra, C. (1997). Developmental practices in Nepal. Kathmandu: Central Department of Sociology and Anthropology, Tribhuvan University. Bongartz, H. and Dahal, D.R. (1996). Development studies: Self-half organizations. NGOs and Civil Society, NEFAS and FES. Briggs, J., Badri, M. and Mekki, A. M. (1999). Indigenous knowledges and vegetation use among bedouin in the eastern desert of Egypt. Applied Geography, 19, 87-103. Development dictionary: A guide to knowledge of power. Orient Longman. Katar, S. (1999). Rural development, principle, policies and management (2nd edition). New Delhi: Sage Publication. Santosh, K.B. (2000), Rural development in Nepal: An alternative strategy. Kathmandu: Udaya Books. Sapkota et al.( 2068), Rural resources, environment and management. Vidhyarthi Pustak Bhandar, Bhotahity. UNDP. (2001). Nepal human development report. UNDP Wolfgang Sachs (Ed.) (1992). Sapkota 48 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 EXCLUSION OF DALITS IN THE DEVELOPMENT PROCESS: A CASE STUDY OF RURAL ROAD CONSTRUCTION IN RANGKHANI VDC, BAGLUNG Sharada Chhetri1 ABSTRACT This article is the product of the study about social exclusion of Dalit in rural road project conducted in western development region of Nepal. The rural agricultural road was recently constructed through Rangkhani VDC, Baglung district. The project was based on the philosophy of people’s participation and user committee was responsible to execute the program and arrange the group mobilization. The aim of rural agricultural road project was to provide transportation facilities to the locals for easy access to market for their agricultural commodities. The larger goal of rural agricultural road is poverty reduction through social mobilization. This article reveals how rural road project addresses the issues of Dalit’s inclusion and group mobilization in construction along with the post construction phase of the project.In the context of development through construction, Dalits are further excluded. They are mainly excluded because of the caste based hierarchical division and also because of the long term patron – client relationship with the higher castes. According to the findings of the study Dalits are excluded in participation and representation. The development activities and different projects seem very beneficial in rhetoric but they can badly affect the rural poor as well. Local elites always remained the tool of exclusion while political parties are also found promoting this subordination. Instead of acting as an agent of inclusion, this study shows that Political parties remain the mechanism of exclusion against the Dalits. The group formation has only legitimized this process of exclusion of Dalits in the process of development and construction projects. KEY WORDS: Exclusion, Dalits, Development Process, Rural Road Construction *Corresponding Author Sharada Chhetri* Padma Kanya Multiple Campus, Kathmandu INTRODUCTION This article is the product of the study about social exclusion of Dalit in rural road project conducted in western development region of Nepal. The rural agricultural road was recently constructed through Rangkhani VDC, Baglung district. The project was based on the philosophy of people’s participation and user committee was responsible to execute the program and arrange the group mobilization. The aim of rural agricultural road project was to provide transportation facilities to the locals for easy access to market for their agricultural commodities. The larger goal of rural agricultural road is poverty reduction through social mobilization. This article reveals how rural road project addresses the issues of Dalit’s inclusion and group mobilization in construction along with the post construction phase of the project. The term social exclusion was first coined by the Frenchman R. Lenoir in his study Les Exclus in 1974 to describe persons who were administratively excluded from the state and who fell through the net of social protection, a crucial element of the European welfare state (Aasland and Haug, 2009:2) The issue of exclusion is contested terminology used in different context and situation. The term social exclusion, which originated in France in 1974, is linked to literature on the social division and 1. Acknowledgements: This article is a product of research work was carried out as partial fulfillment for obtaining the degree of MA in Anthropology from Tribhuvan University, Padma Kanya Campus, and Kathmandu. I would like to express my sincere gratitude to my supervisor Associate Professor Binod Pokharel. Chhetri 49 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 inequality in Europe of the 1950s and 1960s. Those discourses reflected the state of society and efforts and demands for ending inequality and emancipating the poor and disadvantaged sections of society who lacked adequate resources to attain acceptable standards of well being and the participation in the activities of society (Silver cited in Pfaff-Czarnecka, Stokke, & Manandhar, 2009). Silver has defined Social exclusion as: A multidimensional process of progressive social rupture, detaching groups and individuals from social relations and institutions and preventing them from full participation in the normal, normatively prescribed activities of the society in which they live” (cited in Pfaff- Czarnecka, Stokke, & Manandhar, 2009:1). European Foundation has described exclusion as “the process through which individuals or groups are wholly or partially excluded from full participation in the society in which they live” (cited in Kisan 2009: 51). The definition of social exclusion is contested in Nepal. For example, among the international agencies, DFID emphasizes disadvantages and states, “Social exclusion describes the experience of groups who are systematically disadvantaged because they are discriminated against on the basis of their caste, gender, ethnicity, race, religion, sexual orientation, age, disability, HIV status, migrant status or where they live.”(DFID, cited in Bhattachan, 2009:14) In Nepal, issue of inclusion and exclusion was not recognized officially before 2000 (Dahal 2009). However, the debate of inclusion in Nepal dates back to the first people’s movement of 1950s when people ousted the autocratic family rule of Ranas. However, it will be long before any discourses on inclusion bear fruits. Despite the change in political system, the power again went into the hands of a few state elites, effectively excluding the large masses. Exclusion of Dalit: Socio-economic Dimensions The word Dalit literally means a person emerged from a swamp. As Hindu religion has classified the castes into four groups as Brahmin, Kshetria, Vaishya and Shudra, the lower group in that hierarchy, Shudra has been termed as Dalit or untouchables. (Vishwakarma 2005:24). Kisan (2009) defines the term Dalits as oppressed and being used by the Dalits themselves to denote their protest: In Nepal their settlement spreads across all geographical regions; they have different political ideologies and are affiliated with political parties; they also have religious faiths and race, castes and sub- castes. The term Dalits has been used to refer to a common identity of a group of people, who are legally the former untouchables, but who in terms of existing social behaviors and practices are still untouchables. (pp. 47) All the definition focused on the Dalit situation and position on the hierarchical explanation of Hindu Varnasharam. So up to this time they are recognized as the lower caste of people who are historically excluded and marginalized from the all rights and resources. They are socially, economically and socially dominated and excluded by the caste structure and ruling system of Nepal. Not only this, they were legally recognized as untouchables. But after the promulgation of law……it is said that they should not be excluded on the basis of their caste. Human Development report shows that Dalits are in loest rank of all the indicators of development. They are the poorest of the country. They have high infant and child mortality rate and their average life expectancy is only 56 whereas other have 60. Mainly, the researcher draws conceptual framework from inclusion/exclusion discourses. Available body of literature suggests that representation in the decision making level, participation in the grass root level and representation of their interests in the implementation of the development projects as well as incentives to the vulnerable groups is the essence of inclusion in the development discourses. This is the study of exclusion of Dalits in the development process with an empirical case of a rural road project in Rangkhani VDC, Baglung. To investigate the problems in more specific and measurable Chhetri 50 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 ways, following research questions were formulated: How social inclusion/exclusion was experienced at the household and community level of Dalits in the study area? How Dalit and non-Dalit households engaged in the processes of project activities? How a project managed resources and delivered basic services in an inclusive and equitable manner? And what were the process and mechanism of exclusion in the study area? METHODOLOGY This study is based on both qualitative and quantitative data. All 30 households of the area were selected for the study using Census survey. The household heads (male/female) were interviewed. Household census survey was conducted to collect their socio- economic details. Case studies and key informant interviews were conducted to get information about project formulation and strengths and weaknesses of the project. The qualitative data like case studies and interviews are analyzed anthropologically. Table 1 presents the details of tools used for data collection. Census Survey 30 respondents (both Dalit males and females) Observation Non-participant, unstructured Case study 6 case studies of mostly affected and mostly advantaged households (Dalit male and female) Key Informant Head of Dalit/non-Dalit community, representative of local government, local Interview (KII) political leader and office bearer of user group. Table no. 1. Summary of tools used for data collection People’s Experiences of Inclusion/exclusion in Rural Road Project History of the road project According to District Statistics Office (2066. B. S.), total area of road connectivity in the district is 381 km. Of the total roads, 9 km is black-topped, 17 km is graveled and 355 km is seasonal motorable (Kachhai) road. The black topped road was constructed by the help of central government by using machine (Dozer). But, the two agricultural roads were constructed by utilizing human labour (local people) as well as migrant workers (many of the Bhutanese refugees worked in the construction through the contract with the contractor). These two roads were built in environment friendly model so everything was constructed through human labor. There is a long history of people’s participation in road construction. People used to be engaged whenever new roads were constructed or existing roads were expanded. Despite the poor condition of Baglung-Kushmi Sera road which operates only 8 months a year, the expansion of ‘agricultural roads’ from Kushmi Sera continues. From Kushmisera, a road to the west goes through small town of Rumta to Rangkhani, which is the study area. The road lacked national budget and was constructed through respective Village Development Committees’ contributions from their annual budget of one million that they get from the national government for the local development. VDCs including local peoples were eager to construct road in their villages because they felt that transportation was their first priority. Therefore, they did not ask compensation for loss of land and other properties due to road construction. Project Formulation Process According to guidelines of rural road project, a users’ group would be formed in the respective VDC. This group looked after the activities; arranged labor contribution and settled disputes which arose during the course of the construction. The users’ group was formed on the basis of common understanding of the local political leaders, socially well known people and local elites. According to field reports, Dalits were nowhere in the meeting and decision making process of selecting the staff for the users’ group. The meeting decided to choose the members for Users Group on 2066 Bhadra 1. According to the secretary of the users group, they tried to include representations from all sides including women, Dalits, Janajati and also from representatives of all the political parties but the number of capable representatives, according to him, were not found (P. Poudel, Personal Communication, January 25, 2010?). Field observation shows that political consensus is important than caste/ethnic issues in rural road construction. Chhetri 51 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 The local leaders have main role to inform people about the road construction. However, the users’ group didn’t inform Dalits for fear of resistance and also the work of construction was done by the help of Dozer. The users’ group was aware that the Dalits would resist because the construction was not according to the survey and most of the Dalits were losing their small piece of land. The road was also constructed through the Dalit settlement in the night time to avoid any such protests. People’s Perspectives towards road projects Only 5 respondents out of 30 and 2 key informant interviewees out of 6 have responded positively towards the construction of the road. They are as follows:  Easy for migration. As many people went to India and lately to gulf nations for employment, the road construction will reduce their travel hours. However, this also meant the expense of preciously earned pennies.  Easy access to the market and the district headquarter,  Easy to transport rice, dal, salt, oil (Rasan) etc. But this eventually meant larger dependence of the rural agrarian populace on the market.  Faster access to the healthcare facility during the time sickness, delivery and injuries, and  Possibility of business like selling green vegetables, agricultural instruments etc. and running grocery Dil B. and Ravilal B.K. say, ‘Road helps us at the time of sickness. If we have money we can get many benefits from the road. Baburam and Ravi B.K. say, ‘It is very good to have a road. We can do many things with the road. We can travel easily, bring rice etc. easily. We can be more entrepreneurs. We can even sell the green vegetables.’ However, for all Dalits, these benefits are conditional or ‘only if they had money...’ The road will further strain this extremely impoverished populace to earn more to pay for the transport. On the other hand, the construction has also challenged the seasonal occupation of porter for some of this community people. Peoples’ perceptions were varied regarding to new road project in their village. Some relatively well-off Dalits saw the positive side of road project. However, the poor and marginalized Dalits anticipated further marginalization due to landslide caused by road construction. The following case studies present peoples’ perspective on road project. Damage caused by the road Many damages are visible in the observation of the road. Environmental damages like destruction of forests, cultivable land and some houses are seen easily. By the help of household surveys and interviews with household head it is known that 15 households out of 30 were affected by road construction. Ten households have lost their almost or most of the land. Three households have lost their Ghaderi, roof of the house and got the road attached with the wall of the house. Three households have now become landless. Almost all of the Dalit households are having the fear of landslide and flood. The road also helps in easy migration. So the migration rate is getting higher which challenges their traditional occupation. Bhadra B., Dhan B., Kala and Ambika B.K. say, ‘’What to do with this road? This does not feed us. It makes no difference for us but only that we have fear of losing our houses. We wish our houses won’t be destroyed in the landslide. We have already lost our land. Now, we do not want to lose our houses.” Mankali B.K. says, ‘Our most of the property is destroyed by this road. We lost our Ghaderi. Where can we build a house now? We do not have anything now - no land to work and no house to live.’ Tara B.K. says, ‘ Our most of the dry land and a side roof of the house are destroyed by the road. So we had to repair it.’ Non – Dalits also lost their land while constructing road but they had more land than of Dalits so they are not affected as much as the Dalits. While asking their views towards the road they said Dalits lost more than them when they had less land. Hence to have less land than Non- Dalits living in a same area from ancestral can be consequence of exclusion of Dalits from long years. This shows that the Dalits’ livelihoods are badly challenged than of Non-Dalits in comparison, because of the construction of the road. Chhetri 52 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Challenge to the traditional occupation The construction of the road will support to run the vehicles there through which the finished goods (agricultural tools and utensils of iron and aluminum) from market will be imported in the villages. If people get them easily and in cheaper price they will buy them. If they do so without understanding the importance of a long years of Patron- client relation the traditional occupation of iron workshop will be disappearing and the relation of Bista and client will also be disappearing. Seventeen households of the community still depend on Patron-clients relation but 8 to 10 households whose head of the families and the young people have migrated out of the country they left the occupation then. Some of the people in the village were living with the help of porter job. They used to carry the luggage of the Lahure (persons who were migrated to other places/countries for earning). They did not have fixed rate but used to be paid as per the owner gave. Even very young children also used to go to Kushma and Baglung to carry goods for others at the time of Dashain and other occasion. 3 people are found to occasionally work as porters. After the arrival of vehicles, they will lose this occupation including many other traditional ones. Deviram and Man B. B.K. say, ‘ Who will buy our pots, and agricultural tools after the arrival of the vehicles? How can we live without running our iron workshops?’ The Dalits know that the road is affecting their traditional works and life styles but they could not resist constructing the road as their voices were unheard. Instead the road was constructed at night. Dalit Representation In this users group there are four members from Brahmin including a female member, 7 from Janajati with one female and only one Dalit male are represented where Dalits seem less representative and Chhetri has zero representation. But the Janajati (Magar) has a maximum number of representations. Analysis: Dalit inclusion or exclusion Going through the Users group and other aspects of participation and representation in decision making, the road project seems biased and exclusive towards the Dalit of the area. During the time of surveying or alignments of road, Dalit people were not informed about how much land would be lost by Dalit. According to the key informant and project staff Dalits are not able to work, they are not having higher education so they are not included in the working committee (Users group). Non Dalits are also affected by the project but they had a bit more land than of Dalits and showed pity over the condition of the Dalits. They said,’ Poor Dalits lost their house to settle and a small piece of land.’ The secretary of the users’ group said they tried to save Dalit settlement and properties but were unable because of the difficult terrain. He said, ‘We tried a lot to save their land and house but the Dozer could not move up and we thought the vehicles would also not be able to run there.’ (P. Poudel, Personal Communication, January 25,2010). However, Dalits won’t agree to it. They said according to the first survey, the road didn’t pass through their settlement. Later, the users’ group decided to construct the road through another settlement – Deurali which the users’ group hoped to make a business hub. For the benefit of others, Dalits were made scapegoats. Now Deurali is a bazzer with all business activities with new bus stop, shops and eateries while nearby Dalit settlement people struggle to recover the loss incurred from this ‘development project’. This is an example how Dalits are not only excluded in the policy making and implementation of the project but also further victimized for the benefit of local elites and riches. Inclusion in Terms of Participation Participation refers to the empowerment and active involvement of those experiencing poverty and social exclusion and the organizations that represent them in the design, implementation and monitoring of policies and program (UNDP 2006 cited in Hung and Aasland 2009:5). No Dalits from the study area is included in the user group though there is a Dalit member in the committee he is from next village. As the Chhetri 53 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 road was constructed by the help of Dozer the poor Dalits even could not get the chance for wage labor. According to chairperson of the committee, Tek B. Shirish the work of construction should be done faster so they could not do it through human labor. We can see many examples where locals are cheated because of the invention and import of the machines. Inclusion in Terms of Decision Making Dalits of the most affected area are nowhere in the decision making. Moreover there land is encroached by the construction without informing them. They said that the road through the settlement was constructed in the night time by fearing the resistance from Dalits. According to Deviram and Man B. B.K. said they are not in the user group even if they were, nobody would listen to them. Inclusion in Terms of Utilizing Natural Resources Baglung is a model and well known for community hydropower projects. There are many community forests as well. The study area is also lightened by the local hydropower. Dalits are the shareholders of the project. There is a community forest called Gamderi. Dalits can utilize the resources (firewood and fodder) from the forest. However, they are represented in the user group of neither hydropower nor community forest. They act only as silent consumers and do not have any roles in decision making. Despite the huge gap in income source, Dalits are also forced to pay for as much as others do. Representation in VDC and Ward Committee Only one member from Dalit community is selected in the VDC even though the Dalits have 3rd highest population. No Dalit is represented in the ward committee even they have 2nd highest population in the ward. The members of the committee, non- dalits say Dalits are not educated and socially unpopular so they can not work properly and effectively. Process and mechanisms of exclusion Political parties According to the secretary of the user group, Prakash Poudel, the committee is politically inclusive. He said, ‘We have tried a lot to include the members from all the political parties’ (P. Poudel, Personal Communication, January 25, 2010). This shows that political parties are not representative in terms of caste-ethnic representation. Magars and Brahmins are in the higher rank of local committees of the political parties which has been represented in the users’ group. This shows that political parties instead of ensuring the representation of all castes, take local committees as an excuse for exclusion of certain castes. They only focus on whether their party is represented, not who represents their party. Local Elites Baglung is mostly populated with Magars followed by (27.72%) Kami Dalits. Brahmin (22.14%) and Chhetri (19.29%) are the second and third largest castes in the district. However, this composition is not represented in the decision making and development process. Uneducated Dalits never get chance to be represented in any such development works. They are very few in the VDC and Ward committee. No Dalit has been elected to the post of ward chairperson, let alone VDC Deputy and/or chairperson. Only a few were elected as the ward committee members but even this is just for the head counting and to show that the working committee is representative. There is another mechanism silently working to prevent Dalit’s representation. Most Dalits work under Bista system which obviously ranks them below their Bistas (upper castes). This system to the one hand imposes the superiority of Bista castes and in the other hand, owing to the lack of knowledge and Chhetri 54 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 awareness, most Dalits think that they can’t work at par with the Bistas. This sense of inferiority has hampered their development and representation. There was an attempt to involve Dalits in the users’ group which failed as no Dalit showed willingness (P. Poudel, Personal Communication, January 25, 2010). User groups Contrary to the national situation where Magars are underrepresented, they dominate the local decision making and politics in the study. Out of 13 members in the users’ group, more than half (8) are Magars, 4 Brahmin and 1 Dalit who is not Kami. This shows that he has been represented in the users’ group only to balance the political equilibrium. Overall Debate of Inclusion/Exclusion and its Matches with the case of Rangkhani Though the inclusion/exclusion debates have become defining principle of policy making in the European countries since the mid 1970s, it was only after the success of people’s movement in 1990 that these debates became important constituents of academic debates in Nepal. These voices got louder and eventually heard by the policy makers after the success of another people’s movement of 2006. The issues of inclusion and exclusion of Dalits, women, Janajatis and other minorities have remained at the centre of the discussion in policy making as well as ongoing constitution making. The road construction project of the Rangkhani VDC of Baglung district seems exclusionary in the context of including the Dalits, who have the third highest population in the study area. Dalits of the study area found less aware on the matters of inclusion and exclusion. They feel inferior and unknown than the higher castes because of the long term patron-clients relations. Issue of inclusion is not considered in the planning, management and implementation of the development projects in the grass root level. The road project under investigation here is likely to incur more damages than benefits to the poor Dalits community. The construction has caused environmental, social and economic problems to the Dalits as it is constructed through the middle of the settlements of Dalits. Out of 30 households many have lost the little piece of land that they owned and two families have almost lost their houses. Traditional occupation (running iron workshop) of the Kamis of the study area is disappearing day by day because of the emigration of the local youths and the road project is only likely to speed up this process and the traditional occupation is in the verge of extinction. If the market expansion because of the road construction replaces the local products, more than 17 families in the study area will be jobless. This will further increase the dependence of the community and the whole surrounding settlements on machine- manufactured goods which will be transported from large cities. And rate of migration will also increase in the area. CONCLUSION Social exclusion is actually a complex and multilayered phenomenon demanding greater state responses in reducing vulnerabilities of the people at the operational level and enhancing their capacities to cope with the social challenges in practice. Thus greater efforts are needed to be made to reach the fruits of development to the target groups in alleviating their situation for the better as the Dalit community being untouchables face the systematic policies designed for their multiple exclusion (Kumar, 2009:205). The inclusion discourses are yet to bear fruits. Though stronger discourses are created in the national level, the situation is pathetic at the implementation level. Dalits who are under-privileged and marginalized for long are yet to get the fruits of the policy changes in the national level. A kind of good consciousness is needed which makes themselves aware of their inclusion in proportional manner in every affairs happen in the community. In the context of development through construction, Dalits are further excluded. They are mainly excluded because of the caste based hierarchical division and also because of the long term patron – client relationship with the higher castes. According to the findings of the study Dalits are excluded in participation Chhetri 55 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 and representation. The development activities and different projects seem very beneficial in rhetoric but they can badly affect the rural poor as well. Local elites always remained the tool of exclusion while political parties are also found promoting this subordination. Instead of acting as an agent of inclusion, this study shows that Political parties remain the mechanism of exclusion against the Dalits. The group formation has only legitimized this process of exclusion of Dalits in the process of development and construction projects. REFERENCES Aasland, A. and Marit, H. (2009). A review of the academic and policy debate on “social exclusion” in Europe and its relevance to Nepal. Contributions to Nepalese studies, 36 Special Issue. Bhattachan, K. B. (2009). Discourses on social exclusion and inclusion in Nepal: Old wine in a new Bottle. In identity and society: Social inclusion and exclusion in Nepal. Kathmandu: Mandala Book Point Dahal, D. R. (2009). Social exclusion and group mobilization: A case study of Yadavs and Tarai dalit in Dhanusa. Contributions of Nepalese studies, 36 Special Issue. District Development Committee. (2064v.s.). Brief introduction of Baglung district-2064. Baglung, District Development Committee Office. District Bureau of Statistics. (2062v.s.). Jilla bastugat bibaran, Baglung [District profile, Baglung]. Baglung- Bureau of statistics, district office. Kisan, Y. (2009). A study of dalits’ inclusion in Nepali state governance. In identity and society: Social inclusion and exclusion in Nepal. Kathmandu: Mandala Books Point. Kumar, D. (2009). Encountering marginality: Social exclusion of hill dalits in Surkhet District. Contributions to Nepalese studies, 36 Special Issue. Stokke, P. C. & Manandhar, M. D. eds., (2009). Identity and society: Social inclusion and exclusion in Nepal. Kathmandu: Mandala Book Point and Social Inclusion Research Fund. Vishwakarma, H. (2005). Dalits of Nepal: Their movement now and then. Dalits of Nepal: Issues and challenges. Lalitpur: FEDO. Chhetri 56 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 FRUIT AND VEGETABLE SELLER WOMEN Prapanna Maskey* ABSTRACT The proportion of fruit and vegetable seller women is high in comparison to men despite shop ownership are men. Fruit and vegetable seller women are compel to shoulder the double burden of both private and public sphere for their livelihood. However women are managing this task without hesitation. Women utilize their earning to pay rent, in health and education of their children. Only nominal percent of women are able to save money in financial institution. KEY WORDS: Fruit, Vegetable, Women. *Corresponding Author Prapanna Maskey Lecturer: NIMS College INTRODUCTION Involving in both public and private sector is the new field for the women. Even crossing the social barriers are difficult for them. However women are involving themselves as fruit and vegetable selling sector involved in this business. Traditionally, rural women were involved in private sphere but economic necessity compelled them to seek employment outside the home. There is no doubt about benefit of vegetable farming. The Kantipur writes Putala Yogi is able to generate nearly two hundred thousand Nepali Rupees involving in vegetable farming. Not only Yogi but also more than 50 households are involved in commercial vegetable farming. Source: The Kantipur Newspaper, 26 Feb 2012 Karobar Daily mentioned about remarkable change in lifestyle of people in Baglung through vegetable farming and selling. Galkot Higher Secondary School practically educated student of class 10 regarding vegetable farming as GAJA youth club is providing training and economic support. Right now around 40 student started professional vegetable farming and earning nine to ten thousand Rupees monthly. Even vegetable farming monitoring committee is formed to award best vegetable worker. According to the parents provision of award is attracting their children in vegetable farming and parents said their children are encouraging them towards vegetable farming. Source: Karobar Daily: August 5, 2011 Fruits and vegetables seller women contribute in fruit and vegetable selling sector. Fruit and vegetable are the basic food of livelihood. Everyone consume fruits and vegetables in daily basic. Fruits and vegetables are sources of various vitamins and minerals. Fruits and vegetables contribute in the overall health of living being. People can suffer from various diseases without adequate fruit and vegetables. It’s hard to argue with the health benefits of a diet rich in vegetables and fruits: Lower blood pressure; reduced risk of heart disease, stroke, and probably some cancers; lower risk of eye and digestive problems; and a mellowing effect on blood sugar that can help keep appetite in check. We cannot imagine access of fruits and vegetables without vegetable seller. Vegetable sellers contribute indirectly and indirectly providing fruits and vegetables to the Nepali people. Majority of women throughout the world experience the life of second class citizen merely being women. The patriarchal mentality is the major contributing factors leading women in this position. Despite contributing in both public and private sphere work of women is rarely recognized by family, state and country. Majority of Nepali women are involved in selling Fruits and Vegetables. However neither their contributions nor their problems are recognized by the state, public and private sector. Health of individual is determined by food intake. Basically, vitamins and minerals enable human beings to fight with diseases. Fruits and vegetables are sources of vitamins and minerals. Fruits and vegetables sellers are providing vitamins and minerals to the people indirectly. However involvement in selling fruits and vegetables is not an easy task. It requires patience to wait customer, physical strength to carry fruit and vegetable from one Maskey 57 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 place to another and networking skills to buy vegetables and fruits from whole sellers otherwise person face difficulties while involving in selling fruits and vegetables. Majority of fruits and vegetables sellers faces with tension during peak hour. They are compelled to carry tons and tons of fruits and vegetables themselves though this task is not easier one. Majority of them carry fruit and vegetables in Nepali Bamboo Basket Doko hanging them in head where as some of them uses potters for this task. Some of the vegetable seller women are overweight due to lack of mobility. It is not easy task only people who experience in carrying them understand the difficult. Vegetable selling for them is easier than to move them from one place to another. In the country like Nepal moving fruits and vegetables is challenging task.. Even while moving fruit and vegetables from one place to another there is possibility of damage. Fruit and vegetable can be damage while moving here and there in bamboo basket doko. In the context of Nepal, women face difficulties due to poor loading system and transport. Fruit and vegetable seller women selling fruit and vegetable in the foot area often compel to move here and there after the arrival of traffic police or officer. Vegetable seller women are compelled to experience psychological, socio-economic, health problems while working in market. THEORITICAL ORIENTATION Functionalism Situation fruit and Vegetable is analyzed adopting functionalist perspective. Functionalists perceive the imperative role of fruit and vegetable producers and sellers. Kantipur writes training enables people to involve in vegetable farming. Due to training not only people from Sanischarya are involved in vegetable farming but also prior migrants from Sanischarya are returning back to their home town to involve in vegetable farming. At first people from Sanischarya attended the training provided by Sahara Nepal through the support of Asian Development Bank then started vegetable farming. Migrants belonging to Sanischarya are returning back to Nepal to do commercial vegetable farming as it is offering better return. Among them Giri Raj Uprety said that they are earning similar income in Nepal as in Foreign country after involving in vegetable farming. Dalit trainees said they used to involve in Jute Mills before involving in commercial farming. They opined that off seasonal vegetable farming offers more income that seasonal vegetable farming. Source: The Kantipur Newspaper 20 November 2011 Fruit and vegetable selling market provides employment opportunities to the people. Market enables producers to sell their produced items easily. However existence of broker reduces the profit margin of the producer. The Kantipur highlights about the role of vegetable broker. According to the Kantipur Daily, price of fruits and vegetables in Biratnagar District is determined by the broker. Owing to this reason farmer rarely acquire suitable value of their product. Chief District Officer of Morang, Suresh Adhikari opined that the selling price of the agricultural product is determined by seller rather than governmental officer. Source: The Kantipur Newspaper, 9 December 2012 Existence of market enables buyers to buy goods easily. Buyers, sellers, whole sellers and retailers are mutually interdependent with each other being associated in the market. Entity of market such as customers, sellers, whole sellers and retailers contribute in the overall functioning of the market. Sometimes all the sellers allocate same price for same good to maintain integrity. Conflict Theory We can also analyze this research through conflict perspective. Limeeting of the American Political Science Association, Atlanta GA. Zhu, J.H. (1992). Issue competition and attention distraction: A zero-sum theory of agenda- setting. Journalism Quarterly, 69, 825-836. Lnking with conflict theory we can say that conflict exist in Fruit and Vegetable Market while bargaining with customer as customer want to reduce maximum cost of fruit and vegetable and sellers unwillingly reduce cost. Prolong bargaining process can invite conflict. Even conflict can be escalated when regular customer of one seller is attracted by another seller. Even fruit and vegetable sellers selling in the periphery Maskey 58 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 of fruit and vegetable specifically in footpath are compelled play hide and see game with traffic police officer and officer of Kathmandu Metropolitan city and youth club as well. They sometimes seize all the fruits and vegetables and sometimes throw them away in the name of rule of traffic, metropolitan city and club. Plight of Fruit and Vegetable Seller Women In this research majority of adult women are the respondents. However researcher found girl of 13 years of age and old women above 70 years of age. Overwhelming majority of the women belong to age group in between 31 to 48 years of age. This shows the involvement of majority of middle aged adult in fruit and vegetable selling sector. Majority of the women fruit and vegetable seller are from outside the Kathmandu Valley. They are compelled to migrate in Kathmandu due to both Push Factor and Pull Factor. Majority of them are staying in nuclear family as they separated lived in urban area. Concept of decentralization is used in Nepal. However, wide ranges of disparity exist in between urban and rural area. Thus people belonging to rural area are compelled to migrate into urban area. Majority of them 25% are the migrant from neighboring district Sindupalchowk. The next majority of them 20% are from Ramechap district. The table 3 shows rest of the women fruit and vegetable sellers are the migrants of places and districts such as Okhaldhunga, Saralahi, Jhapa, Naikap, Pharping, Dolakha, Kavrepalanchok, Thankot and Gorkha. Majority of women are involvement as fruit and vegetable seller due to compulsion. They are compelled to involve in informal area as they can start business in less capital, it requires less criteria such as education, family relatives to start business. Majority of Nepali people are involved in informal sector due to lack of job in formal sector. Table 3 shows reasons behind involvement in fruit and vegetable selling activities. According to table 3 Majority of women (60%) are involved in selling fruit and vegetable due to lack of employment opportunities. Only (35%) of women are involved in this sector being profit oriented and only nominal woman that is (5%) are involved in this sector due to their personal skill and talent. Fruit and vegetable seller women sell fruit and vegetable predicting benefit. However their prediction can some time is true and some time is false. They earn more money even selling fruit and vegetable during unexpected situations such as strike, Nepal blockade and so forth. They sell seasonal, both seasonal and off seasonal fruit and vegetable but do not sell only off seasonal fruit and vegetable. 75% of seller sells only seasonal fruit and vegetable. They opined that majority of customer prefer seasonal fruit and vegetable instead of off seasonal. Among them only 25% seller sells both seasonal and off seasonal fruit and vegetable. However none of the seller sells only off seasonal fruit and vegetable. Fruit and Vegetable selling business is not so easy business as fruit and vegetable decay, destroy and damage easily. Majority of fruit and vegetable seller became astonish when researcher asked about profit as profit margin is not so high in fruit and vegetable selling business. However later on they provided profit details. Majority of women (40%) acquire Rs. 200 as a profit. Likewise 20% women acquire Rs. 1000 and similarly 20% of women acquire Rs.100 and 5% of women acquire Rs. 50 and 15% women acquire no profit at all. Majority of women are compelling to work from dawn to dusk. Some of the fruit and vegetable seller even work after dusk. However they can enjoy some leisure time in day time. According to table 6 majority of women (30%) works for 8 hours and second majority of women (40%) works for 11 or 14 hours and even 10% contributes 19 hours of time in the fruit and vegetable selling task. There is no one in the worlds that are not suffered from certain problems. Women fruit and vegetable seller also are compelled to suffer. However some of them opined that they have no problem at all. Majority of them (30%) of them are suffering from unseen problem that is mental problem. As per 40% of them they complained about health problem and administrative problem and only 5% of them complained about family based problem. Fruit and vegetable seller women sell fruit and vegetable in 12 months. However fruit and vegetable Maskey 59 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 are sold more or less in some season. According to 50% respondents’ fruits and vegetables are sold more during winter season and 30% said fruits and vegetables are sold more during spring season. Only 5% said fruits and vegetables are more sold during summer season. As per 15% of them more fruit and vegetables are sold in festive seasons such as Dasain and Tihar, Christmas, Id, Buddha Jayanti and so forth According to Fruit and Vegetable seller women best fresh fruit and vegetable are available during morning. They opined morning is the best time to buy fruit and vegetable but people are unknown about this fact. According to them majority of people returning back from the office are the customer. According to Table 9, majority of 80% of fruit and vegetable are sold in the evening and only 20% of fruit and vegetable are sold in the morning and none of them regarded day as the best time. People smoke cigarette without any hesitation despite knowing about harm of cigarette smoking. Smoking cigarette not only harm smoker but also people staying in nearby. According to smoker it is better to smoke cigarette than to smell pollution. Women fruit and vegetable seller opined cigarette prevent their hunger and cigarette is the friend while being lonely. Some of the fruit and vegetable seller women are past smoker. According to table 10 still 6% people regularly smoke cigarette where as 7% are past smoker and 7% never ever smoke cigarette. Money is power according to the respondent. They opined that they are able to generate money working in market. As per them family member used to overlook them when they have no earning capacity and right now their power is increased earning money working in fruit and vegetable market. While conducting research, researcher found only handful of people who have house in the kathmandu valley and rest of all do not have house. Thus they are compelled to stay in rent. Majority of women that is 35% utilize their income in paying rent and 35% utilize their income in regular expenditure. 20% of them utilize income in entire household expenditure. They utilize very few amounts in medication and cloth consumption. Young fruit and vegetable seller prefer to buy cloth out of their earnings. Saving money is quite impossible in the urban area but only few people are able to save money. According to table 12, 65% fruit and vegetable seller women are able to save money and they save money in cooperative. However 35% of women are not able to save as their all income at all. They are compelled to spend whatever they earn. Nepal is a patriarchal country due to this reason only few women are free as per their wishes. Fruit and vegetable seller women are able to use their personal earning. However fruit and vegetable seller women have freedom to use their money earned by hardship and struggle. Majority of women 55% of women can freely use their earning. However 45% of women are unable to use their money earned by themselves. Land ownership empowers people. According to table 14, majority of women i.e. 65% of women has land ownership. However 35% women won’t have land ownership. After seeing benefit of selling fruit and vegetable sellers are quite interested to cultivate. However time and circumstances do not allow them to do so. However they cultivate grains such as barley which requires very less care. They even ask other family members to look after their fruit and vegetable plant. Only 40% of them are able to cultivate fruit and vegetable where as still 60% of them are not able to cultivate fruit and vegetable. Majority of fruit and vegetable seller enjoy freedom even in their homeland. They are free to use land. Around 65% of them are free to utilize the land while 35% of the sellers are not free to utilize their land. Women involving in fruit and vegetable selling business enjoy freedom. Majority of fruit and vegetable seller that is 55% are free to invest their earnings while 45% of the sellers are not free to invest their earnings. Drinking water and sanitation facilities are the basic needs of the human beings. Drinking water and sanitation facilities should be easily accessible. However in the Kalimati Fruit and Vegetable market both drinking water and sanitation facilities are not easily accessible. All of the sellers opined that they should pay Rs 5. Per bottle of drinking water and Rs. 3 while going toilet. Majority of family of fruit and vegetable seller women are involved in vegetable and fruit selling Maskey 60 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 business that is 55%. Second majority of family of fruit and vegetable seller women are involved in daily wages that is 20%. Among them 10% are involved in administrative task. Among them 5% are jobless, 5% are involved in tailoring job, 5% are involved in agriculture task. Fruit and vegetable seller women spare most of the year in fruit and vegetable selling sector. However some of them started business only before six month. Among them 10% already completed 25 years, 5% completed 17 years, 10% completed 17 and 14 years, 20% of them completed 10 years, 10% them completed 7 years, 10% completed 6 years, 25% completed 5 years, 10% completed 3 years, 5% started fruit and vegetable selling business only since six months. CONCLUSION Fruit and vegetable seller women involve in fruit and vegetable selling business for their livelihood. However selling fruit and vegetable is not an easy task. Lot of dedication, patient and commitment are the requirement to involve in this sector. Inefficiency of male counterpart to work in this sector provided platform for women to enter in this field. Ownership in fruit and vegetable sector is not granted easily but persistence hard work is required to survive in this field. BIBLIOGRAPHY The Kantipur Newspaper, 26 Feb 2012 The Kantipur Newspaper, 9 December 2012 The Kantipur Newspaper 20 November 2011 The Kantipur Newspaper 23 October 2011 Maskey 61 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 HUMAN RESOURCE DEVELOPMENT PRACTICE IN NEPAL TELECOM Shantosh Paudel* ABSTRACT Today’s modern management regards human resource as the precious asset of an organization. How this important asset is treated and developed in Nepal Telecom is main concern of this study. The study reveals that there is a lack of systematic approach towards human resource development. Nepal Telecom has a personnel manager to look after human affairs and allocate budget in its annual programme for human resource development. This is a manifestation of low priority assigned to human resource in organizations. However it is a good indication that Nepal Telecom has started to provide training to their employee though it lacks clear policy framework. KEYWORDS: Human Resource, Human Resource Management, Human Resource Development, Training Corresponding Author Mr. Shantosh Paudel Head of the Department of HRM and Marketing Department Republica College, Kumaripati, Lalitpur Lecturer of Human Resource Management, Organizational Behavioural and Marketing NIMS College, Kanibahal, Lalitpur Phone:+977-9841364986 E-mail:shantosh120@gmail.com INTRODUCTION The management of quality and productivity is a real challenge for today’s organization. These challenges, to a greater extent, can be well managed through the continuous development of human resources. Human Resource Development (HRD) is important programme to ensure that the organization has an instutionalised way of developing, utilizing committing human resources in order to meet organizational challenges currently and in future. Perception and Concept about Human Resource Development Human resources are the most significant and the only active factor of production. All the other factors of the production are inactive and are dependent for their utilization on the human resources. For the development of an organization the pre-requisite is to develop the human resources. Human resource development will involve upgrading the skills, extending the knowledge and competencies of human resources. The concept of human resource development is comparatively of recent origin, although, the development of human beings is one form or the other has been in existence even since the beginning of civilization. In the later part of 20th century, before human resource development emerged as a planned and systematic function, training was thonly method used to develop the human resources. But Human Resource Development is an integrated and interdisciplinary approach to the development of human resource in the organization. For generation, importance of human resource was overlooked in business organization. Technological advancement, information explosion, changing mix and personal values of the workforce and increasing and increasing domestic as well as global competition have created enormous pressure on organizations to change not only what they do but how they do it as well.Cosequently, the human resource management has gained increasing importance in overall management of the organization regardless of Paudel 62 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 their size and nature, whether they are profit or non-profit making, public or private. Now human resource management occupied a central position in organizational management. But still the development aspect of human resource has not received as much attention as it deserves. HRD in an organization is a planned effort to facilitate employee’s learning of job-related behavior, skills, knowledge and attitude in order to improve employee performance. It is a continuous process basically designed to enhance employee’s performance and satisfaction there by improving organizational efficiency and effectiveness. In the present context of competitive and dynamic business environment, the role of human resource in overall management of organization has become increasingly important than ever before. The main aim of HRD is to bring about an all round development of the people in the organization. So that they can contribute their best to the organization, society and nation. HRD is a system and process involving organized series of learning activities designed to produce behavioral change in human beings in such a way that they acquire desired level of competence for present or future role. In simple words HRD plays the role of match maker. It maintains the organizational need for the human resources with the individual needs for career growth and development. Highlighting the importance of people in organization Khera (1999) opined that today when most business houses are obsessed with Total Quality Management (TQM) in order to stay ahead of competition, very few organizations realize that their most precious assets are their employees. It is Total Quality People (TQP) that holds the key to a successful enterprise. Khera further states: Both the American Society of Training and Development and Motorola have found that for every dollar invested by the corporation in human resource development, they received a thirty-dollar return on their investment. Training people did not cost the company much but not training them cost twenty-nine dollars. Globalization and deregulation of national economies have put forward many challenges and opportunities for the business across the world. To tap opportunities and to cope with challenges efficiently, skilled and competent human force has been considered as one of the most important factors. This is because all other things concerned with management of organization are same, the only different is people. Business organizations across the world, therefore, regardless of their size and nature, have been streamlining their efforts and resources to develop skilled and competent work force providing them continuous coaching, training and other career development oppertunities.They are trying to make their work force better and different from others. More specifically, they are empowering their work force for high performance and better results. Developing and strengthening of human capital is therefore, essential to ensure the long-term success in today’s dynamic business environment. Nepalese business organizations are no longer untouched and uninfluenced from global trend of increasing competition, rapid change in technology and demand for competent and skilled work force. Consequently, they are experiencing a stiff domestic as well as external competition with rising demand for trained and skilled manpower. Analyzing the Nepalese context, Agrwal (1999) observes that human resource development has remained an area of least priority in Nepalese organizations. Training is not regarded as an investment in human resources. If there is a budget cut, training becomes the first victim. Likewise, Adhikari (1992) opined that training for the workers tend to be the area of the least consideration. Some of the factory managers viewed training is not necessary on the shop-floor-level, because they learn by doing. Most of the workers are self-trained. In some organizations there are provisions for on-the-job training, but it is irregular. In fact, the process of indoctrination is very poor in manufacturing industries in Nepal. In the above context, what practices Nepalese organizations have been pursuing to develop their human capital to keep them ready to work in changing environment and work standard is a subject of interest for investigation. An attempt, therefore, has been made here to study the human resource development practice in Nepal Telecom with a dew focus on identifying development opportunities provided for Paudel 63 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 employees, measuring investment on them, and examining consequences of providing such opportunities in Nepal Telecom. THE STUDY METHOD The study is mainly focused on organizational activities of Nepal Telecom related to human resource development. Data collection is based on both primary and secondary source. The primary data are collected thorough observation and interview with the personnel in HRM Department and HR planning Department of Nepal Telecom. And secondary data are collected from Annual program 2070/2071, Telecom Training Centre. THEORETICAL FRAMEWORK Human resource management theories suggest that there is a close relation between availability of development opportunities in an organization and performance of the people working with it. Development has to do with the increase of skill, through training, that is necessary for proper job performance (Flippo 1984). Development consists of training to increase skill and knowledge to do a particular job, and education that is concerned with increasing general knowledge, understanding. And background. There are two broad groups of individuals to be trained- operatives and managers. DeCENZO and Robbins (1996) opine that employee training has become increasingly important as job have become more sophisticated and influenced by technical changes. They classified the formal employee training methods into on-the-job and off-the-job training. Concerning the management development training, they further state: Management development is more future oriented and concerned with education, than is employee training, or assisting a person to become a better performer. By education, we mean that management development activities attempt to instill sound reasoning process-to interpret knowledge-rather than teaching a specific set of motor skills. Development therefore focuses more on employee’s personnel growth. On-the-job management technique includes coaching, understudy assignment, job rotation, and committee assignment, and off-the-job management development technique includes sensitivity training, transactional analysis, lecture course, simulation exercise (DeCENZO and Robbins 1996) Bernardin and Russel (1993) opine that over the years, training has become increasingly popular as HR tool for improving employee and managerial performance in organization. It has been estimated that majority of organizations provide some type of formal training and spend millions of dollar doing so. They further write: While top managers recognize the value of training to help their firms gain a competitive edge, so too do employees. Employees understand that opportunities for training enable them to grow and advance their careers. Companies are offering a variety of training programs to meet their organizational need. Referring to future challenges of organization, Bernardin and Russe (1993) made an observation that increased competition, rapid change in technology, the growing diversity of workforce and occupational obsolescence are among the most important challenges for the next decade. Training is the most important responses to these challenges. In addition to training; employee empowerment is equally important for better performance and better results. McDermott (ASM Group 1994) defines: The term empowerment means ‘to enable’. Empowering others means creating a work environment in which people feel confident, secure, and fully capable of working and contributing at their full potential. It means removing obstacles and treating people in such a way that they feel valued and respected. When people feel empowered, they are organized, motivated, and committed to both the organization and the person doing empowering. Low productivity, old production techniques, low effort at HRD, poor quality, weak managerial Paudel 64 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 competency, increasing pressure of trade union, weak information system are internal challenges to the Nepalese business organization. Of these, low productivity, old production techniques, and low effort at HRD are the critical one. Taxation system, and irregular supply of water and electricity, increasing domestic, international competition, high inflation, lack of adequate financing, increasing environmental regulation and lack of skilled manpower are the external challenges that would pose threats to business organization in future (Baniya 2004). It is the evident from the above discussion that providing development opportunities to the employees and empowering them in the organization are the vital aspects of human resource management as they improve not only individual and organizational performance but also keep the organization ready to cope with emerging challenges. DISCUSSION HRD is a planned and systematic approach to the development of people.HRD provides a comprehensive frame work for the overall development of the people in the organization. It develops the capabilities of each individual in relation to his present and expected future roles. Nepal Telecom (NTC) has been practicing human resource development since 2033B.S. Nepal Telecom at its initial period of establishment is used to provide training for personnel to make them capable and competent. At that time, training was only the tool for the HRD in Nepal Telecom. At the initial period of Nepal Telecom training was given only on technical field like out side technician, power technician, switching supervisors etc. Training is conducted mostly by its own trainer and if necessary trainers are hired from out sourcing. Both on-the-job and off-the-job training are offered to the employees. Organization purchases new systems to improve and extend the service from foreign companies. To operate purchased system companies provide training to the personnel of Nepal Telecom this also enhance HRD. After some time Nepal Telecom has used other tools for the HRD like counseling and monitoring, motivation, and development of team work. Due to Globalization, changing skill requirements, changes in technology, and to have competitive advantage Nepal Telecom has started training for administration skill like marketing management, customer service, conflict management, human resource management etc. which helps the organization to compete in the competitive environment. In Nepal Telecom provides study leave for interested permanent personnel in order to increase their skill and knowledge. There is no scholarship provision for further study to the permanent personnel. HRM department, HRP department and HRD department at the central office of Nepal Telecom enhance the activities related to the development of human resources. In NTC each employee’s job performance is evaluated in three levels. At first, performance is evaluated by respective office head, then by regional director and finally by managing director of NTC. Consequences of HRD Practice in Nepal Telecom With the objective of the identifying impact on organization of providing human resource development opportunities, the personnel in HRM department were asked to report the same. They reported both positive and negative consequences that are as follows: Positive Consequences Negative consequences - Increased productivity -Demand for promotion -Increased motivation towards job - Demonstrate over confidence in work -Enhance loyalty towards organization -Increase tendency to leave - Improved performance -Enhance image of the organization - Job satisfaction Paudel 65 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Possibilities of effective HRD in Nepal Telecom: Training, building motivation among the employees of the organization, development of team work, creating effective HRD environment, Quality circle, quality of working life are the instrument of HRD. Nepal Telecom has been conducting training programs for their employees since many years ago to make them competent and succeed to motivate them toward their own job.NTC is rich for qualified and skilled people so there is a possibility of developing effective team and quality circle which eventually increase the organizational performance. NTC is economically strong company so it can easily create HRD environment for the employee and increase quality of working life. CONCLUSION In Nepal Telecom, training is one of the important development opportunity provided for employees to develop their knowledge, skills, and abilities. Both on-the-job and of-the-job training are made available to the employees. Mostly NTC has offered off-the-job training to the employees by lecture method, conference method and programmed instruction method of 1-20 days. It has also offered on-the-job training through job rotation, coaching and job instruction training methods. The average number of trainees in NTC per year is 2775. Performance of the employee is evaluated by head person of office, regional director and managing director of NTC.This is mainly used for promotion purpose. RECOMMENDATIONS After studying HRD practice in Nepal Telecom, following recommendations are made. Nepal Telecom should be focused on HRD tools such as motivation, team work, effective HRD environment, quality circle, quality of working life for better results in the organization. Top management should give emphasis on team management to achieve the organizational goal by effective team work. Result of performance evaluation should be published. This helps the employees to identify their mistakes, weaknesses and strengths; due to this they can develop them selves for better performance. REFERENCES Adhikari, D. R. (1992). Human resource management for public enterprise: A model for designing jobs in Nepalese factories. Badan – Badan: Nomos veriangsgesellschaft Adhikari, D.R. (2011). Human resource management. Kathmandu: Buddha Publication. Agrawal G.R. (2001). Dynamics of human resource management. Katmandu: M.K. Publishers. Agrawal, G.R. (1999). Organization and management in Nepal. Kathmandu : M.K. Publisher and Distributor. Armstrong, M. (1990). A hand book of human resource management. New Delhi: Aditya Books. Asian Source Media Group. (1994). Management essential, vol.3.n.p. : The ASM Group. Baniya, L.B. (2004). Human resource development practice in Nepalese business organization: A case study of manufacturing enterprises Pokhara. The Journal of Nepalese Business Studies,Vol. 1. Bernardin, H.J. and Russel, J.E.A. (1993). Human resource management : An experiential approach. Singapore: Mc Graw- Hill, lnc Decenzo, D.A. and S.P. Robbins. (1996). Personnel/human resource management. 3rd ed. New Delhi : Prentice – Hall of India Pvt. Ltd. Flipo, E.B. (1984). Personnel management. 6th ed. Singapore: Mc Graw – Hill Lnc. Gupta, K. S. and Joshi, R. (2007). Human resource management and organizational behavior. New Delhi: Kalyani Publishers. Khera, S. (1999). Just How important is it? Business Agel, 1:36. Mathis, R. L. and Jackson, J. H. (2004). Human resource management. New York: West Publishing Company. Rao, T.V. et. al. (1998). Recent experience in HRD. New Delhi: Oxford and IBH. Sharma, B. (1998). Perspective on HRD measures for effective governance. IJPA: July – September. Paudel 66 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 PROSPECTS OF RECREATIONAL TOURISM IN NEPAL: A STUDY OF RAJARANI VDC-6, DHANKUTA DISTRICT Bhupal Singh Niraula* Rudra Prasad Bhattarai* ABSTRACT Now tourism is becoming an industry in the world. It is helping to build a strong national economy of different countries by providing job opportunity and earning foreign currency. In the context of Nepal, it is also the major sector of national economy and it is the potential land for tourism development. The study was accomplished to analyze the inflow of tourist arrival at Rajarani. Rajarani is a one of the popular recreational tourist spots of Dhankuta district. Mainly the study was based on primary data, but some essential information’s were taken from different secondary sources also. This attraction has carried more potentialities of recreational tourism in the study area as well as national tourism development. KEY WORDS: Tourism, recreational tourism, prospects, development. *Corresponding Authors Bhupal Singh Niraula Lecturer, Social activist, freelancer, researcher, as well as founder-principal of Namaste Academy. Email: bhupalni@yahoo.com Cell No: 9841-523117 Rudra Prasad Bhattarai Lecturer: Trichandra Multiple Campus, NIMS College and Kantipur City College; associated with a visiting faculties in other colleges; freelancer, researcher, author of several books on Rural Development, Economy, Tourism, Natural Resources and Society. Email: jhapme@gmail.com Cell No: 98511-54097 INTRODUCTION Today’s world is characterized by dynamic forcing society towards unreported changes to coincide with human aspiration, explanations, and development. No matter, there has been disrupted, but change affecting the policy, economy, society and culture and the moral life of the people from the last hundreds of years. It is probably as old as the history of mankind. Tourism is now the world’s largest growing industry in this 21st century. While talking about touring around the world, we can’t neglect Nepal from this growing industry. Against this background of expanding world tourism there must be seen with regard to the country of our focus (Khanal, 2009). Nepal is a land for all season and in all regions for tourism, it is suitable for many types of tourism. Having much diversity like topographical, climatic, and faunal diversity, it stood one of the best tourist destinations in the world. Though it is a landlocked and a geographically small country, it has too much potentiality for the tourism. So many types of tourists visit to Nepal. The history of tourism in Nepal does not go long before as the modern tourism such terms are Desaton, Thirthaton and Paryaton. Now a day, it is growing the smokeless industry and it gives more profit to the people by economic and other sector. Nepal has written its small compass sign mainly due to its tourism attraction, scenic beauties including various sites full of architectural master peace and pilgrimage places in the background of natural panorama. Nepal has a more favorable position as it possess exciting fascination owing to the vastness to the natural attraction, the high standard of cultural achievements, and pleasant, the coolness of the climate Niraula & Bhattarai 67 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 and uniqueness of its flora and fauna. It featured attraction, ranging from magnificent alpine scenery to the colossal Himalayan panorama. It is truly a bewitching land of contrast consisting of rugged mountain ranges, green valleys with various pilgrimage sites cool and fertile flat land, tropical forests and the pristine glory of perpetual snows. Nepal in reality is not only geographical mosaic, but also a human mosaic. It has a population of 20 million and is divided into 61 ethnic groups speaking in languages and dialects due to different indigenous nationalities have their own mother tongue, folk culture, beliefs and practices, festivals, life cycle rituals and traditional healing practices (Bhattachan, 2000). Nepal is one of the least developed countries in the world. According to the living standard survey (NLSS, 2003-04) there is an unequal distribution of poverty in the dimension of cast/ethnicity, regional and occupational level. Among those under the poverty line, 67.0% are engaged in Agra- based employment and 11 % are agricultural laborers (Economic survey, 2009). So, despite a lot of scarcity and shortages, Nepal has tourism opportunities to satisfy everyone. It is a paradise with its varied landscape, multiethnic composition, and cultural heritage, varieties of flora and fauna and being the birth places of Lord Buddha. Nepal attracts those who are interested in its rich cultures and tradition. So Rajarani is also popular beings its great recreational and cultural aspect. The prospect of recreational tourism is the greatest in the case of Nepal with the places like Pokhara, Illam, Katmandu, Mustang etc. Rajarani is one of the VDC of Dhankuta District. Eastern part of Dhankuta district is called Chaubise which is demarcated by river Tamor, a easternmost tributary of river Saptakoshi. Rajarani is one of the famous places of Chaubise area having a long history. Limbus are the main inhabitants of this place. It is located in the south east of Dhankuta district in the lap of Mahabharat range. It is in the way to eastern ward from Bhedetar which is 18 miles away from the district headquarter. There is Basantatar VDC in the east, Danda Bazaar in the west, Mauna Budhuk in the west and Singha Devi and Pati Gaun VDC of Morang district in the south. Rajarani is the famous hill station of the eastern hill located in Raja Rani VDC ward No 6 in Dhankuta district. It is 19 Kilometer north from Vedetar (Charlie Peak, a hill station) and 35 KM away from Dharan. Rajarani has another link road that eastern roads join Mudhebas, Budhabare via Comutar etc, northern road join Budhuk, Carol Tenupa via Mouwa VDC, of Panchthar district. It is a good destination, especially for recreational tourists for both domestic as well as international tourists. But it is out of the eyes of the tourism stakeholders and tourists also. It has many potentialities to attract the tourists, but there is no studies regarding the condition and the problems/prospects of particular tourism spots. That is why, their present study attempts to cover the present conditions and the potentialities of Rajarani for tourism development. So this research is founded to answer the following questions. 1. What is the condition of recreational tourism in Rajarani? 2. What is the current situation of tourist inflow in Rajarani? 3. What kind of program can be conducted to attract the tourists to the study area? METHODOLOGY This study was conducted under the descriptive and analytical research design. The overall objective of this study is to describe the “Prospects of Recreational Tourism in Nepal: A Study of Rajarani, VDC- 6 Dhankuta District.” To fulfill the objective primary data had been collected by questionnaire from three categories of respondents. The first category of respondents was the tourists. This category had been used to collect information to support the analysis and to find out the real needs and to understand their perception towards a recreational tourism in Rajarani. 20 tourists were selected for the interview by applying random sampling method. The second category of respondents included tourism entrepreneurs like hoteliers. Altogether 20 hotels were selected among 50 hotels who are involved in the hotel business. The sample size was 40% of the universe. And both simple random and judgmental techniques had been applied to the sampling procedure. The third category of respondents was local people. Altogether 25 % or 30 households where the sample size among 120 households. Simple random and purposive were used to collect information. Niraula & Bhattarai 68 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 DISCUSSION Tourism is basically pleasure or recreational travel. People like to spend their personal disposable income in leisure activities. But the reasons for their travel may be varied and may not be always clear or easily identifiable. It may be said that the main motive of traveling may be elsewhere and to escape, however temporarily, the routine, constraints and stresses of everyday life. Here the tourists have absolute freedom to select the destination. They can decide themselves where and when to travel and how to use their income and leisure time. Professor Gray has mentioned two main and distinct motivations that create desire in people to travels. They are Wonderlust and Sunlust. Wanderlust describes the desire to exchange the known for the unknown, to leave things familiar and to go and see different places, people, and culture or relics of the past in places famous for their historical monuments and associations, or for their current fashion and contributions to society. The strong force to travel in this category is curiosities. Sunlust denotes that kind of travel, which is made to different country than one’s own country to enjoy more facilities. Specially, in this travel, sports activities are included. Mountaineering, rafting, trekking, skiing, etc. are also included in this travel. Sunlust lovers generally prefer adventurous activities. (Bhattarai, 2009). Development of Tourism in Nepal Tourism development and its importance as a social and economic force had not then received the impetus as it receives today. First five year plan (1956-1961) was formed which enclosed provision for tourism for the first time in the history of Nepal. This can be taken into account as the dawn of tourism development in Nepal. As a consequence of swift accomplishment in this sector, the tourist development Board set up by His majesty Government in November, 1957 in accordance with the relevant provision of the development act of 1956. But the Board alone didn’t seem to fulfill the requirements needed to man and manage the tourism industry to its fullest. This contributed to the creation of the department of tourism is 1961 within the ministry of public works, transports and communication. It was in 1967 that the department of tourism was transferred of a wing of the ministry of commerce and industry. Tourisms regarded as a peripheral activity. The allotment made for this sector in the first plan was poor in terms of total outlays. Tourism was left behind as an unseemingly segment whose importance was not being rightly valued (Satyal, 1998). Recreational Tourism It is often said, sea and sex promoted by a beautiful color picture that make you want to be “there” on the skin slopes, the palm-fringed beaches, the championship golf course, or sunning in deck chair that attracts tourists who want to relax or commune with native destination activities mostly confined to the sports, curative spas or sunbathing. They might have good food and convivial entertainments. Nepal is traditionally a tourist country. Nepal possesses a depository of places of widely historic interest. It is an ancient country with a rich cultural heritage .An independent sovereign state, united by King Prithivi Narayan the great. The great Nepal lies in the lap of the mighty Himalayas. She is rich in varied landscapes, lakes, waterfalls, green valleys and terraces. The entire northern border is lined with its very peaks of the Himalayas the most fascination of which is Sagarmatha or Mount Everest the highest peak in the world. The culture of Nepal is made up to the blending of the two great Hindu and Buddhist religions. Traditional folk songs culture and colorful festivals are preserved all over the country (Satyal, 1988). Nepal has immense potential for tourism development. The unique socio-cultural treasures Nepal has been unparalleled to similar tourism attraction in the world. Nepal as the birth place of Lord Buddha, the country of Mt. Everest, the country of friendly people and unique Geo-morphology with complex biodiversity is constituted with a very strong base for tourism developers. The socio-cultural development of various castes and ethnic groups seems to have evolved as a result of interaction between the people and Niraula & Bhattarai 69 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 the nature. Various nature friendly and people friendly tradition and behaviour of Nepalese people crucially help compose the basic socio-cultural features the country (Pokhrel 2008). Nepal possesses numerous natural and man-made destinations of tourist attractions, which are yet to be popularized in the international market. In the absence of a comprehensive tourism management plan, the tourism products and services are less explored, isolated and even fragmented in Nepal. The conceptual approach of Community Based Ecotourism Management in Nepal is to support conservation and diversity of the livelihood opportunities of local communities. Participatory approach is the strategic direction for the formulation of Ecotourism Management for Sustainable Development in the country. (Tuladhar, 2008). Recreational Tourism in Rajarani VDC Nepal is a country predominantly full of rural area. Most of the people of this country to settle in the village. The main occupation of this country is agriculture, animal rearing, foreign employment, and small entrepreneurship. Among five development regions, the eastern development region lies in the easternmost part of the country and it’s headquarter is Dhankuta. Rajarani is one of the VDC within Rajarani. Eastern part of Dhankuta district is called Chaubise which is demarcated by river Tamor, a easternmost tributary of river Saptakoshi. Rajarani is one of the famous places of Chaubise area having a long history. Limbus are the main inhabitants of this place. It is located in the south east of Dhankuta district in the lap of Mahabharat range. It is in the way to eastern ward from Bhedetar which is 18 miles away from the district headquarter. There is Basantatar VDC in the east, Danda Bazaar in the west, Mauna Budhuk in the west and Singha Devi and Pati Gaun VDC of Morang district in the south. Its altitude is 1600m from the sea level. Available Facilities in Rajarani The development of tourism depends upon the infrastructure facilities of destination place. These facilities determine the geographical location of any country. It includes the various aspects such as transportation (road, air, rope, and water), communication, electricity, and drinking water as so on. Beside these facilities; hotels, resort, complex, suitable environment, culture and tradition are also influencing factor for tourism development. Among the various recreational places Rajarani is one of the important places of Nepal. Thousands of tourists are visiting Nepal for a long time. The infrastructure facilities are not developed properly, but comparatively those facilities are improving than the previous year. Available infrastructure facilities having in Rajarani are transportation, road, security, communication, water supply, accommodation, etc. For the development of accommodation facility Rajarani is left behind. Here sufficient accommodation facilities are not available. Rajarani lacks in proper accommodation. There is one public toilet and rest house. There are some hotels and guest houses, but poor facilities and not well equipped. Prospects of tourism development in Rajarani Rani Prospect of tourism development in any area is influenced by different geographical, social, culture, religious elements of that place. Some tourism spots have multiple features. These features determine the tourist flow of that place. In the context of Rajarani, it is one of tourism spots of Dhankuta district. Some components about prospects of tourism development are better climate and environment, scenic attraction, religious faith, cheap tourism place, typical Limbu culture, etc. So, Rajarani is a historically famous place of Limbu people. One can observe the typical Limbu culture exhibited by the by the rural folks. Hospitable characteristics of Limbu are widely known and which is praiseworthy. During feast and festivals such as Dashain, Tihar, Dhan Nach, Dhol Nach. Chandi Purnima, Undhauli, Ubhauli, marriage period enhances extra attraction in Rajarani. In addition, Rani Tal is a historical lake in Rajarani. It was not in existence for two or three centuries, but at present, it is reconstructed. Boating and fishing activities are available for the tourist. Niraula & Bhattarai 70 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 CONCLUSION Recreational tourism has changed the livelihood of the local people in the study area. Mainly domestic tourists came to visit Rajarani so there is the dominant role of domestic tourists. Recreational and entertainment is the main attraction of Rajarani so most of the tourists visited for recreational purpose. Similarly sightseeing, worshiping, and climate change is the other attraction of Rajarani. Everything has a positive and negative aspect. In the case of Rajarani there are also some problems. But other means of potentiality show that Rajarani has great potential to attract tourist. It is the suitable place for the researcher, for study and for sightseeing too. So Rajarani has great future prospects in the field of tourism development, especially of recreational tourism in the context of Nepal. That’s why it will not be limited in a single field only. RECOMMENDATION Attempts have been made to improve since the last decade majority of the tourists is satisfied with some facilities. However, despite its significance, Rajarani is not reaching its potential and this can be attributed to several reasons. General lack of tourism development and planning including recommendation: o Rajarani has no Tourism Master Plan for its activities. Therefore, it is strongly recommended to prepare the Tourism Master Plan. ‘’ Mawarak (Rani Tal) Tourism Development Co-operative Society Limited’’ can come forward to take this initiative in co-operation with local and central government. o It has also a very weak coordination with stakeholders and government, I/NGOs. They are to develop strong linkage and coordination with concern organization. o There is also an absence of tourism product because of which there are difficulties in branding. Rajarani needs to capitalize on its uniqueness, which at this time is not available. o The tourism management and development committee of Rajarani should manage community run tele-center and co-operative bank. o A marketing and selling agency having a strong sense of Corporate Social Responsibility is highly needed so as to market the product and mobilize and motivate the entire community to collaborate with it for cashing on the tourism potentials and strength of the village. o NTB is required to conduct an action based research. o More quality hotels, resorts, lodges, and restaurants need to be built o To promote Rajarani development of package tourism programmes and for all season circuit route forms Rajarani to other tourism site like Budhabare, Sammewa, Danda Bazaar, Trivani and Saure Danda which is very near to Rajarani, should be liked. o One of the main attractions of Rajarani is Rani Tal but it is not properly conserved and protected. 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DDC Profile Dhankuta (2007) District Development Committee, Dhankuta WWW. 4hoteliers.com Niraula & Bhattarai 72 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 lxdfn kf/Lsf af}4 w/f]x/x?M Ps cWoogM df]xgs'df/ tfdfª * ;f/ o; n]vdf ljz]if ul/ pkNnf] d':tfªsf s]lx dxTjk"0f{ af}4 u'Dafx?, b/af/, u'kmf / cGo :yfgx?sf] af/]df pNn]v ul/Psf] 5 . o; af/]dfg]kfnL efiffdf clt sd dfq k':tsx? k|sfzgdf 5g\ eg] c+u|]hLdf eg] s]lx k':tsx? kfOG5g\ . ljz]if ul/ lxdfn kf/Lsf] b]z eg]/ lrlgg] d':tfªsf] af/]df ofqf ul/ :ynut cWoogsf ;fy ofqf j0f{gsf] ?kdf ToxfF /x]sf ;Dkbfx?sf] cj:yfsf] af/]df of] n]v tof/ ul/Psf] 5 . cToGt} dgdf]xs e" b[Zo, ljzfn u'Dafx?,cglulGt u'kmfx?, dl0f kvf{n1 / 5\of]t]{gx? oxfFsf k|d'v cfsif{0fx? x'g\ . d"n zAbx?M u'kmf, af}4 u'Daf, dl0f kvf{n, d':tfª,nf] u]sf/,nf]dGyfª, kb\d ;+ej *n]vs kl/ro df]xgs'df/ tfdfª k|frfo{, ljgfos c+u]|hL pRr df=lj=, rfalxn dfgljsL ;+sfo k|d'v tyf ;dfhzf:q cWofks, lgD; sn]h, slgaxfn, nlntk'/ cg';Gwfg stf{M g]kfn cflbjf;L hghflt pTyfg /fli6«o k|lti7fg, hfjnfv]n, nlntk'/ cWoIf, g]kfn tfdfª lzIfs 3]b'ª -;+u7g_ Od]nMmohanyonzon@yahoo.com kmf]gM (&)!%@)!(^*, df]afOnM (*%!!(((^* e'ldsf Pp6f gofF / b'?x ofqf to ug]{ s'/fn] xfd|f] dfgj dgf]bzfnfO{ To;} To;} pb\j]lnt kfbf]{ /x]5 . Tof] ljxfg o:t} dgf]bzf;Fu d Jo"Fembf ljxfgsf] ;f9] b'O{ ah]sf] lyof] . d}n] ofqfsf] nflu 3/ 5f8\g' cl3 cyf{t k|ft kfFrah] leq b'O6f h?/L sfd ;Sg' lyof]— sn]hsf] ljif]z sIff 5f8]/ hfg' kg]{ ePsf]n] k|Zgkq agfpg' / ofqfsf] cfjZos tof/L k'/f ug'{ . Pskl5 csf]{ sfd ub}{ ljxfgsf] kfFr ah]kl5 5f]/f lbgLn] dnfO{ cfkm\gf] df]6/;fOsndf /fv]/ l;gfd+un k'¥ofof] . l;gfd+un k'Ubf d]/f ;xofqL pd]zhL dnfO{ klv{/xg' ePsf] lyof] . pxfF;Fu e]6 ePkl5 d}n] 5f]/f lbgL / p;sf] df]6/;fO{snnfO{ TolxFaf6 lkmtf{ k7fPF / 6\ofS;L ;dft]/ pd]zhL;Fu} dfOqmf]a; kfs{df k'u]+ . d]/f cGo ;xofqLx? deGbf klxn]g} ToxfF k'lu;Sg' ePsf] /x]5 . Psl5gkl5 xfdL ;a}hgf xfd|f] klxnf] uGtAo DofUbL lhNnfsf] ;b/d'sfd a]gLahf/tkm{ x'Olsof}+ . 6«flkms hfdsf] sf/0fn] gfu9'+uf b]lv gf}la;];Dd k'Ug 7\ofSs} tLg 306f nfUof] . o; k6ssf] 6«flkms hfd klg p:t} lyof]— pb]s nfUbf], k6\6of/ nfUbf] . pd]zhL / d Pp6} l;6df a;]sf lyof}+ . g/]z zfSohL kNnf] kl6\6sf] l;6df x'g'x'GYof] . l/UhLg efO / 8f]Ndf alxgL cufl8sf] l;6df a:g' ePsf] lyof] . xfd|f] ufO8 b]jLnfn bfO rfxLF xfdL eGbf cufl8sf] l;6df x'g'x'GYof] . nfdf] b'l/df rNg] k|foM ;a} ofqL axfgx?dfem}+ xfd|f] dfOqmf] a;df klg g]kfnL / lxGbL uLtx? lg/Gt/ alh/x] . Pp6f g]kfnL uLtn]r}+ xfdL ;a}sf] dg 5f]of] . xfdL Tolx uLt;Fu} xfF:of}+ / /dfof}+ . w]/} kl/lrt cg'xf/x? ;Fu;Fu} ePsf]n] xf]nf ofqf /dfOn};Fu cl3 a9L/x]sf] lyof] . wfs]{df k'u]/ xfdLn] ljxfgsf] vfhf vfof}+— ;]n / t/sf/L] . ToxfFaf6 lx8]kl5 sl/a ;f9] P3f/ ah] 8'd|] xfd|f vfgf eof] . 8f]NdfnfO{ uf8Lsf] ;km/ Tolt kmfKbf] /x]g5 . p;n] a]nfa]nf ug]{ afGtfn] g/]zhLnfO{ k'/} ?em\g' ePsf] lyof] . a;leq} efjL uGtJosf] af/]df s'/fsfgL ub}{ / af6f] j/k/sf b[Zo x]bf{ x]b}{ xfdL kf]v/f k'Uof}+ . kf]v/fdf xfd|L Pshgf ;xofqL ylkOg\— l8sL alxgL . l8sL;Fu} a]gL;Dd hfg] ;ft hgfsf] ;d"x aGof] h'g xfd|f] ka\"{ of]hgf eGbf Pshgfsf] ;+Vofn] sd lyof] . rf/ aHbf gaHb} xfdL a]gLahf/ k'Uof}+ . != of] Ps lsl;dsf] wfld{s kvf{n xf], hxfF dGqx? n]v]/ 9"Ëf y"kf/]/ /flvPsf] x"G5 . Tamang 73 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 cfh;Dd hglha|f] / uLt sljtfdf ;'lgPsf] a]gL;Fusf] klxnf] ;fIfftsf/ cfkm}df cToGt /dfOnf] / ;'vb nfUof] . vf]nf kfl/ 3'dfp/f] v'8\lsnf ePsf] af6f] b]lvof] . DoflubLsf] k'/fgf] b/af/ tyf dfnbf/ eGg] 7fpF ;Dd k'Ug] Tof] af6f] ;Dd k'Ug] /x/ knfof] . xfd|f] kykb{zsn] ToxfF;Dd k'Ug w]/} lx+8\g' kg]{ atfPkl5 xfdLn] xfd|f] /x/nfO{ To;} t'xfof}+ / a]gL ahf/ 3'd]/ lrQ a'emfof}+ . a]gL DofUbL lhNnfsf] ;b/d'sfd klg xf] . a]gLdf lhNNffsf] ;b/d'sfd x'g' ;fdl/s tyf ef}uf]lns b[li6af6 pko'\Qm nfu]g . ljutdf a]gLaf;Lx?n] ef]Ug' k/]sf] b'Mvb 36gf o;sf] ef}uf]lns cjl:yltsf] sf/0f lyof] eGg] lgisz{df xfdL k'Uof}+ . ef]ln kN6 xfdLn] lxdfn kf/Lsf] lhNnf eg]/ lrlgg] d':tfª hfg' lyof] . a;sf] l6s6 lng hfFbf kfOPg . hfg] lbgd} l6s6 lng' kg]{ eg]kl5 xfdL emf]nfem\ofD6f af]s]/ a; kfs{d} uof}+ / Tof] /ft TolxF glhs}sf] Pp6f xf]6ndf ljtfpg] lg0f{o u¥of}{ . vfgf afF8\g] Pshgf lbbLsf] cg'xf/n] dnfO{ g/fd|/L em:sfof]— d]/f] ufpFsL l5d]sL lbbLsf] h:t} cg'xf/ . d em08em08} em'lSsPsf] . dL7f] vfgf vfPkl5 xfdL r9\of+} rf/tnf dflysf] xfd|f] sf]7fdf . sf]7fsf] em\ofndf l;;f lyPg . ;'Tg'cl3 xfdL ;a} hgf ldn]/ ;dfh kl/jt{gsf] cfjZostf / ;dfh kl/jt{gsf ljleGg kIfx?sf af/]df nfdf] rrf{kl/rrf{ u¥of}+ . clg xfdL dhfn] ;'Tof} . csf]{ lbg laxfg % ah] p7]/ xfdLn] cfkm\gf ;fdfg ldnfof}+ / a;sf] l6s6 sf6\g nfd a:of}+ . 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To;}n] 5'S;fª hfg] uf8Lsf] l6s6 sf6]/ klv{g yfNof}+ . sl/a ;f9] bz ah] lt/ uf8L cfO k'Uof] / r9]/ uGtJo 5'U;fª tkm{ nfUof}+ . sl/a ;f9] b'O{ 306fsf] af6f] eGg] ;'g]sf lyof}+ t/ rfnsn] Tamang 74 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Ps 306fdf g} k'–ofO{ lbof] . ljs6 af6f]sf] tLa| /km\tf/n] xfd|f] ;ftf] k'Tnf] p8\of], tLa| ultsf] sf/0fxfd|f] ufl8n] csf]{ uf8LnfO{ 7Ss/ klg lbof] t/ efUojz s]lx ePg . xfdLn] ult sd ug{ ;Nnfx lbof}+ t/ p;n] dfg]g . af6fdf PSn] e6\6L, sfua]gL / tfªa] ufpF kbf{ /x]5g\ . tL ;fgf ;fgf ufpFx? ;'Gb/ b]lvGy] . uf8Lsf] b'|t ultsf] sf/0fn] kmf]6f] rflx+ lvRg ;lsPg . xfdL 5'S;fª k'u]sf] s]lx ;dokl5 d':tfªsf /fhs'df/ klg ToxfF cfO k'Ug'eof] . xfdL a;]sf] xf]6n k|sfzdf pxfFn] klg vfgf vfg' eof] / cfkm\gf dflg;x?sf ;fy nf]dGyfª nfUg' eof] . xfdL eg] TolxF a:of}+ . xfdLn] cfkm"nfO{ prfO{;Fu cEo:t kfg{, ToxfFsf dxTjk"0f{ 7fpF / u'Dafx?sf] cjnf]sg ug{ / xfd|f] l6d ln8/nfO{ kv{g' lyof] . lbpF;f] Ps ah] lt/ gf} hgfsf] 6f]nL 5'S;fª cfO{ k'Uof] . lrghfg u/]kl5 vfgf vfg] sfd eof] . To;kl5 xfdL ;a}hgf glhs}sf] d]GfRo'ª Nxfvfªdf ;f]nf/ kfj/ /fVgsf nflu uof}+ . Tof] Nxfvfªsf] lh0ff]{4f/ ug'{ kg]{ / leq cFWof/f] ePsf] x'gfn] ;f]nf/ alQ /fVg' kg]{ lyof] . ljb]zL 6f]nLsf w]/} h;f] ;fyLx? ;f7L gfl3 ;s]sf ePklg pT;fx eg] sd lyPg . Tof] lbg xfdLn] u'Daf x]/]gf}+ t/ 5'S;fª ufpFsf] eg] e|d0f u¥of}+ . sfnLu08sLsf] au/df ldq pd]z / 8f]Ndf ;flnu|fd vf]Hb} lyP . cToGt hL0f{ / k'/fgf b]lvg] 3/x? jiff{ ePdf t'?Gt elTsg] vfnsf /x]5g\ . w]/} h;f] 3/sf] 5fgf elTs;s]sf] / hL0f{ ePsf]n] e'sDk h:tf b}jL k|sf]kn] ;f/f ufpF ;vfk x'g] 8/ /x]5 .:yfgLo afl;Gbfx?n] d?e"ldh:tf] Tof] 7fpFdf s]xL jif{ otf kfgL kg{ yfn]sf] ;'gfP . Tof] s'/f ;'g]kl5 xfd|f ;xofqL Pj+ jgf/;lxGb" ljZjljBfnosf k|f] km];/ 8f= P=s]= l;+xn] kl/jt{g cjZodefjL / lg/Gt/ rln /xg] k|lqmof ePsf] atfP . pgsf cg';f/, h'g of] clxn] 5, Tof] klxn] cl:tTjdf /x]sf] s'g} lrhsf] cGTo eP/ dfq lgdf{0f ePsf] xf] . To;sf/0f ;+/If0f u/]/ o;sf] cfo" s]lx ;do nDAofpg ;lsG5 t/ /f]Sg eg] ;lsGg eGg] s'/f ug'{ eof] . a]n'sLsf] ;do xfd|f] ;fF:s[lts ;Dkbfsf] ;+/If0fsf af/]df lj:t[t 5nkmn u/]/ ljtfof}+] . o'g]:sf]sL k"j{ ljZj ;DkbfsL sfo{qmd ljz]if1 df/LofNn] n] ;+/rgfx?sf] kl/jt{g ug{ x'G5 eTs]sf] 7fpFdf agfpg x'G5 t/ xf/df]gLnfO{ ;'/lIft /fVg' k5{ eGg] ts{ /flvg k|f]= 8f= gfyfnLn] cGo 7fpFdf s;/L ;+/If0f ul/Psf] 5, Tof] s'/fnfO{ x]/]/ cfkm' ;'xfpFbf] of]hgf agfP/ ;+/If0f ug'{ kg]{ ts{ /flvg\ . ljåfg ldqx?sf] ;T;ªudf /x]/ /fd|f s'/fx? l;Sg kfpFbf v';L nfUg' :jefljs} lyof] . laxfg cf7 ah] a|]skmf:6 vfg' kg]{ pbL{ lyof], Tof] ;f] cufl8 g} sfnLu08sLsf] ju/df k'u]/ 5'S;fª x]g]{ /x/ d]6fpg d rflx+ PSn} Totf nfu]+ . ;fyLx? sf]7fdf g} lyP . au/df k'u]/ kmf]6f] lvr]+ / u08sLkfl/ uPF . kms]{/ cfO{ a|] skmf:6kl5 d]gRo"ª Nxfvfª lt/ uof}+ . d"n ljifoj:t'df k|j]z d]gRo"ª NxfvfªM2, 5'u\;fª u'kmf leq /x]sf] of] Pp6f u'Daf xf] . u'kmfsf] klxnf] Kjfndf jf e'O{F tnfdf k|j]z u/] kl5 ToxfF l;+9L 5 . l;+9Laf6 dfly pSn] kl5 ;efxn 5 . hxfF dflg; e]nf x'g] 7fpF 5 . cem leq Pp6f sf]7f 5 . ToxfFaf6 dfly csf]{ tnf 5 hxfF e–ofª nufP/ r9\g' k5{ . To; tnfdf km/flsnf] 7fpF x'gfn] xfdL ;f]x|hgf ;lhn};Fu a;]sf lyof}+ . o; u'Dafsf] d'Vo b]jtfj}/f]rg3 x'g\ . cf;kf; jl/kl/ k+ra'4sf k|ltdfx? /flvPsf 5g\ eg] k|1fkf/ldtfsf] klg k|ltdf /flvPsf] 5 . zfSod'lg a'4sf] ;fgf] d"lt{ klg ToxfF /flvPsf] 5 . d"n b]jtfsf] 7Ls cl3lNt/ 9'+ufsf] cUnf] b]p/fnL h:tf] 5 h;nfO{ af]gsf] b]jtf klg eGg] ul/Psf] 5 . of] d]GRo'ª Nxfvfªsf] gfd d]GRo'df b]jtfsf] gfdaf6 lrq != d]gRo'ª Nxfvfª -;|f]tM :ynut cWoog_ /flvPsf] eGg] ls+jblGt 5 . To;} ul/ d]GRo'df gfd u/]sf] nfdf o; 7fpFdf cfO{ 5 j6f 3/ agfO{ a;]sf] / pgLx?n] g} o; u'Dafdf d"lt{ agfO{ u'Dafdf k|lt:yfkg u/sf] eGg] klg egfO 5 . @= Nxfvfª, ltAatL efiffdf Nxf / vfªaf6 ag]sf] zAb xf] . o;sf] cy{ b]j :yn eGg] x"G5, #= kGra"4 dWo] Ps . Tamang 75 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 of] 5'S;fª eGg] 7fpFdf /x]sf] 5 h;nfO{ e|fsf/ klg elgG5 . klxn] o; 7fpFdf dgfªsf] e|fsf/af6 Ps hgf dflg; cfO{ oxfF 3/ agfP/ a;f]af; ug{ yfn]sf]n] o; 7fpFnfO{ e|fsf/ klg elgPsf] eGg] k|rng /x]5 . …5'u\Ú eg]sf] …tf]/LÚ / …;fªÚ eg]sf] …/fd|f]Ú eGg] cy{ nfUg] x'gfn] oxfFsf] tf]/L kmnfOnfO{ dWogh/ u/L o; 7fpFnfO 5'u\;fª klg elg+bf] /x]5 . d'Vo u'Dafsf] jl/kl/ k|blIf0ff kysf] lgdf{0f ul/Psf] 5 . t/ o; kydf pHofn]f nu]/ dfq kl/qmdf ug{ ;lsG5 . u'Dafsf] uGws'6L4leq d"Vo k|ltdf j}/f]rgsf] 5 eg] cGo k~ra'4x? /Tg ;+ej, cdf]3l;l4, cIff]Eo, tyf cletfesf d'lt{x? klg ToxfF /flvPsf 5g\ . To;} ul/ k|1fkf/ ldtfsf] k|ltdf klg ToxfF /flvPsf] 5 . s'gfdf tf/fsf] d'lt{ 5 h;nfO{ ;ftf}+, cf7f} ;tfAbLsf] dflgPsf] 5-9'+u]n, /= s' , @))@_ . d"Vo d"lt{sf] k5fl8 kl6\6 snfTds ?kdf agfOPsf] cf;g 5 h;df cw{gf/Lsf] :j?kdf k'i6 :tg klg ePsf] / h'Fuf klg ePsf] snfTds dfgj k|ltdf agfOPsf] 5 . To;d'lg b'j}tkm{ gfusGofx?sf] k|ltdf agfO ;hfOPsf] 5 . uGws'6Lleq ljleGg vfnsf lrqx? klg sf]l/Psf 5g\ . h;nfO{ e/v/} dfq lxdfn Pl;of ;+:yfn] lh0ff]{4f/ u/]sf] 5 . tL lrqx?nfO{ ljz]if u/L tLg txdf k|:t't ul/Psf] 5 . lrq @= d]gRo'ª Nxfvfªsf] d'n b]jtf,j}/f]rg, -;|f]t :ynut cWoog_ klxnf] tx o; txdf a'4sf] hGd, OGb|sf] cfudg, km]6f nufPsf], a'4n] lzIff lnFb} u/]sf] , b]jbQn] xflQ k7fPsf], a'4n] wg'ifjf0fsf] k|lt:kwf{ u/]sf], jf0f xfg]/ kfgL lgsfn]sf], csf]{ k|lt:kwf{Tds v]n v]n]sf] lrqx? sf]l/Psf 5g\ . To;} ul/ /fhf ;'4f]wgsf] b/af/, dxflelg:0fqmd, OGb| / a|Dxfn] ;xfotf u/]sf] lrqx? b]Vg kfOG5 . a|Dxf, OGb|, 3f]8fsf lrqx? klg b]Vg kfOG5 . Tolt dfq xf]Og af]lwa[If d'lg a;]sf], ;'hftfn] vfgf lbPsf], df/n] b'Mv lbPsf] lrqx? klg b]Vg kfOG5g\ eg] s]xL lrqx? gi6 eO;s]sf /x]5g\ . bf];f|] tx o; txdf lsGg/x?sf] lrq sf]l/Psf] 5 . oL w]/} lrqx? g]jf/L snfaf6 k|efljt ePsf b]lvPsfn] tTsfnLg ;dodf oxfF sf7df8f}+sf snfsdL{x? k'u]sf lyP eGg] s'/fsf] cg'dfg nufpg ;lsG5 . P3f/f}+;tfAbL tfsfsf xhf/ a'4 tyf zfSod'lg a'4sf lrqx? b]Vg kfOG5 . s'gfdf dGh'>L / cjnf]lst]Zj/sf] kfn cf6{df agfOPsf] d'lt{ /flvPsf] 5 . h;nfO{ r'g9'+ufdf agfOPsf] 5 . t];|f] tx of] txdf /x]sf lrqx?nfO{ lrGg ;lsb}g . ;a} gi6 eO ;s]sf 5g\ . o;/L oxfF /x]sf lrq tyf d'lt{x?nfO{ xfdLn] hu]gf{ ug{ clgjfo{ eO;s]sf] 5 . klxnf] txdf /x]sf lrqx? ;SsnL x'g\ . o;nfO{ lh0ff]{4f/ ug'{ k"j{ ;a}nfO{ w'nf]n] 9fs]sf] lyof] eGg] s'/f lh0ff]{4f/ stf{sf] /x\of] . o;nfO{ ;kmf ug{sf nflu l8l:6N8 kfgLsf] klg ;xfotf lnOPsf] lyof] . o;nfO{ hf]ufO /fVgsf lgldQ ljz]if1x?sf] lgDg adf]lhdsf ;'emfjx? lyPM != kfgL r'x'g] tyf lr;f] cfpg] ;d:ofnfO{ ;dfwfg ul/g' kg]{, @= kfgL kg{ ;'? u/]sf] x'gfn] le/fnf] 5fgf agfpg' kg,]{ #= Nxfvfª leq alQ -5\o'd]_ tyf l;Gs] w'k afNg gx'g]. $= ;fbf vfnsf alQx? ;Fw} afn]/ g/fVg] a? To;sf] ;6\6f LED alQsf] Joj:yf ug'{ kg]{, %= kfgLn] slxNo} klg leQ]lrqx?nfO{ ;kmf ug'{ x'Fb}g . $= dlGb/sf] ;a}eGbf s]Gb|Lo efu hxf eujfg a"$sf] k|ltdf /flvPsf] x"G% . Tamang 76 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 sf}zL lxdfn Pl;of ;+:yfn] e/v/} dfq sf}lzsf] k'glg{df0f u/]sf] 5 . r'u\nfuvfªsf] efudfly lt/ sf}zL 5 . h'g le/fnf] x'g' kg]{df ;Dd ePsfn] kfgL kbf{ 7'nf] ;d:of x'g] b]lvPsf] 5 . HofDkf k]df xf]kf u'Daf 5'u\;fªsf] 7Ls kfl/ kl6\6 cyf{t klZrd kl6\6 sfnLu08sL kfl/ em08} em08} a] jfl/;] kf/fn] /flvPsf] ljzfn u'Daf /x]5 . o; u'Dafsf] gfd HofDkf k]df xf]kf /x]5 . gfd af6 klg oxFf s] 5g\ eGg] s'/f ;lhn} cg'dfg ug{ ;lsG5 . cyf{t oxfF ;a} eGbf 7"nf] tLg tnfsf] d}q]o a'4sf] d"lt{ 5 eg] u'? kb\d ;+ej tyf cldtfe a'4sf k|ltdf / flvPsf 5g\ . o;sf leQfx?df cfsif{s / snfTds 9]a|Lx? 5g\ t/ tL 9]a|Lx?nfO{ w'nf] n] 5f]lk ;s]sf] 5 . o;sf] t'?Gt lh0ff]{4f/ ug'{ lrq #= d0fL kvf{n, dfyfª, -;|f]tM :ynut cWoog_ kg]{ b]lvG5 . klxn] of] 7"nf] cfgL u'Daf lyof] elgG5 t/ xfnsf lbgx?df nfdf klg /x]g5 s]jn Ps hgf k'hf/Ln] ljxfg j]n'sL alQ afNg] ubf]{ /x]5 . oxfFsf dxTjk"0f{ d'lt{x?nfO{ st} nuL ;'/lIft u/]/ /flvPsf] eGg] s'/f ToxfFsf] :yfgLo afl;Gbfaf6 ;'Ggdf cfof] . 6f;L Nxfvfª M t]tfª 6f;L Nxfvfª GoLªdf u'Daf /x]5 . o; u'Dafsf] d'Vo nfdfsf] d[To' kZrft gfh's ePsf] /x]5 . u'? kb\d ;+ejsf] cfsif{s d"tL{ ePsf] of] u'Dafsf] vf;} /]vb]v ePsf] b]lvGg . t]tfª ufpF xl/ofnLn] el/Psf] ufpF /x]5 . o;sf] cufl8 /x]sf] 5\of]t]{g cltg} hL0f{ cj:yfdf /x]sf] kfOof] . u'Daf leq lxpF lrt'jfsf] 6S;L 8dL agfP/ /flvPsf] /x]5 . of] ufpFdf ;'Gb/ sl/a @)) ld6/ nfdf] dl0f kvf{n klg /x]5 . oxfF b]lv s]lx klZrd tkm{ nfu]df g'g vfgLdf k'lu+bf] /x]5 . kf/L kl6\6sf] le/df Pp6f u'kmf /x]5 Tof] u'kmfdf ufu|f] /flvPsf] 5 eGg] ul/+bf] /x]5 . d0fL kvf{n -dfyfª_M t]tfª t]tfª ufpFdf sl/a @)) ld6/ nfdf] dl0f kvf{n 5 . of] dl0f kvf{nsf] jNnf] 5]pdf tLgj6f 5\of]t]{gx? 5g\ eg] kNnf] 5]pdf klg tLgj6} 5\of]t]{gx? g} agfP/ /flvPsf 5g\ . …pFm dl0f kb\d] x'FÚ, …pFm ah|kf0fL x'FÚ n]lvPsf 9'+ufx? tyf u'? kb\d ;+ejsf] lrq s'+lbPsf 9'+ufx? oxfF /flvPsf 5g\ . 5'u\gfª u'DafM 5'U;fª 5'U;fª ufpFsf d'lvof k|sfz u'?ªsf] cfkm\ gf] JolQmut ;DklQsf ?kdf /x]sf] u'Daf klg lh0f{ cj:yfsf] /x]5 . df6f]af6 lgld{t xou|Ljsf] d"lt{ cToGt ;'Gb/ /x]5 . !%÷!^ cf}+ ;tflAb lt/ agfO{Psf kb\d ;+ej, o]z] 5f]Uofn tyf dGb/jfsf d"lt{x? clt g} cfsif{s b]lvG5g\ . ldnf/]kfsf] d'lt{ lrq $= d0fL kvf{n, dfyfª, -;|f]tM :ynut cWoog_ klg ToxfF /flvPsf] 5 . tL d'lt{x?df kl5 !$ cf}+ ;tflAbsf uxgf / sk8fx? ylkPsf] eGg] lj1x?sf] dt /x\of] . of] u'Daf rf}wf}+ ;tfAbLdf lgdf{0f ul/Psf] eGg] /x]5 . w]/} ah|kf0fLsf k]G6Lªx? sf]l/Psf leQfx? /x]5g\ . of] u'Dafsf] tTsfn lh0ff]{4f/ x'g' kg]{ b]lvG5 cGoyf Oltxf;df dfq} l;ldt x'g] ;+efjgf 5 . Tamang 77 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 nf]dGyfª ;+u|fxno nf]dGyfª k'u] kl5 ;a}eGbf klxn] 5\\of]b] u'Dafdf /x]sf] ;+u|fxno x]g{ k'Uof}+ . of] ;+u|fxnosf] ;fdfgx? ;g\ @))* b] lv ;+sng ug{ ;'? ul/Psf] / s]lx ;do cJojl:yt ?kdf /flvPsf] t/ kl5Nnf] ;dodf o;nfO{ s]lx Jojl:yt ug]{ sf] lzz ul/Psf] /x]5 . t} klg ;+u|fxno h:tf] gb]lvO{ clxn] klg e08f/ sf]7f h:tf] g} b]lvG5 . ;fgf] sf]7fdf w]/} ;fdfgx? vft ldnfP/ /flvPsf] 5 . ToxfF /x]sf s]lx a:t'x?sf ljj/0f lgDg adf]lhd 5g\ M lrq %= 5'Ugfª u'Daf, -;|f]tM :ynut cWoog_ != tfdfsf] ljzfn efF8f]Mof] efF8f]df klxn] klxn] u'Dafdf a:g] nfdfx?n] vfgf ksfP/ Vjfpg] vfg] rng lyof] elgG5 . @= dv'08f]MoxfF ljleGg k|sf/sf sf7sf of sk8fsf dv'08fx? 5g\ .tL dv'08fx? oxfF lthL kj{df k|of]u ePsf /x]5g\ / 5\of]b] u'Dafsf klxn]sf k|d'v nfdf o:tf dv'08f] agfpg clt l;kfn' lyP egL :yfgLo afl;Gbfx? eGbf /x]5g\ . #= ax'd"No a:q M oxfFsf s'g} 7'nf dflg;n] rf8kj{ tyf dxTjk'0f{ ;dodf nufpg] u/]sf] of] j:q lrq ^= ;+u|fxno, -;|f]tM :ynut cWoog_ ax'd'No 5 eGg] :yfgLo af;Lsf] egfO{ /x]5 . $= k]5fM-+wfld{s k':ts_oxfF yfssf yfs k]5fx? /flvPsf /x]5g\ . oL k]5fx? Dxf/hf]ª u'kmfaf6 NofOPsf /x]5g\ . tL ;a} af]g wd{ ;Fu ;DalGwt k]5fx? /x]5g\ . ;'gsf cIf/n] n]lvPsf lo k]5fx?sf] cWoog cg';Gwfg x'g h?/L b]lvG5 . oxfF dl0f kvf{nx?df e]l6Psf af}4 k]5fx? klg /flvPsf 5g\ . sltj6f k]5fx? sf/5fu klg /x]5g\ . %= ªf/rfª ufjfª s'ªuf ;f]gfdM oxfF ªf/rfª ufjfª s'ª\uf ;f]gfdsf] d'lt{ /flvPsf] 5 . elgG5 pg}n] lthL5 rf8sf] k|rng ;'?jft u/]sf x'g\ -nfdf 6f;L_6. ^=d':tfªsf ;]gfx?M tTsfnLg ;dosf d':tfªsf ;]gfsf sjr tyf ;]gfsf 8dLx? klg /flvPsf 5g\. &= d'Dafsf] bfFtMd'Dafsf] bfFt elgg] Pp6f xf8sf] a:t' klg ToxfF ;'/lIft /flvPsf] 5 . *= km"jf{MljleGg k|sf/ / cfsf/sf km"jf{x? ToxfF /flvPsf 5g\ . lo tflGqs ;fwgfdf cTolws k|of]u x'g] j:t' x'g\ . (= ljleGg d"lt{x?M;fª8'slnª u'Daf hf] clxn] ;Dk"0f{ ?kdf gi6 e} ;s]sf] 5 . ;f] u'Dafsf d"lt{x? klg oxfF /flvPsf 5g\ . !)= yfª\sfx?M P]ltxfl;s dxTj af]s]sf yfª\sfx?nfO{ oxfF /flvPsf] 5 . !!= snfTds kfg;x?M oxfF snfTds kfg;x? klg /flvPsf 5g\ . !@= em\ofD6f / Uoflnªx?&6M oxfF k'/fgf em\ ofD6f / Uoflnªx? /flvPsf 5g\ . !#= ;fgf efF8fs'F8fx?M vfgf k:sg] tyf ljt/0f ug]{ ;fgf ;fgf efF8fs'F8fx? klg / flvPsf 5g\ . !$= k/M -sf7sf] lrq / cIf/ n]lvPsf] 5fKg] s'/f_M oxfF clt z'Gb/ / s] lx 7"nf] k/ klg /flvPsf] 5 . pko'{Qm jfx]s cGo w]/} ;fgf ltgf ;fdfgx?n] el/Psf] of] sf]7f d':tfªsf] af}4 Oltxf; / af]g Oltxf; cWoog ug{sf lgldQ /fd|f] ;fdu|L aGg] s'/fdf b'O{ dt gxf]nf . %= d":tfªsf] nf]dGyfªdf dgfOg] ljz]if rf8 lrq &= 5\of]b] u'Daf, -;|f]tM :ynut cWoog_ ^= 5\of]b] u'Dafsf lk|lG;kn &= dflg;sf] gnL v"6\6f] xf8af agfOPsf] afhf Tamang 78 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 5\of]b] u'Daf of] ;fSof u'Daf xf] . of] u'Daf nf]dGyfªsf] k"j{ kl6\6 cjl:yt 5 . lgs} w]/} If]qkmn cfu6]sf] o; u'Dafdf w]/} hgf dflg;x? a;f]af; klg ub{5g\ . lthL kj{df efulng] / 5fddf a:g] nfdf klg olxFsf x'G5g\ . cfjf;, u'Daf, 5\ of]t]{g / ;+u|fxno /x]sf] of] u'Daf lgs} 7'nf] 5 . u'Dafdf nx/} ;'gsf] hnkn] ag]sf cf7j6f wft'sf 5\of]t]{gx? o; u'Dafsf dxTjk"0f{ ;DklQ x'g\ . zfSo d'lg, lbk+s/ tyf ah|w/ cflbsf cfsif{s d"lt{x? oxfF /flvPsf 5g\ . ToxfF /x]sf tf/fsf] d'lt{ !@ ztflAbsf] x'g ;Sg] lj1x?sf] /fo 5 . h'g g]jf/L z}nLdf lgdf{0f ul/Psf] b]lvG5 . u'Dafsf leQfx?df k~ra'4, HofDkfnf tyf dxfsfnfsf k]G6Lªx? sf]l/Psf 5g\ . y'a\5]g u'Daf lgdf{0f ubf{ afFsL /x]sf ;fdfgaf6 nfd\8] Nxfvfª / 5\of]b] u'Daf d':tfªsf t];|f /fhf 6f;L u]fPgn] O:jLsf] !%cf}+ ztfAbLsf cGttfsf agfPsf lyP--zdf{ / u'?ª, @)%^_ . ltAatsf ;]/ bf]u\rg\ d7sf dxfkl08t zfSof 5f]b]gaf6 g} o; u'Dafsf] x|fKg] -k|lti7f_ u/fPsf lyP -zdf{ / u'?ª, @)%^_. of] u'Dafsf ;Dk"0f{ efunfO{ /ftf] /ªn] kf]t]sf] x'gfn] 6f9}af6 zx/sf cGo 3/x? eGbf leGg b]lvG5 . ªf]/ zfSof ;Dk|bfosf nfdfx?sf] k|e'Tj o; u'Dafdf a9L b]lvG5 . O:jLsf] !%cf}+ ztfAbLdf lgdf{0f ul/Psf] vfRof]h]fª Ifltu|:t ePkl5 /fhf HoDkn 9fb'n / /fgL kb\d a'7Lsf] kfnfdf -O{ !( cf}+ ztflAb_ pQm hf]ª klg oxfF uflePsf] lyof] -zdf{ / u'?ª, @)%^_ . clxn] o; u'Dafdf ;a} 7'nf u'Dafsf wfld{s u|Gyx? / wft'sf d"lt{x? oxfF ;+u|lxt /x]sf] x'gfn] o; u'Dafsf] dxTj w]/} a9]sf] 5 . o;df /x]sf dxTjk"0f{ d"lt{x? o; k|sf/ 5g\ M != Rof]a|fª u'Dafaf6 NofOPsf] ;'gsf] hnk nufOPsf] ah|w/ -bf]h]{5fª_sf] d"lt{ @= HofDkf u'Dafaf6 NofOPsf] xl/ttf/fsf] ;'gsf] hnk nufOPsf] d"lt{, ;'gsf] hnk nufOPsf] d}q]osf] 9nf}6sf] d"lt{, ;'gsf] hnk nufOPsf] 9nf}6sf] ljho r}To / ;'gsf] hnk nufPsf] 9nf]6sf] lgjf{0f r}To #= 9fu\s/ y]u\5]g u'Dafaf6 NofOPsf] ;'gsf] hnk nufOPsf] kb\dkf0fLsf] 9nf}6sf] d"lt{ $= y'a\5]g u'Dafaf6 NofOPsf] ;'gsf] hnk nufOPsf] lbk+s/sf] 9nf}6sf] d"lt{ oxfF 9nf}6, sf7, k|:t/ tyf df6f]af6 lgld{t d"lt{x? /flvPsf 5g\ . oxfF s]lx dxTjk"0f{ u|Gyx? Klg ;+u|lxt 5g\ M != sfª\Uo'/ -x:tlnlvt_ @= zt;fx;|Lsf k1fkf/ldtf -x:tlnlvt_ #= sf7sf] Ansaf6 5kfOPsf] zt;fxl;|sf k|1fkf/ldtf $= lgnkqdf ;'gsf] d;Låf/f n]lvPsf] ci6;xfl;|sf k|1fkf/ldtf %= ldkmfd km'g5f]u z]/asf] hLjgL o; u'Dafdf txut ?kdf nfdfx?sf] :yfg /xG5 . h;df ;a}eGbf 7'nf] oxfFsf v]Gkf] -pkfWofo_ x'g] ub{5g\ eg] cGo qmdzM u]nf]ª, u]5'n, u]`]g cflb kbsf nfdfx? oxfF a:g] ub{5g\ . o; u'Dafsf] sfo{;ldltsf] kbflwsf/Lx? lgDg cg';f/ /x]sf 5g\ M != v]Gkf] MpkfWofo@= nf]Akf]gM cfrfo{#= a'h] Mk|d'v$= 5f]lvDkfM wdf{g'zf;s %= 5f]Pkf]gM b]jtfnfO{ tf]df{ ck{0f ug]{^= l8kf]gM /]vL xfNg] / d08n tof/ kfg]{&= s'ª]/M e08f/] *= `]/kfM vhf~rL(= lzª`]/ M bfp/f e08f/] of] u'Dafsf] gfddf %@$ /f]kgL !) cfgf # k};f ! bfd hUuf /x]sf] 5 . of] u'Daf kl5Nnf] ;dodf lh0ff]{4f/ ePsf] xf] . Tamang 79 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 uf/km"u u'? u'Daf of] u'Daf nf]dGyfªaf6 lxF8]/ uPdf sl/a tLg 306fdf k'Ug ;lsg] b'/Ldf pQ/ k"jL{ lbzfdf kg]{ 5f];]/ ufpFdf /x]sf] 5 . k'/fgf] 7fpFaf6 ;f/]/ agfOPsf] x'gfn] of] gofF u'Daf xf] t/ o;sf] Oltxf; eg] k'/fgf] 5 . of] u'Daf bfu\kf] sfUo" ;Dk|bfo cGtu{t /x] sf] ePtf klg o;nfO{ sflGoª7 u'Daf dflgG5 . of] u'Dafn] s]?ªsf] 9fss/ t ;f] u'DafnfO{ cfkm\gf] s]Gb| dfGb5 -zdf{ / u'?ª, @)%^_. lrq *= uf/km"u u"Daf -;|f]tM :ynut cWoog_ of] u'Dafdf u'? l/Gkf]5] -kb\d ;+ej_ , o]z] 5f]Uofn / dGb/jfsf] cfsif{s d"lt{ 5 . o;} ul/ oxfF ofjo'd-;+ef]usfo_ jh|w/sf] d"lt{, zfSo d"lg a'4sf] d"lt{ klg /flvPsf] 5 . aflx/ kl6\6sf] leQfdf sf]l/Psf] ejrqmsf] k]lG6ª / rf/ lbUkfnx?sf] k]lG6ª eg] clt /fd|f 5g\ . t/ tL k]G6Lªx?nfO{ vf]/nf] :yfkgf u/]/ 5f]k]/ /flvPsf] 5 . ;fy} clxn] vf]/nf] klg efFlrPsf] cj:yfdf 5 . Gx'k5f]u lnª u'kmf 5f];]/ ufpF l:yt of] u'kmf w]a|L8 / d08nfx?sf] lgldQ dxTjk"0f{ ePtf klg plrt x]/rfx / ;'/Iffsf cefjsf sf/0f clxn] of] snfsf] b[li6sf]0fn] Tolt dxTjk"0f{ 5}g . of] u'kmf rf/ tnfsf] 5 . of] u'kmfdf k|a]z ug{sf nflu cGo u'kmfdf h:tf] s'g} sl7gfO{ ef]Ug' kb}{g . rf}yf] tnfsf] ;a} eGbf dflyNnf] tnfsf] 5]psf] sf]7f cln ;fgf] 5 . oxfFsf leQfx?df w]a|Lx? sfd} gnfUg] cj:yfsf b]Vg kfOG5 . o; sf]7fdf c:ki6 cIf/x? b]lvG5g\ eg] wldnf] s'6fIf/ dGqsf] :j?k b]Vg ;lsG5 . To; kl5 cln cufl8 cfpFbf cln 7"nf] sf]7f cfpF5 . of] lrq (= Gx"k 5f]u lnª u"kmf -;|f]tM :ynut cWoog_ sf]7fsf] l;lnªdf w]/}j6f d08nfx? agfP/ /flvPsf 5g\ . leQfel/ lrqx? sf]l/Psf h:tf b]lvG5g\ t/ s'g} klg lrq k|i6 5}gg\ . s]jn s]lx /ªx? dfq afFsL 5g\ . of] sf]7fsf] e"O{+ r6\6 ldn]sf] ;Dd vfnsf] 5 . t];|f] tnfdf cln cFWof/f u'kmfx? 5g\ . oxFf s'g} k|sf/sf] lrq sf]l/Psf] b]lvFb}g . of] tnfnfO{ vfg]s'/f e08f/0f ug]{ tyf vfgf ksfpg] / a:g] ;'Tg] sfo{df k|of]u ul/GYof] eGg] cg'dfg nufpg ;lsG5 . of t o; tnfsf] lelq sf]7fdf tk:of ug{sf nflu k|of]u ul/GYof] . o; eGbf tNnf] tnf cf]n{gsf nflu l;+9L agfOPsf] 5 . of] tnfdf vf;} Tolt 7"nf sf]7fx? 5}gg\ . o;eGbf tn ;j}eGbf tNnf] tnf cfpF5 . o;df ;fgf 7"nf u/L hDdf kfFrj6f sf]7f h:tf :yfgx? 5g\ . To;dWo] Pp6f sf]7f eg] lgs} 7"nf] 5 . xfn o; u'kmfdf uf]7fnfx?n] e]8f Rofª\u|f /fVg] u/]sf] b]lvG5 eg] u'kmfdf uf]7fnfx?n] hyfefjL cfuf] afn]/ ;a} leQ]lrqx?nfO{ gi6 kfl/;s]s]f b]lvG5 . sltko dxTjk"0f{ d08nfx?nfO{ sf]/]/ pKsfO k|fo gi6 kfl/;s]sf] b]lvG5 . s;}n] klg o; u'kmfsf] ;+/If0fsf] lgldQ kfOnf rfn]sf] b]lvFb}g . hf]ªkm'u u'kmf 5f];]/ ufpFdf /x]sf] hf]ªu'kmf kfFr tnfsf] 5 . of] u'kmfdf w]/} sf]7fx? 5g\ . elgG5, s'g} ;dodf Pp6f ufpFsf ;a} dflg;x? olxF u'kmfdf a:g] ub{y] . of] u'kmfdf k|j]z ug{sf nflu uf/f] nufP/ v'8\lsnfx? agfOPsf] 5 . of] v'8\ & sfUo' / GoLªdf b"a} ldn]sf] nfO{ sflGoª elgG5 . * leQfdf n]lvPsf lrqx? nfO{ w]a|L jf 9]a|L elgG5 . Tamang 80 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 lsnf kf/ u/] kl5 dfq u'kmfsf] k|j]zåf/df k'luG5 . k|j]z åf/df g} sf7sf] e–ofª /fv]/ u'kmfleq k|j]zsf] Joj:yf ul/Psf] 5 . k|To]s tnfdf a:g] ;'Tg] tyf vfg]s'/f / cGg e08f/0f ug]{ 7fpFx? agfOPsf] 5 . u'kmf leq k|sfzsf] nflu Kjfnx?sf] Joj:yf ul/Psf] 5 . tL Kjfnx?af6 tn x]bf{ sxfln nfUbf] b]lvg] /x]5 . of] u'kmfdf w]/} dxTjk"0f{ ;fdfgx? kfOPsf] eGg] egfO{ 5 . xfn o; u'kmfdf tfnf nufOPsf] /x]5 . o; u'kmf leq k|j]z ug{ / x] g{sf nflu z'Nssf] Joj:yf ul/Psf] 5 . g]kfnLsf nflu ? %) / ljb] lrq !). hf]ªkm'u u'kmf -;|f]tM :ynut e|d0f_ zLsf nflu eg] ? @)) nfUg] ePtf klg Sofd]/f nu]/ hfg] eP g]kfnLsf nflu ? @)) / ljb]zLsf nflu ? %)) z'Ns nfUb5 . of] /sd ;+sngsf nflu 7]Ssf lbOPsf] /x]5 . gfd\Uofn u'Daf nf]dGyfª b]lv pQ/df /x]sf] 5f]g'k ufpFdf of] gfd\Uofn u'Daf /x]sf] 5 . xfn o; u'Dafdf k|d'vsf] ?kdf v]Gkf] 5]\jfª l/Ulhg /xg' ePsf] 5 . gfd\Uofn jflx/sf dflg;x?n] o;7fpFnfO{ gfd\Uofn af]S6f] eGbf /x]5g\ o:tf] gfd /fv]sf]df eg] gfd\Uofnjf;Lx? cfkm"nfO{ x]k]sf] eGg] 7fGbf /x]5g\ . of] u'Dafsf] cj:yf /fd|f] 5}g . d"Vo u'Daf cToGt lh0f{ e};s]sf] 5 . To;}n] aflx/ sf ;j} efu eTsfO{ ;lsPsf] / s]Gb|sf] d"Vo efudfq geTsfO{ /flvPsf] 5 . u'Dafsf] pQ/ tkm{sf] efudf klx/f] uP/ Iflt k'lu;s]sf] /x]5 eg] cln ;fgf] :yfgdf /x]sf] d"n u'Daf dfq lrq !!= gfd\Uofn u'Daf -;|f]tM :ynut e|d0f_ afFsL /x]sf] cj:yf 5 . oxfF /x]sf k]G6Lªx? !^) b]lv @)) jif{ k'/fgf /x]5g\ . u'Daf eg] @%) jif{ k'/fgf] /x]5 . of] u'Dafsf] kl5Nnf] lh0ff]{4f/ ePsf] &) jif{ eP5 . o; u'Dafsf] jl/kl/ clxn] wdfwd gofF ;+/rgfsf] lgdf{0f eO/x]sf] 5 . d"lQmgfysf 3/x? h;/L agfO{Psf 5g\ ToxL ;Lk k|of]u u/]/ oxfF klg df6f]sf] ;+/rgf tof/ ug{ nfluPsf] /x]5 . v]Gkf] 5]jfªn] /x:o vf]Nb} eGg' eof] . of] u'Daf ltAatsf dxfg nfdf ªf]5]{g s'ª\uf ;fª\kf] -O{=!$@*_ n] km'kmfu ;fdt]glnª, l/l;ª b]fd;'dlnª / HoDkf z]9'klnª gfds tLgj6f u\'DafnfO{ ;dGjo u/L agfPsf] eGg] gfdUofndf /x]sf] df]Nndf pNn]v 5 -zdf{ / u'?ª, @)%^_. of] u'Daf ;fSof u'Daf xf] . ;fSofleq klg ªf]/ ;Dk|bfosf] of] u'Dafdf w]/} a'4sf d'lt{x? 5g\ . w]/}j6f u'Dafx? Ifltu|:t eO;s]kl5 ToxfFsf d'lt{x? NofO{ oxfF /flvPsf] x'gfn] klg oxfF w]/} d'lt{x? hDdf ePsf] xf] . o; u'Dafdf ªf]5]{g s'ª\uf ;fªkf]nfO{ u'? -nfdf_, x]jh|nfO{ Oi6b]jtf -lxbd\_ ;j{a'4 8flsgL -gf/f]vfRof]df_ nfO{ 8flsgL / u08Lwf/L jh|;fw' dxfsfn -u'/uf]g_ nfO{ dxfsfn -uf]Gkf]_ dfg]/ k"hf ul/G5 . xfn o; u'Dafdf ^% hgf 9fjfx? a:g] ub{5g\ . k'/fgf] u'Daf clt g} hL0f{ eO;s]sf] x'gfn] ;f] sf] oyflz3| lh0ff]{4f/ ul/g' kg]{ b]lvG5 . oxfFsf k|d'v nfdf v]Gkf] 5]jfª o; u'DafnfO{ k'/} eTsfP/ gofF agfpg rfxg' x'G5 . To;f] ubf{ ToxfF /x]sf P]ltxfl;s k]G6Lªx? gi6 x'g] ;+efjgf b]lvPsf]n] tL k]G6Lªx?nfO{ pKsfP/ /fVg] / kl5 gofF agfPkl5 k'gM 6fF:g] tyf kvf{n agfpFbf Pp6f efudfq gi6 u/]/ cGo kvf{nnfO{ oyfjt /fvL lj:tf/ ubf{ ;Dkbfsf] ;+/If0f x'g] s'/fsf] ;Nnfx lj1 ;d"xn] lbPsf /x]5g\ . Tamang 81 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 cfDrL :s'n M nf]dGyfªsf] rf/ lsNnfsf] pQ/df cjl:yt of] cfDrL :s'nsf] gfd nf]dGyfª d]l8sn :s'n xf] . of] :s'nnfO{ ;g\ @))) df ª/L l/Gkf]5]n] :yfkgf u/]sf x'g\-8f=;';fg]_9 . ;|ªrª uDkf]sf] kfnfdf ltAatsf] Nxf;fdf cfDrLx?sf] 7"nf] e]nf ePsf] lyof] pQm ;dodf d':tfªaf6 klg k|ltlglwx? uPsf lyP . ltg} k|ltlglwx?sf r]nfx?åf/f clxn] ;Dd cfDrL k/Dk/f rln/x]sf] kfOG5 . pg} ;|ªrª uDkf] n] cfDrL ;DaGwL Uo';L gfds k':ts n]v]sf lyP-8f=;';fg]_ . pRr lxdfnL e]u / b'n{e lxdfnL hl8a'6Ln] el/k"0f{ of] :yfgdf cfDrLsf] cEof; k/fk"j{ sfnb]lv g} x'Fb} cfPsf] b]lvG5 . cfDrL eg]sf cfo'j]{lbs lrlsT;sx? x'g\ . pgLx? lj/fdLsf] /f]u tLg tl/sf k|of]u u/]/ kQf nufpg] / lgbfg ug]{ ub{5g\ . != cg'xf/ / lhj|f] k/LIf0f u/]/ @= la/fdL ;Fu k|Zg ;f]w]/ #= lj/fdLsf] gf8L k/LIf0f u/]/ o; cfDrL :s'ndf xfn ## hgf ljBfyL{ cWoog/t 5g\ . udL{ dlxgfdf nf]dGyfªdf g} k9\g] ub{5g\ eg] hf8f] dlxgfdf ;a} ljBfyL{x? kf]v/f em/]/ kf]v/fdf g} k9\g] ub{5g\ . t/ sIff * eGbf dflysf ljBfyL{x? eg] kf]v/fdf g} a;]/ k9\g] ub{5g\ . pgLx?n] o;} :s'naf6 k|j]lzsf k/LIff -P;=Pn=;L_ kf; ug]{ ub{5g\ . nf]dGyfªdf eg] sIff ^ ;Dd dfq k9fO{ x'g] u/]sf] /x]5 . 5fq / 5fqfx?sf nflu 5'6\6f 5'6\6} cfjf;sf] Joj:yf ul/Psf] 5 . b'O{ tnfdf /x]sf] of] :s'ndf Tolt w]/} ljBfyL{ eg] 5}gg\ . cfDrL ;+u|fxno of] ;+u|fxno nf]dGyfª zx/sf] aflx/ pQ/ kl6\6 /x]sf] 5 . oxfF @%) eGbf a9L k|hfltsf h8La'6Lx? ;+sng u/]/ /flvPsf] 5 . ljleGg hl8a'6Lx?sf] lrq leQfdf 6fF;]/ /flvPsf] 5 eg] sltko hl8a'6Lsf af]6nfO{ ;d]t leQfdf 6fF;]/ /flvPsf] 5 . of] ;+u|fxnosf] gfd nf] s'Gkm]g Do"lhod P08 xa]{l/od /flvPsf] 5 . of] nf]dGyfª ufpF ljsf; ;ldltsf] j8f g+ & df cjl:yt 5 . cfDrL ;DaGwL yfª\sfx? Klg oxFf em'08\ofP/ /flvPsf 5g\ .o;} 7fpFdf lj/fdLx?sf] pkrf/ klg ug]{ ul/G5 . g]kfnsf] lxdfnL e]udf /x]sf] k|s[ltsf] j/bfg hl8a'6LnfO{ ;b'kof]u u/]/ lrlsT;f hutdf 6]jf k'–ofpg' / cflbjf;L 1fgsf] e/k'/ pkof]u u/]/ ;]jf k'–ofpg'nfO{ Pp6f ;sf/fTds sbdsf] ?kdf lng ;lsG5 . hl8a'6Lx?nfO{ xfdLn] k|fs[lts jf h}ljs ;Dkbfsf] ?kdf hu]g{f ug'{ kb{5 eg] lrlsT;f k|0ffnLnfO{ ;fF:s[lts ;Dkbfsf] ?kdf hu]gf{ ug'{ /fHo tyf ToxfFsf] hgtfsf] k|d'v st{Jo xf] . HofDkf Nxfvfª nf]dGyfªsf] em08} aLr efudf /x]sf] of] HoDkf Nxfvfªsf] lgdf{0f k|yd d':tfªL /fhf cd]kfnsf 5f]/f c uf] Pg ;fªkf]n] O{= ;Djt !$$& df u/]sf lyP -9'+u]n, /= s' , @))@_. o; u'Dafsf] x|fKg] -k|lti7f_ ªf]/ ;Dk|bfosf k|jt{s ªf\/5]g s'ª\uf ;fª\kf]af6 ePsf] lyof] . of] u'Daf nf]dGyfªsf] Hoyfª 6f]ndf /x]sf] 5 . oxfF sl/a %) lkm6 cUnf] d}q]o a'4sf] k|ltdf cuf]Pgn] :yfkgf u/]sf x'g\ .d}q]o a'4sf] ljzfn d"lt{ /x]sf] x'gfn] g} of] u'Dafsf] gfd HofDkf /x]sf] x'g ;S5 . of] u'Dafsf] lgdf{0f d':tfªsf k|yd /fhf cd]kfnsf 5f]/f c uf]Pg ;fª\kf]n] lrq !@= HofDkf Nxfvfª -;|f]tM :ynut cWoog_ O{=!$$& df u/]sf lyP-9'+u]n, /= s' , @))@_. (= 8f=;";fg ef]g lxdfn Pl;ofsf kmfpG8];gsL 8fO/]S6/, d":tfª 8f]Nkfsf lj1 :j= ª/L l/Gkf]5]sL >LdtL klg x'g' x"G5 . Tamang 82 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 To;} u/L o; u'Dafsf] x|fKg] -k|f0f k|lti7f_ ltAatsf k|l;4 u'? tyf zfSo cGtu{t ªf]/ ;Dk|bfosf k|jt{s ªf]/5] g s'ª\uf ;fªkf]n] u/]sf lyP . To;kl5 pg} /fhfsf cf7f}+ k':tfsf /fhf ;d9'a knj/n] 5\o' Xof]O{ Nxf] -kfgL v/fof] jif{_ O{= !^^# df lh0ff]{4f/ u/]sf lyP . oxfFsf 9]a|Lx? sf7df8f}+ pkTosfsf snfsf/x? tyf 8f]Nkfsf snfsf/x?n] agfPsf / u'ª\yfª\sf cdfTox?n] cg'bfg lbPsf] eGg] pNn]v 5 -zdf{ / u'?ª, @)%^_. o; u'Dafsf] cl3Nnf] efudf cfug 5 . o; cfugdf klxn] klxn] srx/L x'g] ub{Yof] / Gofo lg;fkm l5Gg] sfo{ x'GYof] . !* j6f ljzfn vDafx?n] c8\ofP/ agfPsf] of] u'Daf cToGt eJo b]lvG5 . k|j]zåf/dfly /~hgf lnlkdf n]lvPsf dGqx? 5g\ . Tff]/0f klg efFlrPsf] cj:yfdf 5 . leQfx?df !)$ j6f lrq / d08nfx? agfOPsf 5g\ . of]utGq, ah|wft' tyf wd{wft' d08nfsf lrqx? leQfdf sf]l/Psf 5g\ . aflx/L efudf k'/fgf lrqx? 5g\ . vDafdf klxn] df6f]sf a'6\6fx? lyP /] t/ xfn To;sf] cjz]if kfpg klg ;lsb}g . jf:tjdf o;sf] leqL efusf] d08nf cf6{nfO{ clt g} pTs[i6 dfGg ;lsG5 . oxfF ul/Psf] k]G6Lª / n4fvsf] cfNrL u'Dafdf /x]sf] k]G6Lªdf ;dfgtf 5 egL lj1x? eGg] ub{5g\ . o;sf] leQfdf n]lvPsf s'/fx?n] O{= !$$& ;Dd u'ªyfª / nf]dGyfªsf] /fd|f] ;DaGw lyof] eGg] b]vfpF5 -9'+u]n, /= s' , @))@_. ;a}eGbf dflyNnf] tnfdf dxfsfnsf] dlGb/ /x]sf] 5 . ToxfF dlxnfx?nfO{ k|a]z ug{ lgif]w ul/Psf] 5 . t/ lxhf] cfh s;}nfO{ klg k|j]z lbOPsf] 5}g . y'a\5]g u'Daf nf]dGyfªsf] kf]tlnª 6f]ndf /x]sf] csf]{ uf}/jdo u'Daf y'a5]g u'Daf xf] . d':tfªsf t];|f] /fhf cyf{t cd] kfnsf gflt 6fl; uf]Pgn] o; u'DafnfO{ O{= !%!@ df agfPsf lyP -zdf{ / u'?ª, @)%^_. of] u'Dafsf] x|fKg] -k|lti7f_ ltAatsf u\;]/–dbf]u\–rg\ d7sf dxfkl08t zfSo –d\5f]u\–n\bg af6 ePsf] lyof] . zfSo–d\5f]u\–n\bg\ nfO{ 6f;L uf]Pgn] cfkm\gf] wd{u'? dfg]sf lyP . of] u'Daf klg zfSo ;Dk|bfo cGtu{tsf] ªf]/ u'Daf xf] . P]ltxfl;s ;Dkbfsf] b[li6sf]0fn] of] u'Daf clt g} dxTjk"0f{ u'Daf xf] . k|j]zåf/ bfofF afofF rt'df{xf/fh / rf/ lbSkfnsf a8]dfgsf d"lt{x? k|lt:yfkg ul/Psf 5g\ . k|j]zåf/sf] afofFlt/ /x]sf lbSkfnsf d"lt{x? u'Daf lgdf{0fs} ;dodf agfOPsf / bfofF tkm{ k|lt:yfkg ul/Psf lbSkfnsf d"lt{x? eg] s]jn ^) jif{ dfq k'/fgf] ePsf] s'/f :yfgLox? eGg] ub{5g\ . u'Dafsf] leqL efudf Pp6} l;ª\uf] ?vsf vDafx? p7fOPsf 5g\ .leqL efudf o:tf vDafx? #% j6f 5g\ . zfSo d'lg a'4sf d"lt{, cjnf]lst]Zj/, u'?kb\d ;+ejsf d"lt{x? k|lt:yfkg ul/Psf 5g\ eg] 5\of]t]{g klg /flvPsf] 5 . x]?sfsf] ofjo'd ;lxtsf] d"lt{ x]g{ nfossf] 5 . To;} ul/ kb\d;+ej, dGb/jf / o]z] 5f]Uofnsf d"lt{x? w]/} cfsif{s 5g\ . o; u'Dafsf] b'vfªsf] aLrdf dxfd'lg -y'a5]g_ sf] e"–:kz{ d"lt{ k|lt:yfkg ul/Psf] x'gfn] o;nfO{ y'a5]g elgPsf] x'g;S5 . of] u'Dafsf] k'/} leQf lrqx?n] el/Psf] 5 . w]/}j6f lrqx? v/fa ePsf] x'gfn] clxn] lh0ff]{4f/ eO/x]sf] 5 . xfn o;sf] lh0ff]{4f/ cd]l/sf lxdfnog kmfp08]zgn] ul/ /x]sf] 5 . sltkon] cd]l/sf lxdfnog kmfp08]zgsf] sfdnfO{ k|z+;f u/]sf 5g\ eg] sltkon] k'/fgf] ;SsnL :j?k ljuf/] sf] eGg] cf/f]k ;d]t nufOPsf] ;'lgof] . h] eP klg ToxfFsf :yfgLo snfsf/x? /ftlbg gofF lrq sf]g{ / dd{t ug{df Jo:t /x]sf] b]lvG5g\ . Tamang 83 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 6f;Lu]km]n b/af/ d':tfªL /fhf /fgLx? tyf /fhkl/jf/sf] ;b:ox?sf] a;f]af; /x]sf] of] b/af/sf] lgdf{0f O{ !$$) df cd] kfnn] u/]sf lyP . To;a]nf cd] kfn %# jif{sf lyP . of] gofF b/af/sf] gfd pgn] 6f;L u]km] n /fv]sf lyP -9'+u]n, /= s' , @))@_. of] b/af/nfO{ ;a} eGbf 7'nf] b/af/ -Uofn vfa 5]gkf]_ elgPsfn] d':tfªdf w]/} b/af/x? lyP eGg] k|i6 x'G5 . r/fª b/af/, 3ld b/af/, 7]+s/ b/af/, jfdvf/ b/af/ / lun'ª b/af/ dWo] df ;a}eGbf 7'nf] b/af/ ePsf]n] o;nfO{ Uofnvfa\ 5]gkf] elgPsf] x'g;S5 . kfFrtnfsf] of] b/af/ d'08f z}nLdf lgdf{0f ul/Psf] 5 . aflx/L efudf ;]tf] sd]/f]n] kf]ltPsf] 5 . lrq !#= nf]dGyfªsf] 6f;L u]km]n b/af/ -;|f]tM :ynut cWoog_ d':tfªsf ;a} 3/x? d'08f z}nLdf g} lgdf{0f ul/Psf 5g\ . t/ :d/0fLo s'/f s] 5 eg] efG;fsf]7f / Nxfvfªsf] 5fgf eg] cGo sf]7fx?sf] eGbf s]lx dfly prfO{df lgdf{0f ul/Psf] x'G5 . sf7sf] e–ofª nufP/ agfOPsf] of] b/af/ klg clxn] hL0f{ b]lvG5 . df6f]sf] ;+/rgfåf/f lgld{t ePsf] x'gfn] cln cgf}7f] b]lvG5 . of] b/af/sf] dflyNnf] tnfdf hfg] qmddf cK7\of/f e–ofªx?nfO{ kf/ ug'{ kg]{ x'G5 . of] b/af/sf] rf}yf] tnf dxTjk"0f{ 5 . h'g sf]7fdf sfUo'/, t]ªUo'/x? /flvPsf 5g\ . of] sf]7fdf k"hfkf7sf] sfo{ x'G5 . kfrf} tnfdf /fhfsf] a}7s, a]8?d , efG;f3/ / e08f/ sf]7f /x]sf] 5 . dxTjk"0{f d"lt{x? tyf wfld{s k':tsx?sf] ;+sng u/L o; b/af/df /flvPsf] 5 . 5tdf bHo'{ /flvPsf] 5 eg] aLr efudf xl/0f, gfp/, rf}+/L cflbsf l;+ªx? /flvPsf 5g\ . r/fª b/af/ d':tfªsf] df]Nndf hgfP cg';f/ of] b/af/ d':tfªL /fhf cxF 9f]g9'k bf]h]{n] agfPsf lyP . pgn] b/af/sf] gfd ;d9'a u]km]n /fv]sf lyP -zdf{ / u'?ª, @)%^_. r/fª tTsfnLg nf] /fHosf] lgldQ clt g} dxTjk"0f{ :yfg xf] . nf] sf afl;Gbfx?n] o;nfO{ df}nL / ah|f;g dfGg] ub{5g\-zdf{ / u'?ª, @)%^_. k|yd d':tfªL /fhf cd] kfnsf xh'/ af z]/a nfdf u'ªyfªaf6 nf]sf] d'lvof eP/ olx r/fªdf cfPsf lyP -9'+u]n, /= s' , @))@_. of] b/af/sf] d"Vo k|j]zåf/ klx/f]n] gi6 kfl/;s]sf] 5 . xfn klZrd lt/af6 9f]sf lgsflnPsf] 5 . kfFr tnfsf] of] b/af/ 8fF8fsf] 6'Kkfdf /x]sf] 5 / cToGt hL0f{ eO;s]sf] 5 . xfn o;sf] rf}yf] tnfdf dfq s]lx d"lt{x? tyf ;fdfgx? /flvPsf 5g\ . rf}yf] tnfsf] Pp6f sf]7fnfO{ z]/vfª elgG5 . hxfF hf]jf] vf;/ lrq !$= r/fªsf] hL0f{ b/af/, -;|f]tM :ynut cWoog_ kf0fLsf] !% cf}+ ztfAbLsf] clt g} ;'Gb/ d"lt{ /flvPsf] 5 . of] d"lt{sf] lz/df ePsf] k]G6Lª cToGt ;'Gb/ 5 . of] d'lt{ vf]6fgdf ag]sf] / ToxfFsf Tamang 84 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Jofkf/Lx?n] oxfF NofO{ /fhfnfO{ ;f}uft :j?k r9fPsf] x'g ;Sg] cf+sng lj1x?n] hfx]/ u/]sf 5g\ . of] d"lt{df lrgLofF snfsf] k|r'/ k|efj b]Vg ;lsG5 . cGo d"lt{x?df ah|;Tj / tf/fsf] d'lt{x? klg /x]sf 5g\ . ah|;Tjsf] d'lt{ cToGt hL0f{ cj:yfsf] 5 . h;sf] Pp6f cf}+nf g} 5}g . o;sf] t'?Gt} lh0ff]{4f/ ug'{ kg]{ b]lvG5 . ;fy} b]a|] sfgsf] efu klg lalu|Psf] 5 . v'6\6f / b]a|] efudf /x]sf] sdnsf] km"n klg x/fPsf] 5 . tf/fsf] v'6\6f lalu|Psf] 5 eg] lz/sf] d's'6 klg plKsPsf] 5 . k5fl8sf] tf]/0f eg] lrQfsif{s 5 . o;} sf]7fdf sfª\Uo'/ /flvPsf 5g\ . of] sfª\Uo'/nfO{ a}zfv dlxgfsf] cf;kf;df u'Dafdf nu]/ c7f/ lbg ;Dd kf7 ug]{ k|rng /x]5 . oxfF ci6;xfl;|sf k|1fkf/ldtf /flvPsf] 7"nf] afs; /x]5 . o;sf] 5]pdf csf]{ sf]7f 5 . h;df ljleGg vfnsf d'v'08fx?, ljleGg k|sf/sf xltof/x?, dxfsfnsf] yfªsf /flvPsf] afs;, w"tfssf] yfª\sf ePsf] afs; tyf cGo b]jtfx? /flvPsf /x]5g\ . r/fª u'Daf r/fª u'Dafsf] gfd r/fª y'at]g z]8'k wfu]{lnª xf] . r/fªnfO{ nf] 5f]b'gsf] bf]h]{b]g jf ah|f;g elgG5 egL cl3 g} elg;lsPsf] 5 . ufkm'{u u'Dafsf] df]Nn cg';f/ cd] kfnn] r/fªdf y'at]g z]8'k wfu]{lnª gfds wd{;+3 :yfkgf u/]sf lyP . To;kl5 ªf]5]{g s'ª\uf ;fªkf]nfO{ lgdGq0ff u/L wd{zf:qsf jrgx? ;'g]sf] j0f{g 5 . o; leIf' ;+3df b'O{ xhf/ Ps;7\7L hgf leIf' lyP eGg] pNn]v 5-zdf{ / u'?ª, @)%^_. of] u'Daf O{:jLsf] !$$) df g} ag]sf] egL zdf{ / u'?ª pNn]v ug'{x'G5 . d':tfªsf ;ft ykf}nf -nf] 5f]b'g_ leqsf Nx], tfª\Uo], gfsf b/Rof]u tLg ufpF, k"jL{ kxf8sf rf/ ufpF -9L, of/f, 3f/f, v]Nb]+_, 9fud/ / r/fª oL ;a} ufpFx? r/ fª u'Dafsf] If]qleq kb{5 . of] u'Dafdf d"n b]jtfsf] ?kdf d}q]o a'4sf] k|ltdf :yfkgf ul/Psf] 5 . oxfFsf ;j} k]G6Lªx? lh0ff]{4f/ ul/Psf 5g\ . gofF / 6lNsg] k]G6Lªx? cln /fd|f b]lvb}gg\ . of] u'Dafdf j}zfv, h]7sf] cf;kf;df 5] jf rSo]df sfª\Uo'/ t]ª\Uo'/ k9\g] ul/G5 . of] ;dfkg ug{sf nflu !* lbg nfUg] ub{5 . o; u'Dafdf cWoog ul/ ;s]kl5 9fafx? -leIf'_ ef/tsf] /fhfk'/ of ldG8'jfnf hfg] ub{5g\ . To;} u/L ef/tsf] zfSo sn]h / emfF:s/ klg hfg] ub{5g\ . of] u'Dafdf /x]sf] ªf]/5]g s'ª\uf ;fª\ kf]sf] 7«L -a:g] cf;g_ x]g{ / bz{g ug{ 6f9f 6f9faf6 dflg;x? cfpg] ub{5g\ . lrq g+ !%= r/fª u'Daf, -;|f]tM :ynut cWoog_ o;}n] klg o; u'DafnfO{ bf]h]{b]g -ah|f;g_ elgPsf] x'g ;S5 . of] u'Daf ;fSo cGtu{t ªf]/ ;Dk|bfosf] xf] . r/fª n]U:o] 5f]lnª r'g\Do] nf]A8f of] cfgL :s'n xf] . o;sf] gfd r/fª n]U:o] 5f]lnª r'g\Do] nf]A8f egL /flvPsf] 5 . r/fªdf agfOPsf] of] :s'ndf xfn @) -aL;_ hgf cfgLx? k9\g] ub{5g\ . @)^^ ;fndf s]jn % hgf ljBfyL{x?af6 z'? ul/Psf] of] :s'nnfO{ j}b]lzs ;xof]u k|fKt 5 . Tamang 85 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 ltAatL, g]kfnL / c+u]|hL tLg} efiffsf] k9fO x'g] o; ljBfnonfO{ u'0f:t/Lo lzIff lbg] ynf]sf] ?kdf :yfkgf ul/Psf] egL ;+:yfksx? eGg] ub{5g\ . o; ljBfnodf r/fªs} / cGo glhssf ufpFaf6 klg k9\g egL cfpg] u/]sf 5g\ . ;+:yfksx?sf] p4]Zo gfgLx?nfO{ leIf'0fL agfpg] geO{ u'0f:t/Lo lzIff lbg] ynf]sf] ?kdf ljsf; ug]{ ePtf klg gfgLx? eg] leIf'0fL aGg rfx]sf] atfpF5g\ . o; ljBfnosL ;+:yfks cWoIf dfof lji6 x'g\ . hf] xfnsf d':tfªL /fhfsf alxgL x'g\ . ljBfyL{ ;+Vof cg';f/ sf] sIff sf]7f ePsf] o; ljBfnosf] k':tsfno eg] lgs} 7'nf] / >f]t / ;fwgn] el/k"0f{ 5 . lxdfn kf/L hfFbf k'Ug} kg]{ t/ d gk'u]sf dxTjk'0f{ :yfg tyf u'Dafx? != u'? ;fªkm'u dgfª d':tfªsf jfl;Gbfx?n] kljq lty{:ynsf] ?kdf lnO{ bz{gfy{ hfg] :yfg u'? ;fª km'u xf] . of] Pp6f u'kmf xf] . hxfF ljleGg k|sf/sf :jpTkGg ePsf 9'+ufsf cfs[ltx? 5g\ . hxfF u'? kb\d ;+ejn] tk:of ug'{ePsf] lyof] . @= s'5fa t]/ ªf s'5fa t]/ªf u'Daf hf]d;f]db]lv blIf0f k"j{kl6\6 l7gLdf cjl:yt 5 . of] u'Daf gjf}+ ztfAbLsf] z'?lt/ u'? kb\d ;+ejn] lgdf{0f u/]sf] eGg] syg 5 . t/ ;qf}+ ztfAbLdf pu]{g kfN;fªn] pgsf u'? b' b'n bf]h]{n] k~r gLlw k|bfg u/] kl5 lgdf{0f ul/Psf] xf] . bfd 5f]P 6'Ns' GoLg yLu u|Gy cg';f/ u'? kb\d ;+ejsf] d"lt{, bf]h]{ 8f]nf]sf] d"lt{, 8flsgL o] z] 5f]Uofnsf] d"lt{, u'? kb\d ;+ejsf] a:q / h'Qf /fv]/ agfOPsf] u'Daf ePsf]n] o; u'Dafsf] gfd s'5fa t]/ªf /xg uPsf] xf] --:g]nu|f]e, !(*!_. #= rf]ª;L /fª hf]ª o; 7fpFdf cfkm} pTkGg ePsf 9'+ufsf ljleGg cfs[ltx? ePsf]n] / u'? kb\d ;+ej;Fu ;DalGwt :yfg ePsf]n] o; :yfgnfO{ kljq tLy{:ynsf] ?kdf lnOG5 . ;d/af6 l3lnª hfg] qmddf Pp6f u'kmf cfpFb5 . hxfF :jpTkGg ePsf k|fs[lts r}To nufot cGo cfs[ltx? b]Vg ;lsG5 . u\rf]ª\–u\;L–/fª–a\o'ª cyf{t rf]ª;L /fª Ho'ªsf] cy{ :jpTkGg :yfg eGg] x'G5 . of] k|fs[lts u'kmfnfO{ cln j]jf:tf ul/Psf] h:tf] b]lvG5 cyf{t o;sf] plrt dd{t ;Def/ / /]vb] v ePsf] b]lvb}g . ljz]if ul/ ltAatsf] tTsflng vfDkf n8fO{+sf] ;dodf o; :yfgsf] ;Dkbfx?sf] gfz ePsf] eGg] :yfgLojf;Lx?sf] egfO{ 5 . of] Pp6f dxTjk"0f{ tLy{:ynx? dWo] Ps xf] . d':tfª nufot dgfªaf6 klg bz{gfyL{x? o; :yfgdf tLyf{6g ug{ cfpg] ub{5g\ . o; u'kmfdf cfkm} pTkGg ePsf rf/j6f 5f]t]{gx? 5g\ . ;a}eGbf 7"nf] 5f]t]{g sl/a b'O{ lkm6 cUnf] 5 eg] cGo b'O{ 5f]t]{gx? sl/a 8]9 lkm6 cUnf 5g\ eg] ;a}eGbf ;fgf] 5f]t]{g eg] sl/a kf}g] Ps lkm6sf] 5 . oL 5f] t]{gx? cfZro{nfUbf 5g\ . olb oL 5f]t]{gx?sf s'g} efu elTsP jf 6'6] km'6]df k"gM pld|G5 eGg] ljZjf; 5 . o;}sf/0f o; 7fpFsf oL r}Tox?sf w]/} efux?nfO{ eTsfpg] sfo{ ePsf]n] g/fd|f] b]lvPsf] xf] . oL5f]t]{gx?nfO{ n'ufkmf6fx?n] 5f] k]/ /flvPsf 5g\ . To;}ul/ oL 5f]t]{gx?nfO{ u'? l/Gkf]5]sf ;fgf ;fgf w]/} k|ltdfx?n] 5f]k]/ /flvPsf] 5 . o; 7fpFdf cGo dfgj lgld{t 5f]t]{gx? klg 5g\ . cldtfe a'4, cjnf]lst]Zj/, u'? kb\d ;+ej tyf eujfg zfSo d"lgsf leQ]lrqx? klg sf]l/Psf 5g\-:g]nu|f]e, !(*!_. olx u'kmfsf] af6f]df tLghgf ;fSo nfdfx?sf] leQ]lrqx? klg 5g\ . a\of–a/n–s'g–a\;fª–a\?u–/Uo; -Hof8n s'G;fª 8'Uu]_ hf] tk:of/t efjdf 5g\ , 8«Lg–5]g\–/rf–aO–a\nf–df ;f–Sof /\Uon–d\rg\ -8Lg5]g rfjO nfdf ;fSo Uofn5g\_ hf] pkb]z lbg] efjdf 5g\, To;}ul/ a\o–a\tfª–s'g\–a\;fª\–k|mLg–n;\ -Hoftfª s'G;fª 7«LGn]_ klg pkb]z lbg] d'b|fdf g} ePsf] lrq sf]l/Psf] 5 -:g]nu|f]e, !(*!_. o; u'kmfdf k'Ubf hf] ;'s}sf] dg 9Ss km'Ng] ub{5 . $= 3ld u'Daf 3ld u'Dafsf] jf:tljs gfd z] 9'a wfu]{lnª u'Daf xf] . of] u'Daf d':tfªL /fhf 5fª5]g 6f;L uf]Pg / nfdf gfDv kfNb]gn] kfgL k'?if afFb/ jif{ -O{ !%!@_ df agfPsf lyP-zdf{ / u'?ª, @)%^_ . of] u'Daf d':tfªsf] dxTjk"0f{ u'Dafx? Tamang 86 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 dWo] Ps xf] . of] ªf]/ ;Dk|bfosf] u'Daf xf] . %= lun'ª u'Daf M lun'ª ufpFdf /x]sf] of] u'Daf d':tfªL /fhfsf d7\ofxf 5f]/f -Go'n'_ n] agfPsf] eGg] hg>'lt 5 . 6'rLsf cg';f/ ªf]/5]g s'ª\uf ;fª\kf] o; :yfgdf O{:jLsf] !$$^ df cfP/ wd{;+3 agfO{ s8f lgoddf afFw]sf] eGg] pNn]v 5 . nf]dGyfªdf dxfsfn a:g g?rfPsf]n] o; :yfgdf nu]/ :yfkgf ul/Psfn] of] u'Daf dxTjk"0f{ 5 eGg] s'/f :ki7 x'G5 . of] klg ªf]/ ;Dk|bfos} Pp6f u'Daf xf] . ^= lg km"u u'Daf of] u'Daf 5f];]/ ufpFdf /x]sf] 5 . lg km"u -;"o{ u'kmf_ gfds u'kmfdf /x]sf] of] u'Daf pQ/af6 blIf0f kms]{sf] kxf8sf] km]bLdf 5 . r/fª u'Dafsf Zofa9'ª nf]jf] v]G5]g -O{:jLsf] !% cf}+ ztfAbL_ n] o; u'kmfnfO{ zLtsfnLg cfjf;sf] ?kdf pkof]u ul/Psf] lyof] -zdf{ / u'?ª, @)%^_ . of] u'Daf ªf]/ ;Dk|bfosf] u'Daf xf] . &= nf] u]sf/ u'DafM -a\nf] b\u] b\s/_ M t]/ g] bfªkf] nf] u]sf/ u'Daf pkNnf] d':tfªdf cjl:yt 5 . rf/fªb]lv klZrdkl6\6 nfª\ 5]g\ l/ 8fF8fsf] km]bLdf d/fª ufpFb]lv s]xL dfly of] u'Daf cjl:yt 5 . of] rf/fªb]lv sl/a b'O{ 306fsf] k}bn b'/Ldf kb{5 . of] g]kfnsf] lxdfnL e]usf] ;a}eGbf klxnf] / k"/fgf] u'Daf xf] . cf7f}+ ztfAbLdf u'? kb\d ;+ejn] agfpg' ePsf] of] u'Dafsf] lgdf{0f kl5 dfq ltAatsf] ;fDo] u'Daf lgdf{0f ePsf] xf] . ;fDo] u'Daf agfpg cfrfo{ zfGt /lIftn] w]/} sf]lzz ug'{ eP klg c;kmn x'g' eO{ kl5 u'? kb\d ;+ejnfO{ af] nfO{ k7fpg /fhf l7«;f]ª b]pr]gnfO{ cfu|x ug'{ eof] . To; cg'?k u'? kb\d ;+ej ltAat k'Ug' ePkl5 ljleGg :yfgLo b]j b]jL tyf /fIf; /fIf;gLn] b'Mv lbP5g\ . tL ;a}nfO{ bdg u/L jfrf aFwfO{ ;s] kl5 eg] Pp6L /fIf;gLn] w]/} b'Mv lbPsf] x'Fbf To;nfO{ v]b\b} cfpFbf o; 7fpFdf bdg ug{ ;kmn ePsf] ;Demgfdf u'Daf agfPsf] eGg] lsjbGtL kfOG5 . o; u'DafnfO{ :yfgLo dflg;x? 3f/ u'Daf klg eGg] ub{5g\ . nf] u]sf/ -u\nf] b\u] b\s/\_ zAbn] nf] sf] g}lts pRrtf eGg] cy{ nfU5 . o;} sf/0f klg ljleGg ;Dk|bfodf ljeflht d':tfª] hgtfsf] of] ;femf u'Daf xf] . of] u'Daf O{= ;+=&%! df ag]sf] xf] . of] u'DafnfO{ t]/ g] bfª\kf] -u\t]/ u\g;\ bª\kf]_ klg elgG5 . o;sf] cy{ klxnf] gLlw lty{ x'G5 . u'? kb\d ;+ejn] ;a}eGbf klxn] o;} 7fpFdf lglwx? n'sfpg' ePsf]n] o;nfO{ klxnf] lglw lty{ elgPsf] xf] . rf/fª u'Dafsf] a]d\ 5\ofudf d':tfªnfO{ u'? kb\d ;+ejn] e"t jzdf kf/]sf] e"ld egL pNn]v ul/Psf] 5 . To;} ul/ Roflxudf cd] kfnn] dxfg lty{ nf] u]sf/sf] glhs rf/fªdf b/af/ / u'Daf agfPsf] pNn]v 5 . of] GoLªdf ;Dk|bfosf] u'Daf xf] . oxfF GoLªdf ;Dk|bfosf] sf]g\5\of]u lRo b'O -b\sf]g\ d\5f]u\ ;lKo ;\b';\_ -/Tg ;d'Rro_ lxbd\ cg';f/sf] k"hfkf7 ul/G5 . h;cg';f/ u'? kb\d ;+ejnfO{ nfdf u'?, u'? kb\d ;+ejs} /f}b| ?k u'? 9fu\d/nfO{ lxbd -Oi6b]j_, ;]ª bf]ªdf cyjf l;+xjSqfnfO{ vfG8f]df -8flsgL_, dlgª uf]Gkf] -dxfsfn_ nfO{ uf]Gkf] / RofUkf d]n]gnfO{ ;'ª\df -/Ifs_ dfGb5g\ . oxfF ltAatL klxnf] dlxgf, rf}yf] dlxgf, kfFrf} dlxgf gjf}+ dlxgf / bzf}+ dlxgfdf ljz]if k|sf/sf] k"hfcfhf x'g] ub{5 . *= 5\of]Phf]ª u'Daf nf]dGyfªsf] pQ/ pQ/k"j{df 5\of]Phf]ª u'Daf /x]sf] 5 . of] 8«‘Skf sfUo' ;Dk|bfosf] u'Daf xf] . 8f]Skfx?sf] j:tLdf /x]sf] of] u'Dafsf] cf;kf;df ªfUkfx?sf 3/ 5g\ . Tamang 87 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 (= n'/L u'Daf n'/L u'Daf u'kmf leq /x]sf] k|l;4 u'Daf xf] . u'kmfleq /x]sf] r}To / snfTds 9]a|Lx?sf nflu of] u'Daf clt g} k|l;4 5 . n' sf] cy{ gfu / /L sf] cy{ kj{t eGg] x'G5 . of] u'Daf olx gfu kj{tdf /x]sf] 5 . of] ;ft ykf}nfsf] k"j{df kb{5 . PsfGtdf Wofg a;L l;l4 xfl;n ug{sf nflu of]= u'DafnfO{ dxTjk"0f{ dflgG5 . of] u'Daf sfUo' ;Dk|bfosf] u'Daf xf] . s'Og;fª Hofn'ª gfds nfdfn] oxfF l;l4 xfl;n u/]sf] x'gfn] o]f u'Daf / u'kmfsf] dxTj a9]sf] 5 . !)= 3dL b/af/ 3dL b/af/ d':tfªL /fhf t]GhLg jfªUofnn] sf7 af3 jif{ -O{ !&#$_ df agfPsf x'g\ -zdf{ / u'?ª, @)%^_. of] b/af/ k|fo h;f] elTs;s]sf] cj:yfdf 5 . !!= Dxf/ hf]ª u'kmf Dxf/ hf]ª u'kmfdf af]g wd{sf dxTjk"0f{ k':tsx? ef/L ;+Vofdf kfOPsf] 5 . of] u'kmfdf k|j]z ug{ Hofb} sl7g 5 . o;sf] Jofks cg';Gwfg x'g ;d]t h?/L 5 . !@= d'lQmgfyM 5\o'ldu Uof5f af}4 / lxGb' b'j} wdf{jnDaLx?sf nflu of] kljq lty{ :yn xf] . dflyNnf] d':tfªsf] km]bdf / sfua]gL b]lv k"j{kl6\6 /x]sf] d'lQmgfynfO{ lxdfnL af}4x? 5\o'ldu Uof5f eGg] ub{5g\ . d'lQmgfy lxGb' / af}4 b'a}sf nflu kljq tLy{ :yn xf] . of] dlGb/ #,*)) ld6/sf] prfO{df cjl:yt 5 . af}4x?n] 5\o'ldu Uof5f eGg'df nx/} !)* wf/fx? x'g'n] klg x'g ;Sb5 lsgeg] 5\o'ldu Uof5fsf] cy{ ;o hnwf/f eGg] x'G5 . af}4 u|Gydf pNn]v u/] cg';f/ of] :yfg 8flsgLx?sf] :yfg xf] . of] @$ 7"nf tflGqs :yfgx? dWo] Ps xf] . af}4x?n] d'lQmgfydf /x]sf] d"lt{nfO{ cjnf]lst]Zj/ cyf{t s?0ffsf] k|ltd"lt{ dfGg] ub{5g\ . ;Fu} d]jf/ Nxf u'Daf 5 . GoLªdf ;Dk|bfosf nfdfx?af6 oxfF k"hf kf7 x'g] ub{5 . nfdf bf]df/sf] kl/jf/n] wfld{s k"hfkf7 ub}{ cfO /x]sf 5g\ eg] xfnsf k|d'v nfdf nfdf jfªu]n x'g'x'G5 . o;nfO{ 5\o'nf d]jf/, ;fnf d]jf/ / bf]nf d]jf/ klg eGg] ul/G5 . 5\o' nf d]jf/n] r]G/]hLu -cjnf]lst]Zj/_, ;f nf d]jf/n] dGh'>L / b]f nf d]jf/n] ah|kf0fL k|ltlglwTj ug]{ 10ub{5 . ltAatL af}4 wd{ cg';f/ o; :yfgnfO{ @! tf/fx?sf] cyf{t b]jLx?sf] kljq 3/ dflgG5 . To;}u/L cfsf;df gfrL lxF8\g] zlQmzfnL 8flsgLx?sf] kljq :ynsf] ?kdf o;nfO{ lnOG5 . u'? kb\d ;+ejn] o;} :yfgdf Wofg ug'{ ePsf] lyof] eg] 8flsgLx?nfO{ grfP/ gfr x]g'{ ePsf] lyof] . ltAatL efiffdf !^ cf}+ ztflAb kl5 w]/} u|Gyx? 5'ldu Uof5fsf] af/]df n]lvPsf 5g\ . 5'ldu Uof5fnfO{ ## cf}+ :ju{;Fu t'ngf ul/Psf] 5 . u'? kb\d ;+ej oxfF cfpg' eO{ nf]jf hgtfnfO{ cfkm\gf] lzio agfP/ oxfF dlGb/ agfpg' eof] / cfkm} dlGb/ leq lj/fhdfg x'g' eof] . ;f] d"lt{nfO{ u'? :jo+n] cfkm\gf] xftn] agfpg' eof] . of] :yfg *) dxflz4x?åf/f cflzjf{b k|fKt :yfg xf] . ^$ 8flsgLx? b]vf k/]sf] :yfg klg olx xf] . ah|of] lugLsf] cflzjf{b k|fKt e"ld, @! tf/fsf] af;:yfg, 8flsgLx?sf] e"ld, s]jn efUozfnL JolQmn] dfq tGqsf] ;fwgf ug{ kfpg] 7fpF, cefuLx?n] gkfpg] 7fpF olx 5\o'ldu Uof5f g} xf] . !#= sfuj]gL sfuj]gL hf]d;f]d, d'lQmgfy / 5'U;fªsf] aLrdf kb{5 . oxfF lxGb' wdf{jnDaLx? lkt[ >f4 ug{sf nflu hfg] ub{5g\ . o; :yfgdf lkt[ >f4 u/]df lkt[n] d'lQm kfpg] nf]sf]lQm kfOG5 . !) 5\o" n] kfgL, bf] n] 9"+uf / ;f n] df6f] hgfp5 . Tamang 88 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 !$= bfdf]b/ s'08 d':tfªsf] csf]{ dxTjk"0f{ lty{ :yn bfdf]b/ s'08 klg Ps xf] . o; :yfgdf >4fn' eQmhgx? :gfg tyf bz{gsf lgldQ hfg] ub{5g\ . !%= hf]ªM -lsNnfx?_ d':tfªdf ljleGg ;dodf ljleGg :yfgx?df lsNnfx? agfO{Psf lyP . tL lsNnfx? dWo] lsNnfx?sf] gfd tn pNn]v ul/Psf] 5 . s_ vRof]P hf]ª v_ vRof]P 5'ª u_ s/s hf]ª 3_ lKxp hf]ª ª_ Dxf/ hf]ª r_ hf]ª sfkf]{ 5_ hf]ª km'u -o;sf] 5f]6s/Ldf aofg 5 _ h_ ;d hf]ª em_ 5\of]P hf]ª !^= u'kmfx? -km"u_ s_ Dxf/ hf]ª km'u v_ hf]ª km'u u_ n'/L 3_ 5\of]P hf]ª ª_ lg km'u r_ g'a 5\of]u km'u -aofg ul/Psf] 5 _ d':tfª ;DalGw dxTjk"0f{ tYox? != d':tfªsf] e" b[io rGb|dfsf] ;tx (Moon landscape) h:tf] b]lvg] ePsf]n] cToGt ;'Gb/ 5 . @= d':tfª lxdfn kfl/sf] 7fpF ePsf]n] lxdfn kfl/ k'Ubfsf] /f]df~rstf g} km/s k|sf/sf] x'G5 . #= of] If]qdf kfgL kb}{g t/ hf8f] dlxgfdf cToGt lr;f] x'g] / lxpF kg]{ ub{5 . $= laxfg !) ah] kl5 a]un] xfjf axg z'? u/L a]n'sL % ah];Dd alx /xG5 . To;}n] cTolws dfqfdf 5f/f] p8fpg] ub{5 . %= d':tfªdf df6f]sf 7'nf 7'nf / eJo ;+/rgfx? 5g\ . ^= d':tfªdf w]/} u'Dafx? 5g\ .oL u'Dafx?sf] wfld{s dfq geO{ P]ltxfl;s dxTj klg /x]sf] 5 . &= u'Dafx? GoLªdf, ;fSo / sfUo' ;Dk|bfosf 5g\ . ;fSodf klg ljz]if u/L ªf]/ ;Dk|bfosf] u'Dafx?sf] afx'Notf 5 . *= a]gLb]lv uPsf] ;fFu'/f] / 8/nfUbf] af6f] rLgsf] l;dfgf ;Dd g} k'–ofOPsf] 5 . (= :jb]zL tyf ljb]zL ko{6sx?sf] nsf]{ b]Vg kfOG5 . of] kbofqLx?sf nflu :ju{ xf] . !)= d'lQmgfy;Dd :jb]zL ko{6sx? w]/} kfOG5g\ . !!= kfx'gfx?sf] ;Tsf/ ug{ oxfFsf dflg;x? vlKk; 5g\ . !@= cfw'lgsLs/0fn] oxfFsf dflg;x?nfO{ w]/} k|efj kfl/;s]sf] b]lvG5 . !#= klxrfgsf] af/]df klg oxfFsf dflg;x? ;r]t /x]sf] b]lvG5 . !$= k|foh;f] u'Dafsf] lh0ff]{4f/ ul/g' kg]{ b]lvG5 . !%= ;Dkbfsf] hu]gf{df :yfgLo ;d'bfosf] x]n\r]qm\ofO{ b]lvG5 . !^= nf]dGyfªdf pn'Fa'n'F h:tf] ;+:s[lt klg kfOG5 . h;sf] cWoog x'g h?/L 5 . !&= h] hlt ;+/rgf / ;Dkbfx? 5g\ k|fo a'4 wd{;Fu ;DalGwt 5g\ . !*= lthL d':tfªsf] dxTjk"0f{ rf8 xf] . !(= of/tf]ª rf8 d':tfªdf w'dwfdsf ;fy dgfOG5 . hxfF /fhf, /fgL / d'Vo nfdfsf] e'ldsf x'G5 . s]lx ;"emfjx? != d':tfª hfg] ;8ssf] ljsf; / lj:tf/ u/L sfnf]kq] ul/g' kg]{ b]lvG5 . @= df6f]sf lt eAo ;+/rgf tyf ;Dkbfsf] t'?Gt lh0ff]{4f/ ul/g' kg]{ b]lvG5 . #= u'Daf tyf u'kmfdf /x]sf af}4 lrqx?sf] tTsfn dd{t ;Def/ x'g' kg]{ b]lvG5 . $=lh0ff]{4f/sf] xsdf df}lnstfnfO{ Wofgdf /fv]/ glauf/L lh0ff]{4f/ ul/g' kg]{ b]lvG5. %= ;/sf/n] ljb]zL ko{6s;Fu d':tfª e|d0fsf nflu 7"nf] /sd s/ lng] x'Fbf sDtLdf Tof] /sdsf] cfwf /sd d':tfªsf] ;fF:s[lts ;Dkbfsf] ;+/If0fdf vr{ ul/g' kg]{ b]lvG5. ^= :yfgLo hgtf, ACAP , ;/sf/ / /fhgLltsdL{x? Ps eP/ d':tfªsf] ljsf;df cu|;/ x'g' kg]{ b]lvG5. Tamang 89 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 &= d':tfªsf] ko{6gsf lgldQ 5'6\6} P]g agfP/ nfu" ug'{ kg]{ b]lvG5 . *= df6f]sf] ;+/rgfsf ;Dkbf /x]sf] glhsdf uf8L u'8\g] ;8s lgdf{0f ul/g' x'Fb}g . (= df6f]sf] ;+/rgf / jf:t'snfsf] cWoogsf nflu ;/sf/sf] kxn clgjfo{ 5 . !)= d':tfªsf u'Dafx?df /x]sf sf/5fu\, leQfdf n]lvPsf n]vf}6 tyf cGo P]ltxfl;s b:tfj]hx?sf] Jofks cWoog / cg';Gwfg x'g h?/L b]lvG5 . ;Gbe{ ;fdfu|Lx? M h]:6, sf]= -!(*!_= df]g'd]G6\;\ ckm gb{g\ g]kfn, o'g]:sf]= 9'+u]n, /= -!(**_= d':tfª lhNnfsf] nf]dGyfªdf dgfOg]of/–tf]ª kj{, g]kfnM kf:6 P08 k|]h]G6, !-!_= 9'+u]n, /= -@)^*_= d'lQmIf]q, c ;'k/ PUhfDkn ckm l/lnhLo;\ sf]PUhL:6]G; Og g]kfn, b]jjf0fL= 9'+u]n, /=-@)^(_=-nf]_ d':tfª /fHosf] ;fdflhs cfly{s Oltxf;, sf7df8f}+= 9'+u]n, /= s'= -@))@_= b lsª8d ckm nf] -d':tfª_= sf7df8f}+, g]kfnM lhUd] P;= kL= lai6 km/ tf;L u]km]n kmfp08];g= zdf{ k|= / u'?ª h= -@)%^_=a\nf] -d':tfª_ sf] ;fF:s[lts ;Dkbf, sf7df8f}+M l;gf; lslt{k'/= :g]nu|f]e, 8]=-!(*!_= Kn];]; ckm lkNu|Ld]h Og yfu, -yfs vf]nf_=s}nfz= lrq !^= lxdfn kf/L d":tfªsf] gS;f Tamang 90 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 BISHNOI COMMUNICATION FOR PERFECT LIFE, DEATH AND ENLIGHTENMENT :AN ECOLOGICAL PERSPECTIVE Moksha * ABSTRACT This research proves Bishnoi communication is not communication like other and it is different then other communication understanding up to now because it focuse on perfect life, death and enlightenment (Moksha/Mukti) with core focuse on ecology. No communication understanding ever has given such great notion. Through deductive reasoning this research rejects all previously established theories, models, notions and understanding of communication. It rejects the Aristotilian tradition which was strengthened by Lasswll, Shanon and Weaver, Berlo etc. after Second World War. A new tradition is now ready for understanding the communication with perfection that adds ecology on it’s heart. Such great understanding of communication given by Guru Jamheshwar Ji in 1400’s is unique as well as very useful for contemporary global situation. The textual analysis and historical analysis are used here to meet the target result. Furthermore it asks for further depth research in the field with field experimentation for recent development. KEYWORDS: Bishnoi, Guru Jambheshwar Bhagawaan, Communication Theory, Model, Sutras. *Corresponding Author Moksha Research Director NIMS College Email:aryala4dk@yahoo.com, Cell No. 977- 9741060086 INTRODUCTION Traditionally, models of communication were found in religious thought (Carey, 2004, p. 43). This research that’s why seeks the modele of communication in religious thought of Bishnoism. This religion is the most practical, simple, eco-friendly and caring sect of Hindu Dharma founded by great visionary saint Guru Jambheshwar Ji in year 1485 AD (Vikram Sanwat 1542, Kartik month, Krishna 8th) on a sand dune called Samrathal Dhora in Thar desert of Rajasthan, India. Based on 29 principles (tenets/commandants/rules), Bishnoism was the first sect/religion emphasizing love, peace and harmony among not only human beings but also with Mother Nature, wild animals and trees. Guru Jambheshwar used religion to convey his message of living peacefully with love, and harmony with other faiths and nature. Cultural values are a basic part of the communication agenda (Singh, 2002, p. 157). The cultural value in Bishnoism teaches love, peace, kindness, simple life, honesty, compassion, forgiveness, hard work, and good moral character, internal and external purity. Bishnois are nature lover people and are first environmentalists of India. In addition to 29 rules, Guru Ji's teachings are a blend of best practices of all faiths & religions and are covered by 120 shabads which he said to different people at different time & location in various contexts. The goal of communication in the Hindu concept would not be limited to just this extent. Hinduism always emphasizes to achieve all of the purushartha chatustayas, that is, four goals of life: Artha, Kama, Dharma and Moksha (Adhikari: 2008, P. 284). Bishnoism is a sect with difference which does not believe Moksha 91 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 in statue worshiping, unnecessary rituals, man worshiping, and castism but believe in karma, one God (Vishnu) and equal rights. Saint Guru Jambheshwar Ji gave such a simple way which ensures, "JEEYAN NE JUKTI AUR MARIYAN NE MUKTI" means an art of living for this life and then Moksha/heaven after this life. With vast diversities of cultures and philosophies within the Hindu society, it is just one of many models that could be developed. Many theories and models of communication would come out if communication discipline has enthusiasm of encountering different Hindu philosophical traditions (Adhikari: 2008, P. 286). This research seeks the communication direction in those 29 sutras by Guru Jambheshwars ji that is practiced in Bishnoi religion in India. Presenting a new theory on the basis of some concept is very difficult. It has been happening since Aristotelian tradition of the study of communication conceptualized in Rhetoric (Aryal: 2013, Moksha: 2014). Communication (from Latin "communis", meaning to share) is the activity of conveying information through the exchange of thoughts, messages, or information, as by speech, visuals, signals, writing, or behavior(Bateson: 1955). There are so many models with explanation of all communication parties including- sender or source, receiver, feedback, channel, message, noise, encoding, decoding, context etc. All has a unique connection (Aryal: 2013). Narula (2003) says Aristotle's model as "the earliest communication model" (p. 47). Aristotle's rhetoric has been said as "the most influential during the next 2,300 years" (Stone, Singletary, & Richmond, 2003, p. 2). Aristotelian concept of communication in the West is such that it is "fully embedded" even "in the currently influential models of Lasswell (1948) and Shannon and Weaver (1949)" (Narula, 2003, p. 14). Observing that "some today still consider this the greatest work on rhetoric ever written" Stone, Singletary, & Richmond (2003) consider the rhetorical approach to communication as "the primary source of communication theories for people living in democratic societies" (p. 2). Human verbal communication can operate and always does operate at many contrasting levels of abstraction (Bateson: 1955).The power of communication of thoughts and opinions is the gift of God, and the freedom of it is the source of allscience, the first fruits and the ultimate happiness of society; and therefore it seems to follow, that human laws ought not to interpose, nay, cannot interpose, to prevent the communication of sentiments and opinions in voluntary assemblies of men (Eyre and Case: 1794, p. 99). According to communication theorist Robert T. Craig in his essay "Communication Theory as a Field" (1999), "despite the ancient roots and growing profusion of theories about communication", there is not a field of study that can be identified as "communication theory" (Lanham: 2003) .The origins of communication theory are linked to the development of information theory in the early 1920s (Littlejohn: 2002). Limited information-theoretic ideas had been developed at Bell Labs, all implicitly assuming events of equal probability (Chandler: 1994). Harry Nyquist’s 1924 paper, Certain Factors Affecting Telegraph Speed, contains a theoretical section quantifying "intelligence" and the "line speed" at which it can be transmitted by a communication system (Emory: 1997). Ralph Hartley's 1928 paper, Transmission of Information, uses the word "information" as a measurable quantity, reflecting the receiver's ability to distinguish one sequence of symbols from any other. The natural unit of information was therefore the decimal digit, much later renamed the hartley in his honour as a unit or scale or measure of information (Goffman: 1959, p. 73). Alan Turing in 1940 used similar ideas as part of the statistical analysis of the breaking of the German second world warEnigma ciphers (Griffin: 2006).The main landmark event that opened the way to the development of communication theory was the publication of an article by Claude Shannon in the Bell System Technical Journal in July and October 1948 under the title "A Mathematical Theory of Communication" (Robert: 2001, p. 125).Shannon focused on the problem of how best to encode the information that a sender wants to transmit (Werner: 1989). He used also tools in probability theory, developed by Norbert Wienr. They marked the nascent stages of applied communication theory at that time. Moksha 92 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Shannon developed information entropy as a measure for the uncertainty in a message while essentially inventing the field of information theory (Paul: December 2002). In 1949, in a declassified version of his wartime work on the mathematical theory of cryptography ("Communication Theory of Secrecy Systems"), he proved that all theoretically unbreakable ciphers must have the same requirements as the one-time pad (Lindlof and Taylor: 2002) . He is also credited with the introduction of sampling theory, which is concerned with representing a continuous-time signal from a (uniform) discrete set of samples. This theory was essential in enabling telecommunications to move from analog to digital transmissions systems in the 1960s and later (Miller: 2005). In 1951, Shannon made his fundamental contribution to natural language processing and computational linguistics with his article "Prediction and Entropy of Printed English" (1951), providing a clear quantifiable link between cultural practice and probabilistic cognition (Rothwell: 2010, p. 11-15).The studies on information theory by Claude Elwood Shannon, Warren Weaver and others, prompted research on newmodels of communication from other scientific perspectives like psychology and sociology(Werner: 1988). In science, a model is a structure that represents a theory (Robyn: 2000). Scholars from disciplines different from mathematics and engineering began to take distance from the Shannon and Weaver models as a 'transmissible model': They developed a model of communication which was intended to assist in developing a mathematical theory of communication. Shannon and Weaver's work proved valuable for communication engineers in dealing with such issues as the capacity of various communication channels in 'bits per second'. It contributed to computer science. It led to very useful work on redundancy in language. And in making 'information' 'measurable' it gave birth to the mathematical study of 'information theory' — D. Chandler (Miller: 2005). Harold Lasswell (1902–1978), a political scientist and communication theorist, was a member of the Chicago school of sociology. In his work "The Structure and Function of Communication in Society" (1948), he defined the communication process as "Who (says) what (to) whom (in) What Channel (with) What Effect". The distinct model he propounded was known as Dance Model (Laswell: 1948). These first studies on communication's models promoted more researches on the topic (Anderson and Baym: December 2004). Wilbur Lang Schramm (1907–1987), whom communication theorist Everett Rogers called the "founder of communication study", focused his studies on the experience of the sender and receiver (listener). Communication is possible only upon a common language between sender and receiver. Everett Roger's accounts later led to the basis for development communication studies (Schramm: 1907-1987). In 1960, David Kenneth Berlo, a disciple of Schramm, expanded on Shannon and Weaver's linear model of communication and created the Sender-Message-Channel-Receiver Model of communication (SMCR Model) exposed in his work The Process of Communication, where communication appears as a regulated process that allows the subject to negotiate with his living environment (Littlejohnand Foss: 2008) . Communication becomes, then, a value of power and influence (Berlo: 1960, Carol Christensen: 1965). In 1963, Richard Whately's (1787-1863) "Elements of Rhetoric" was republished with a critical introduction by Douglas Ehninger and a foreword by David Potter (Wolfgang: September 2006) . They explored what they called the "Aristotle's models of communication". James L. Kinneavy (1920–1999) also explored Aristotle's rhetoric and communication model in "A Theory of Discourse" 1971 (Whately, Ehninger and Potter: 1963). In 1999, Craig wrote a landmark article, "Communication Theory as a Field", which expanded the conversation regarding disciplinary identity in the field of communication (Faulkner: 1999) . At that time, communication theory textbooks had little to no agreement on how to present the field or what theories to include in their textbooks (Jimenez and Guillem: August 2009). This article has since become the foundational framework for four different textbooks to introduce the field of communication. In this article, Craig "proposes a vision for communication theory that takes a huge step toward unifying this rather disparate field and addressing its complexities (Frigg and Hartmann: 2009). Moksha 93 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 “To move toward this unifying vision, Craig focused on communication theory as a practical discipline and shows how "various traditions of communication theory can be engaged in dialogue on the practice of communication." In this deliberative process, theorists would engage in dialog about the "practical implications of communication theories." In the end, Craig proposes seven different traditions of communication theory and outlines how each one of them would engage the others in dialogue (Crag: 1999). Basic elements of communication made the object of study of the communication theory (Dainton, Elain and others: 2011):  Source: Shannon calls this element the "information source", which "produces a message or sequence of messages to be communicated to the receiving terminal."  Sender: Shannon calls this element the "transmitter", which "operates on the message in some way to produce a signal suitable for transmission over the channel." In Aristotle, this element is the "speaker" (orator).  Channel: For Shannon, the channel is "merely the medium used to transmit the signal from transmitter to receiver."  Receiver: For Shannon, the receiver "performs the inverse operation of that done by the transmitter, reconstructing the message from the signal."  Destination: For Shannon, the destination is "the person (or thing) for which the message is intended".  Message: from Latin mittere, "to send". The message is a concept, information, communication, or statement that is sent in a verbal, written, recorded, or visual form to the recipient.  Feedback  Entropic elements, positive and negative No scholarly views are same if we see them from historical development point of view (Adhikari: 2008). Despite communication being at least as old as the human race; formal theorizations about communication as such are a relatively recent (twentieth-century) phenomenon (Beck, Bennett, & Wall: 2004, p. 35). Adhikari (2008) further quotes- "Communication, as it is known today, has originated and evolved in the West, particularly in the United States of America" (IGNOU 2005, p. 23). At least, communication, as a field of academic study, first gained recognition in the US (Dissanayake, 1988, p. 3). The problem with Western communication theories, according to Dissanayake (1988), is that it is functionalist, mechanistic, positivist and it regards communication as an external event, individuals as discreet and separate, and each part of the sender-message- receiver process as different. The Western models and theories of communication have been criticized as "reflective of the biases of Western thought and culture" (Kumar, 2005, p.25). Available literatures on communication prove some great gap is there. From reviw of all these literatures some research gap has been identified and to fulfill these gap this research has been carried out. The following section describes it more in detail: Although people were developing very primitive communication theories as long as 5,000 years ago, it was not until about 2,500 years ago that theoretical development gained momentum. The work began in ancient Greece and Rome. In the fifth century B.C., works by Corax and Tisias on rhetorical (persuasive) communication appeared. ... About a century later, the greatest communication scholar of antiquity, Aristotle, composed the work now known as The Rhetoric of Aristotle (Adhikari: 2008, p. 271). No research has been found about Bishnoi from communication angle. It is essential to do study on such direction at least for humanity. It is not unconvincing to regard that "Western theories and models of communication have their origin in Aristotle's Rhetoric" (Kumar, 2005, p. 16). Moreover, as Yadava (1998) puts it, "the Western concept of communication can be traced to and consists of further elaborations of Aristotle's concept of Rhetoric, the art of persuasive speech" (p. 189). Its influence is so broad that Asian scholars, too, by and large, seem to adhere to this model despite the fact that it is Western-oriented and is in no significant sense of consonant with the cultural configurations and epistemological underpinnings that characterize Asian Moksha 94 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 societies (Dissanayake, 1988, p. 6). We have to think on our own communication tradition. It is better to search from our own origin. Adhikari (2008) quotes- Different societies have understood and defined communication in their own ways. Considering a universal meta-theory of communication is not reasonable. Each nation has its own characteristic mentality, its particular intellectual bent (Radhakrishnan 2004a, p. 23). Our socity also needed to enrich our own understanding which is in practice since several hundreds of years. DISCUSSION & ANALYSIS The website ‘www.bishnoism.com’ mentions under its ‘introduction’ section to 29 principles of Bishnoism: “The word Bishnoi is considered to be making from Bish (20) + Noi (9) and therefore these 29 principles are foundation of Bishnoism and are like clauses of policy or constitution for Bishnois.” 10 principles are dedicated to personal hygiene & health, 9 for good human virtues/values/ethics, 6 for environment protection & compassion for living beings and 4 for spiritual/religious life.” Bishnoi principles are rays of hope for health, environment, peace, harmony and love. Many writers has translated the original 29 rules in different serial order but the most common and oldest are as written in a poem in local Rajasthani dialect (BOLI) as below (Bishnoi:2012): Communication Theory attempts to document types of communication, and to optimize communications for the benefit of all. Indeed, a theory is some form of explanation of a class of observed phenomena. Karl Popper colorfully described theory as "the net which we throw out in order to catch the world—to rationalize, explain, and dominate it." The idea of a theory lies at the heart of any scholarly process, and while those in the social sciences tend to adopt the tests of a good theory from the natural sciences, many who study communication adhere to an idea of communication theory that is akin to that found in other academic fields. This book approaches communication theory from a biographical perspective, in an attempt to show theory development within a social context. Many of these theorists would not actually consider themselves "communication" researchers. The field of communication study is remarkably inclusionary, and integrates theoretical perspectives originally developed in a range of other disciplines (Wikibook, p. 6)1. Many suggest that there is no such thing as a successful body of communication theory, but that we have been relatively more successful in generating models of communication. A model, according to a seminal 1952 article by Karl Deutsch ("On Communication Modelsin the Social Sciences"), is "a structure of symbols and operating rules which is supposed to match a set of relevant points in an existing structure or process." In other words, it is a simplified representation or template of a process that can be used to help understand the nature of communication in a social setting. Such models are necessarily not one-to-one maps of the real world, but they are successful only insofar as they accurately represent the most important elements of the real world, and the dynamics of their relationship to one another. Deutsch suggests that a model should provide four functions. It should organize a complex system (while being as general as possible), and should provide a heuristic function. Both these functions are similar to those listed above for theories. He goes on to suggest models should be as original as possible, that they should not be obvious enough that they fail to shed light on the existing system. They should also provide some form of measurement of the system that will work analogously within the model and within the actual system being observed2. 1. http://en.wikipedia.org/wiki/communication%20theory, http://en.wikipedia.org/wiki/communication%20theory, http:// en.wikipedia.org/wiki/Karl%20Popper, http://en.wikipedia.org/wiki/natural%20science, http://en.wikipedia.org/wiki/academic%20 fields 2. http://en.wikipedia.org/wiki/sender, http://en.wikipedia.org/wiki/message, http://en.wikipedia.org/wiki/information, http:// en.wikipedia.org/wiki/receiver Moksha 95 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Models are tools of inquiry in a way that theories may not be. By representing the system being observed, they provide a way of working through the problems of a "real world" system in a more abstract way. As such, they lend themselves to the eventual construction of theory, though it may be that theory of the sort found in the natural sciences is something that cannot be achieved in the social sciences. Unfortunately, while models provide the "what" and the "how," they are not as suited to explaining "why," and therefore are rarely as satisfying as strong theory3. Al-Fedaghi S., Alsaqa A., Fadel Z. (2009) mentions: “Communication is typically defined as a process of sending and receiving. Such a communication process can be found in many disciplines, ranging from psychology and sociology to engineering, technology, and artificial intelligence. Consequently, great interest has been shown in finding an idealized communication model that provides “both general perspective and particular vantage points from which to ask questions and to interpret the raw stuff of observation”. A communication model is an idealized systematic representation of the communication process. Such models serve as standardization tools, and they provide the means to 1) Question and interpret actual communication systems that are diverse in their nature and purpose, 2) Furnish order and structure to multifaceted communication events, and 3) Lead to insights into hypothetical ideas and relationships involved in communication. A variety of communication systems models exist, and “perhaps they all [have] something in common”. Shannon’s model of communication and its variations are the most common models adopted in many fields (p.29). Hartley was the first to quantify “signals as means to convey information'” through the equation I = N log S, where I is the amount of information each message contains, N is the number of signs in a message, and S is the number of different signs in the vocabulary. Shannon formalized information as reduction of uncertainty: I = log2 C, where I is the amount of information each message contains, and C is the number of possible choices. Shannon and Weaver point out that transmission in such a model conveys physical codes. The "meaning" is taken out prior to transmission and reinstated after reception through encoding and decoding, respectively (Al-Fedaghi, Alsaqa & Fadel: 2009, p.29). Bishnoi admires cross-cultural contexts in its communication grounding. So they buried their dead body in earth. Cross-cultural communication endeavours to bring together such relatively unrelated areas as cultural anthropology and established areas of communication. Its core is to establish and understand how people from different cultures communicate with each other (Bartell: 2003). Its charge is to also produce some guidelines with which people from different cultures can better communicate with each other (Rogers, Hart & Miike: 2002). Cross-cultural communication, as with many scholarly fields, is a combination of many other fields. These fields’ includeanthropology, cultural studies, psychology and communication (Bartell: 2003). The field has also moved both toward the treatment of interethnic relations, and toward the study of communication strategies used by co-cultural populations, i.e., communication strategies used to deal with majority or mainstream populations (Ellingboe: 1998). The study of languages other than one's own can serve not only to help one understand what we as humans have in common, but also to assist in the understanding of the diversity which underlines our languages' methods of constructing and organizing knowledge (Köchler: 1978, p. 142). Such understanding has profound implications with respect to developing a critical awareness of social relationships. Understanding social relationships and the way other cultures work is the groundwork of successful globalization business affairs (Cameron: 1984). Language socialization can be broadly defined as “an investigation of how language both presupposes and creates anew, social relations in cultural context” (Van Hook: 2011). It is imperative that the speaker 3 http://en.wikipedia.org/wiki/model%20%28abstract%29 http://en.wikipedia.org/wiki/Karl%20Deutsch Moksha 96 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 understands the grammar of a language, as well as how elements of language are socially situated in order to reach communicative competence (Rudzki: 1995). Human experience is culturally relevant, so elements of language are also culturally relevantOne must carefully consider semiotics and the evaluation of sign systems to compare cross-cultural norms of communicationThere are several potential problems that come with language socialization, however. Sometimes people can over-generalize or label cultures with stereotypical and subjective characterizations (Teather: 2004). Another primary concern with documenting alternative cultural norms revolves around the fact that no social actor uses language in ways that perfectly match normative characterizations (Bartell: 2003). A methodology for investigating how an individual uses language and other semiotic activity to create and use new models of conduct and how this varies from the cultural norm should be incorporated into the study of language socialization (Rymes: 2008). The power of communication of thoughts and opinions is the gift of God, and the freedom of it is the source of allscience, the first fruits and the ultimate happiness of society; and therefore it seems to follow, that human laws ought not to interpose, nay, cannot interpose, to prevent the communication of sentiments and opinions in voluntary assemblies of men (Eyre and Case: 1794, p. 99). Here, let’s look communications in Bishnoi perspective. It is far better, great and perfect in it’s scope and application then other communication understang ever: SPEECH/MESSAGE “BANI LIJO CHHAN” (Speak carefully, think before speak) We should think before we speak and our speech should be filtered off the impurities e.g. ego, lie, enmity, abuse, insult, criticism, bad intention etc. Our speech should be polite, true, kind, sweet and with positive intention and it should hurt other’s feelings and sentiments. Guru ji also said in Shabda, “SUBACHAN BOL SADA SUHLALI” means when we speak good speech then the prosperity & peace will come automatically in our life (Bishnoi:2012). Main reason for world’s all confrontation and fighting has always been bad speaking. With good speaking we can win over our enemies also. It is said that, speech after coming out from mouth and arrow after released from bow never comes back. Therefore we should speak very carefully. Sometimes due to anger and frustration we speak badly to our loved ones and friends and colleagues but afterwards we regret and loose our relationship and friendship. If we have said bad thing to someone then we should not take any time to say sorry and apologies to reduce the damage. In future we may not get chance to say sorry. Saying sorry does not reflect our weakness but it shows our greatness. The saying is that, “wounds caused by a sword can be healed but wounds caused by a bad speech never heal.” Someone rightly said, “VANI EK AMOL HAI, JE KOI JANE BOL, HIYE TARAJU TOL KAR, TAB MUKS BAHR BOL’ means speaking is a priceless gem if someone knows how to speak. We should measure/always our speech by our heart before coming out from the mouth. Therefore before speaking badly to others we should apply/speak the same to us to realize how we feel it. With good & sweet speech we can make and win friends, relation and customers and with bad speech, we lose them. Sometimes we try to bully other, pass bulk to others and make excuses to try to satisfy our ego, to hide error or to prove our supremacy but we never get good results out of it. On the other hand a small wish, a tiny smile, a simple sorry or thanks can win strangers. Kabir das ji said, “BANI AISI BOLIYE MAN KA APA KHOY, AURO KO SHEETAL KARE AP HI SHEETAL HOYE” means we should speak such speech which makes others cool and then we will become cool/happy automatically (Bishnoi: 2012). Moksha 97 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 SPEAKER/SENDER/SOURCE “JHOOTH BARJIO” (Untruthfulness and cheating is prohibited) We should not tell lies and cheat for our selfishness or to harm others. Temporarily we may cheat others and get our work done by lying but truth cannot be hidden for a long time and at the end we lose respect, confidence, trust, credibility (Bishnoi: 2012). Prohibition of cheating in our relationship or daring also comes under this rule. Some people tell lies to hide their weakness & wrong doings and they try to prove their smartness & cleverness but actually this is a weakness. SATYAMAVE JAYTE means Truth finally wins. Truth is final & sustainable History is witness of this fact. To hide one lie we tell many lies and try to manipulate and thus we waste our time, energy and peace of mind and get guilt developed in our mind. On the other hand if we are honest and tell truth them we win others confidence and sleep peacefully. No one is perfect, everyone makes mistakes and we should accept our mistakes gracefully instead of hiding or telling lies. Once habit of lying is developed, we always make excuses and never accept our mistakes and bad habits and therefore cannot improve ourselves. We should be truthful for our relations and dealings. Great persons always follow truth because of truthfulness world’s correct and effective administration is possible. Lie is considered crime and sin in all civilizations, religions and faiths. Guru ji said, “SACHA SU AANT BHAYO” true people becomes saint and I (saint) like people who are truthful (Bishnoi: 2012). RECEIVER “NINDA BARJIO” (criticism/backbiting is prohibited) Wrongly condemning/criticizing or back biting others in their absence is called NINDA and is prohibited under this rule. This is a very bad habit and a sign of weakness and loose character. Generally people who don’t have courage and try to hide their own bad quarries and are jealous of others, they criticize others (Bishnoi: 2012). Such persons lose confidence/trust of their friends, customers, colleagues and family members because they understand very well that those persons may criticize them also. Person o criticizes gets negative emotions and attitude and then it becomes his habit and he cannot see positive things in his life. He cannot admire others for their good qualities hence cannot adopt them. Persons with this bad habit become cause of breaking relations, quarreling, losing credibility and business etc. Guru ji also said, “JAMPO VISHNU, NA NINDA KARNI” means, utilize your time by worshiping/ reciting Vishnu instead of condemning/ criticizing others. “NINDA KARE GIVARA” means, ignorant persons/boorish only criticizes others (Bishnoi: 2012). FEEDBACK “BAAD (VAAD) NA KARNO KOY” (Never indulge in unnecessary and excessive dispute/debate/ arguments/controversy) Unnecessary arguments and wrongly trying to justify by debate comes under this rule. Positive debate, discussion does not come under this category. When we know that we are wrong and others are right but with arguments we try to prove others wrong that is very bad and people start avoiding us (Bishnoi:2012). Moksha 98 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Without listening to others we try to prove ourselves right by debating. This is a major cause of health problem of hypertension, high blood pressure, heart attack, stroke and fighting. This increase jealousy, enmity and decreases faith and trust and spoils relationship and friendship. Great people will never argue and that does not mean that they are weak. Actually they are intelligent and do not waste their time, energy and peace of mind. Instead of debating we should first listen to others point of view. That may be reason that God gave us two Ears to listen and two eyes to see but only one mouth to speak. Therefore we should use our senses proportionately. If we keep debating we will not know the truth and will not learn/gain knowledge. We should never consider that we are idle or perfect. Everyone has some good qualities. Guru ji said “VAD VIVAD FITA KAR PRANI” means, o people avoid unnecessary debate. “VAD VIVADA DANU KHINA” means, by doing wrong debate not only human but even demons have been destroyed. “BHARMI BHULA BAD VIVAD, ACHAR VICHARNA JANAT SWAD” means, some mislead people waste their time in unnecessary arguments and they do not know the benefit of good and modest dealing (Bishnoi: 2012). HEALTHY, MEANINGFUL & PERFECT SENDER-RECEIVER “SHEEL, SANTOSH, SHUCHI PIARO” (maintain good character, be content and maintain purity) This rule contains 3 important virtues of human life SHEEL, SANTOSH, SUCHI. SHEEL means good moral character, well behaved and modest. All the religions and faiths and holy books support this rule. SANTOSH means contentment, satisfaction, happiness. We should remain content and happy after getting the result as per our effort and eligibility. Opposite of this is greed which has no limit or measurement and is major cause of unhappiness. Remaining content gives us satisfaction and happiness. Otherwise our life become stressful this is major cause of hypertension and heart attack (Bishnoi: 2012). SUCHI means purity, holiness, virtue. We should keep external and internal purity. External purity means we should keep our body, house, office, village, city and other belongings neat and clean and organized. Internal purity is to keep our mind and heart pure and without any sin or bad intention. Internal purity comes from positive thinking, love, honesty, peaceful mind and praying to God. Guru ji also said in a Shabad, “TAN MAN DHOIYE SANJAM HOIYE, HARKH NA KHOIYE” means, we should keep our body, mind clean, control our desire and not to lose our happiness and smile. If our mind will be pure, honest and peaceful then there will be less crime and more love and harmony. “EKSHMA HIRDE DHARO” (practice forgiveness/pardon/absolution) We should be forgiving in our nature. Forgiveness is a symbol of greatness. The quality of forgiveness helps to end enmity, revenge, anger, bad intention and increase self respect, peace of mind. Forgiveness has more effort than punishment. Forgiveness encourages the person to realize his mistake and not to repeat whereas punishment makes the person stubborn, defensive or guilty. Guru ji said a shabad, “JE KOI AVE HO HO KARTE, PANI HUY JAYEO” means, if some come to you very angry you should be cool like water then that person also will become cool. “DYA HIRDE DHARO” (Be compassionate/kind/merciful/sympathetic from heart) We should be compassionate and kind towards all human being and living beings and help them when they are helpless, needy or in pain (Bishnoi: 2012). Tulsi ji also said, “DAYA DHARAM KA MOOL HAI, PAP MOOL ABHIMAN. TULSI DAYA NA CHHORIY JAB LAG GHAAT ME PRAN” means, compassion/kindness is a root of the religion, but ego/ pride is root of sin. We should be compassionate till last breathe (Bishnoi: 2012). Moksha 99 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 We will be compassionate/ kind when our heart is pure and we care and love all and then feeling of love and welfare will spread. Killing animals or human, terrorism, intolerance, gap between rich and poor, sufferings etc. are result of not being compassionate. “CHORI BARJIO” (stealing or using other’s thing without permission is prohibited). “JEEV DAYA PALANI” (be compassionate/kind/merciful/pity to all living beings) All the living beings are creature of God and they have right to live their life. We human being do not have right to kill them to eat or use for other selfish purpose. We should be compassionate and kind for them. Guru ji said, “RE BINHI GUNHE JEEN KYUN MARO” means, why you kill living beings without their fault/crime? “JAYO JEEV NA GHAATI” means, never hurt/torture/kill living being. “JEEVA UPER JOR KARIJE, ANTKAL HOYSI BHARU” means, if you torture living being, then your end time will be very painful. “KANY NA PALI JEEV DAYO”, means why you were not compassionate towards living beings. “JEEV VINASHE LAHE KARNE” means why you kill animals for your selfishness. If we cannot give life to someone then we do not have right to kill anyone. Human has become animal to kill and eat animals. Due to killing of wild animals, the ecological balance is in danger. In shabad 104 Guru Ji gave top reference to bathing in the morning. He said, “KANCHAN DANU KACHHAU NA MANU, KAPAD DANU KACHHAU NA MANU, CHOPAR DANU KACHHAU NA MANU, PAT PATAMBER DANU KACHU NA MANU, PANCH LAKH TURANGAM DANU KACHHU NA MANU, HASTI DANU KACHHU NA MANU, TRIYA DANUKACHHU NA MANU, MANU EK SUCHI SNANU” means, that I gave preference to purity and bath more than other charity/donations e.g. gold, clothes, oil, throne, silken cloth, 5 lakh (half million) horses, elephants, women etc(Bishnoi:2012). GURU VANI These shabads are recited during Hawan in Bishnoi houses in all social functions on birth, marriage, death, jagaran etc. The learned followers of Guruji remembered these SHABADS and passed on to further learned followers and finally 120 shabadas printed in the book called SHABADA VAANI (Bishnoi:2012). This holy book containing GURU VANI is short of VEDA for BISHNOI community. The SHABAD VANI describes the god, religion, moksha, history, art of living, social values, ethics, love and peace, harmony with environment (animals, trees) bad practices of that period in very simple words and examples. Guru ji said. “SHABAD MAHI SHABAD SAMAI” means, there are many more words/meaning hidden in my shabads (Bishnoi: 2012). ENLIGHTENMENT (MUKTI/MOKSHA) THROUGH COMMUNICATION “JIHI KE KHATIR GOTH NIROTAR VACHA, RAHIYA RUDRA SAMANI” means, the conferences of intellects become speechless while describing him (GOD), the same GOD is everywhere like the blood in the body. “CHHANDE KAHA TO BAHUT BHAVE, KHARTAR KO PATIYAYO” means, you like when someone praises you and criticizes others but when this is reversed you do not like. “HIRDE MUKTA KAMAL SANOSHI, TEVA HI ATI TEVU” means, His heart (GURU) is liberated from desires, he is like lotus and he is content/satisfied. He is astrologer knowing everything happening in 3 Kals (past, present, future). “CHADHKAR BOHITA BHAV JAL PAR LANGHAVE, SO GURU KHEWAT KHEVA KEHU” means, if you sit in this boat (Bishnoism) then this will cross you the sea of birth and death because the Guru himself is the boatman. Means if we surrender to our true Guru and follow his teachings then we can achieve the salvation (Bishnoi: 2012). Moksha 100 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 “MORE SAHJE SUNDAR LOTAR BANI, AIO BHAYO MAN GYANI” means, my speech (language) is simple, nice (polite) and logical. This happened due to enlightenment. (My mind has become knowledgeable). It means a person having true knowledge will always speak simple, polite and logical speech or a person speaking such speech will knowledgeable/enlighten. “TAYIA SANSU, TAIYA MANSU, RAKTU, RUHIYA, KHEERU NEERU, JAY KAR DEKHO, GYAN ANDESU, BHULA PRANI KAS SO KARNO” means, when we achieve knowledge then we do not differentiate human due to gender, cast or creed because the breath is same, the flesh (body) is same, blood is same and the soul is same. We should see (and deal) the world like a swan that can separate milk from the water. This is another expression like, “DHUD KO DUDH PAANIKAA PAANI” means, we will have bad and good thing in our life but we should accept implement good things/habits only. You don’t get mislead by uncertain knowledge therefore you do what I am saying (Bishnoi: 2012). “JAKE BAD BIRAM BIRASO SANSO, TANE KAUN KAHSI SAHILYA SADHO” means, if someone has permanent debating (arguments have made permanent residence) then who will call him a mature Sadhu? Such person will always have debateful nature and will question/challenge every good thing told to him. Means a good Sadhu never involves himself in unnecessary arguments. He will have faith in the God and faith/trust cannot be proves by arguments (Shabad-17). “JA KUCHH JA KUCHH, JA KACHHU NA JANI, NA KUCHH NA KUCHH, TA KUCHH JAANI” means, generally the arrogant and self praising people who say that they know everything, actually they do not know anything. But some humble people who say that they do not know anything, it means they know something (Bishnoi: 2012). Similarly people who say that they have known the God fully, actually they haven’t. On the other side people who say that they are still trying, actually they have known something about greatness of God. This is a nice message for the people who talk too much arrogantly about the achievements and knowledge. But by saying that they know everything, actually they are closing doors for further knowledge. Our quest for learning should continue and we should never close window of gaining new knowledge, we should keep learning throughout our life (Bishnoi: 2012). “GYANI SO TO GYANI ROWAT, PADIA ROVAT GAHE’ means, due to not getting the ultimate joy not only the experienced knowledgeable persons are crying but also the learned scholars are crying unnecessary(Bishnoi:2012). COMMUNICATION WITH GOD The power of communication of thoughts and opinions is the gift of God, and the freedom of it is the source of allscience, the first fruits and the ultimate happiness of society; and therefore it seems to follow, that human laws ought not to interpose, nay, cannot interpose, to prevent the communication of sentiments and opinions in voluntary assemblies of men (Eyre and Case: 1794, p. 99). “DWI KAL SANDHYA KARO” (pray two times a day) Two times pray is also a symbol of whole life cycle. Morning is like a new life full of activities and evening is symbol of rest and end of activities. It means if we have got morning then evening cannot be avoided and after evening and night a new morning is awaiting us full of hopes (Bishnoi:2012). “SANJH ARTI GUN GAO” means sing hymen of the praise to the God in the evening. It gives family bond, punctuality, peace to mind and a good sleep. “HOM HOT CHIT PRET SU HOVE, TO BAS BEKUNTHE PAVE” means, offer oblation in the holy fire with feeling of welfare, devotion and love. It means if we do HAVAN with our heart filled with feelings of welfare, devotion and love then we will achieve heaven. “BHAJAN VISHNU BATAYO JOY” means, one name of God is required to concentrate, meditate, recite and worship him. God is only one and root (cause) of this whole universe. He does not take birth and does not die. He is without beginning on end. He does not have any shape and mother-father. Moksha 101 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 The word “Bhajan’ has element ‘Bhaja’ in it which means Seva (Service). We can do service to God by praying him, reciting his name and singing in his glory. When we ‘Bhaja’ Vishnu then we surrender ourselves to him. We surrender all our ego and bad habits to him. After ‘Bhajan’ we become pure, polite and peaceful. Guru ji prohibited worshiping of other living things and status. In shabda-5, he said, “KANY JAPTJE TEPAN JAYA JIVU” means, why you worship living being who has taken birth? “BHOOT PRAT KAY JAPIJE, YEH PAKHAND PARVANO” means, why you worship ghost/evil spirits? This is a proof of your pretence/hypocrisy (Bishnoi: 2012). “DHAVNA DHUJE PAHAN PUJE, BEFARMAI KHUDAI” means, there who are silting on incense/fire (DHUNI) and worship statues, are working against God (Bishnoi: 2012). COMMUNICATION WITH NATURE In the study of the biological sciences the general term biocommunication is used to describe more specific types ofcommunication within (intraspecific) or between (interspecific species of plants animals, fungi and bacteria (Thomas: 1977, Witzany and Baluska: 2012). Communication means sign- mediated interactions following syntactic, pragmatic and semantic rules. Signs in most cases are chemical molecules (semiochemicals) (Tembrock: 1971, Ananthakrishnan: 1998). Biocommunication of animals may include mechanisms as vocalizations (as between competing bird species), pheromone production (as between various species of insects), chemical signals between plants and animals (as in tannin production used by vascular plants to warn away insects), and chemically mediated communication between plants and within plants (Emmeche and Hoffmeyer: 1991, Taiz and Eduardo: 2002). Biocommunication of fungi demonstrates that mycelia communication integrates crossspecific sign- mediated interactions between fungal organism’s soil bacteria and plant root cells without which plant nutrition could not be organized (Witzany: 2012, Farmer& Ryan: 1990, Witzany: 2014). Prasad (2010) write - One of the outstanding indigenous movements on the importance of ecoreligion in environmental conservation is that of the Bishnois of Rajasthan, a northwestern State in India which has vast tracts of deserts. This is an unusual community, for whom the protection of trees and animals is a religious obligation (Sharma, 1999). The faith that all living things (including animals) have a right to survive and share all resources underlines the basic philosophy of the Bishnoi ecoreligion. They follow a set of 29 rules, which include eight tenets that have been prescribed to preserve biodiversity and encourage good animal husbandry. These include a ban on killing of all animals and felling of green trees and providing protection to all life forms. The community has even been directed to make sure that firewood is free of small insects before it is used as fuel. Wearing blue clothes is prohibited because the dye for colouring them is obtained from particular shrubs which have to be cut for extracting the dye (Prasad: 2010, p.4). The Bishnois are presently spread over the western region of Rajasthan and parts of Haryana and Punjab. They are more prosperous than other communities living in the Thar deserts, probably because of their eco-friendly life. Their villages are easily distinguishable because of plenty of trees and other vegetation and herds of antelopes roaming freely near their homes. The fields are ploughed with simple ploughs using bullocks or camels. This causes minimal damage to the fragile desert eco-system. Only one crop of bajra (millet) is grown during the monsoon season (Prasad: 2010, p.4). The bushes which grow in the fields protect the loose sand from wind-erosion and provide the much needed fodder for animals during a famine. The Bishnois keep only cows and buffaloes, as rearing of sheep and goats which devour desert vegetation, is taboo. Though they are Hindus, they do not burn their dead but bury them to save precious wood and trees. They store water round the year in underground tanks by collecting rain water as it is precious in this dry desert area (Prasad: 2010, p.4). Prasad (2010) write - Even today, the Bishnois aggressively protect the khejri trees and the antelopes, particularly the blackbuck and chinkara. They consider protecting a tree from the axe, even if it be at the cost of one’s head, a good deed. They not only protect antelopes but also share their food and water with them. They keep strict vigil against poachers (a popular actor who was accused of hunting a deer in a Bishnoi village had to face the ire of the local population and was even prosecuted according to the law of the State). It is this environmental awareness and commitment to environmental conservation and Moksha 102 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 protection that makes the Bishnois stand apart from other sects and communities in India (Sharma, 1999). The eco-religious cultural practices of the Bishnois have inspired many women’s groups and local communities to take on powerful lobbies that support development based on unbridled exploitation of natural resources and neglect of the environment (Prasad : 2010, p.4). “RUNKH LILA NAHI GHAAVE” means don’t cut/feel green trees. Human have been cutting trees to satisfy his selfishness. Green tress should not be felled because trees help in ecological balance. Tress absorbs carbon dioxide and release oxygen which is life line for human being and animals. By feeling trees we are suffocating ourselves and our coming generations. Due to disturbed eco-balance, climate change, floods, droughts/famine, landslides, storms, tsunamis etc. are result of disturbed eco-balance (Bishnoi: 2012). Now everyone seems worldwide about the danger of global warming and desirtification but visionary Guru Jambheshwar Ji knew these five centuries ago that cutting trees will disturb the balance of nature (Bishnoi:2012). Therefore he made sure to make this as one of the rules. Guru Ji also said in shabad-7, “KANY KATI BAN RAYO” means, never cut green trees/forests. These are gift from God and our best friends. Tress do not take anything from human but give everything to human & animals e.g. fruit, leaves, fuel, flower, herbs etc. Life of many living beings depends upon trees and cutting tress means killing all those living beings which is another crime against nature and God. We should also try all others means/methods of environment protection (Bishnoi: 2012). Nonverbal communication is the process of communication through sending and receiving wordless (mostly visual) cues between people. It is sometimes mistakenly referred to as body language (kinesics), but nonverbal communication encompasses much more, such as use of voice (paralanguage), touch (haptics), distance (proxemics), and physical environments/appearance. Typically overlooked in nonverbal communication are proxemics, or the informal space around the body and chronemics: the use of time. Not only considered eye contact, oculesics comprises the actions of looking while talking and listening, frequency of glances, patterns of fixation, pupil dilation, and blink rate(Nonverbal Communication Theories: 2009). Even speech contains nonverbal elements known as paralanguage, including voice quality, rate, pitch, volume, and speaking style, as well as prosodic features such as rhythm, intonation, and stress. Likewise, written texts have nonverbal elements such as handwriting style, spatial arrangement of words, or the physical layout of a page. However, much of the study of nonverbal communication has focused on interaction between individuals, where it can be classified into three principal areas: environmental conditions where communication takes place, physical characteristics of the communicators, and behaviors of communicators during interaction (Nonverbal Communication: 2004). Nonverbal communication involves the processes of encoding and decoding. Encoding is the act of generating the information such as facial expressions, gestures, and postures. Decoding is the interpretation of information from received sensations from previous experiences (Paradise: 1994). Only a small percentage of the brain processes verbal communication. As infants, nonverbal communication is learned from social-emotional communication, making the face rather than words the major organ of communication. As children become verbal communicators, they begin to look at facial expressions, vocal tones, and other nonverbal elements more subconsciously (Hogan and Stubbs: 2003). Culture plays an important role in nonverbal communication, and it is one aspect that helps to influence how learning activities are organized. In many Indigenous American Communities, for example, there is often an emphasis on nonverbal communication, which acts as a valued means by which children learn. In this sense, learning is not dependent on verbal communication; rather, it is nonverbal communication which serves as a primary means of not only organizing interpersonal interactions, but conveying cultural values, and children learn how to participate in this system from a young age (Peter: 2004). . Moksha 103 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 There are many different types of body positioning to portray certain postures, including slouching, towering, legs spread, jaw thrust, shoulders forward, and arm crossing. The posture or bodily stance exhibited by individuals communicates a variety of messages whether good or bad. Posture can be used to determine a participant's degree of attention or involvement, the difference in status between communicators, and the level of fondness a person has for the other communicator, depending on body "openness". Studies investigating the impact of posture on interpersonal relationships suggest that mirror-image congruent postures, where one person's left side is parallel to the other person's right side, leads to favorable perception of communicators and positive speech; a person who displays a forward lean or decreases a backward lean also signifies positive sentiment during communication(Argyle: 1988). Environmental communication refers to the study and practice of how individuals, institutions, societies, and cultures craft, distribute, receive, understand, and use messages about the environment and human interactions with the environment. This includes a wide range of possible interactions, from interpersonal communication to virtual communities, participatory decision making, and environmental media coverage (Flor and Gomez: 1993). From the perspective of practice, Alexander Flor defines environmental communication as the application of communication approaches, principles, strategies and techniques to environmental management and protection (Cox: 2010) . Flor (2004) considers it as a significant element in the environmental sciences, which he believes to be a transdicipline. He begins his textbook on environmental communication with a declarative statement, "Environmentalism as we know it today began with environmental communication. The environmental movement was ignited by a spark from a writer’s pen, or more specifically and accurately, Rachel Carson’s typewriter." According to Flor, environmental communication has six essentials: knowledge of ecological laws; sensitivity to the cultural dimension; ability to network effectively; efficiency in using media for social agenda setting; appreciation and practice of environmental ethics; and conflict resolution, mediation and arbitration (Ibid) (Flor: 2004). In an earlier book, Flor and Gomez (1993) explore the development of an environmental communication curriculum from the perspectives of practitioners from the government, the private sector and the academe (Cox: 2010). Clothing is one of the most common forms of non-verbal communication. The study of clothing and other objects as a means of non-verbal communication is known as artifactics or objectics. The types of clothing that an individual wears convey nonverbal cues about his or her personality, background and financial status, and how others will respond to them. An individual's clothing style can demonstrate their culture, mood, and level of confidence, interests, age, authority, values/beliefs, and their sexual identity. For instance, Jewish men may wear yamakas to outwardly communicate their religious belief. Similarly, clothing can communicate what nationality a person or group is, for example, in traditional festivities Scottish men often wear kilts to specify their culture(Brehove: 2011). Aside from communicating a person’s beliefs and nationality, clothing can be used as a nonverbal cue to attract others. Men and women may shower themselves with accessories and high-end fashion in order to attract partners they are interested in. In this case, clothing is used as a form of self-expression in which people can flaunt their power, wealth, sex appeal, or creativity. A study of the clothing worn by women attending discothèques, carried out in Vienna, Austria, showed that in certain groups of women (especially women who were without their partners), motivation for sex and levels of sexual hormones were correlated with aspects of their clothing, especially the amount of skin displayed and the presence of sheer clothing (Bull : 1987). Intercultural communication is a form of communication that aims to share information across different cultures and social groups (Lauring: 2011). It is used to describe the wide range of communication processes and problems that naturally appear within an organization made up of individuals from different religious, social, ethnic, and educational backgrounds(Steinfatt, Millette and Diane: 2009). . Intercultural communication is sometimes used synonymously with cross-cultural communication. In this sense it seeks to understand how people from different countries and cultures act, communicate and perceive the world around them (Bhawuk, and Brislin: 1992). Moksha 104 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 Not to use blue-coloured clothes in ancient India, the blue colour used to be obtained from indigo. Thus it is possible that the Guru wanted to stop destruction of this wild shrub or promote its cultivation in lieu of other life supporting crops. Blue is the colour of death, poison (Indian Mythology- Lord Shiva). It is also thought that the blue colours do not reflect the harmful ultraviolet rays but absorbs them, which is a major health hazard (Bishnoi: 2012). Khejarli Massacre: Bisnoi Communication Contineud Khejarli Massacre in 1730 in which 363 men, women and children of Bishnoi community laid down their lives to protect trees from cutting. Khejarli is a village in Jodhpur district of Rajasthan, India 26 km south east of the city of Jodhpur. The name of the town is derived from Khejri (Prosopis Cineraria) trees, which were abundance in the village. In this 363 Bishnois, with Amrita Devi Bishnoi sacrificed their lives in 1730 AD, while protecting green khejri trees considered sacred by the community, by hugging to them, this incident is then first event of Chipko Movement in the history. Even sunder lal bahuguna agreed to the fact that he had been inspired by bishnoi community sacrifice. It was a party of Giridhar Bhandari, a minister with Maharaja Abhay Singh, ruler of Marwar (Jodhpur) state who wanted to cut the sacred green Khejri trees to burn lime for the construction of his new palace. Since there was a lot of greenery in the Bishnoi villages even in the Thar Desert, the king ordered his men to get the woods from Khejri trees. Amrita Devi (Beniwal), A Bishnoi woman, protested against King's men attempting to cut trees as it was prohibited in Bishnoi religion. The malevolent feudal party told her that if she wanted the trees to be spared, she should give them money as bribe. She refused to acknowledge this demand and told them that she would consider it as an act of ignominy and insult to her religious faith. She said that she would rather give away her life to save the green trees. It is at this stage she spoke the words: "Sar santey rukh rahe to bhi sasto jaan", if a tree is saved even at the cost of one's head, it’s worth it. Saying these words, she offered her head. The axes which were brought to cut the trees severed her head from the body. Her three daughters Asu, Ratni and Bhagu were not daunted and offered their heads as well and met the same end. Soon old persons, young men, women including newly married ones and children were sacrificing themselves in a similar way. There was intense pandemonium. As soon as Maharaja learnt it, he ordered stopped of felling trees. By that time 363 Bishnois had already become martyrs. Honoring the courage of the Bishnoi community, Maharaja Abhay Singh, apologised for the mistake committed by his officials and issued a royal decree engraved on copper plate(Bishnoi: 2012). LEVELS OF BISHNOI COMMUNICATION Communication means transferring messages from one to another through any medium. There are various levels in communication like Intrapersonal communication, Interpersonal communication, Group communication and Mass communication. Mass communication plays the vital role because it reaches very large number of audience. Basically Mass communication has two forms one is Interpersonal communication and another one is media communication. Five major forms of communication that has been adapted by Bishnoi since 15th century available in 29 sutras of preaching by Guru Jambeshwora Bhagawan are: 1. Bisnoi Intrapersonal Communication (BIC) 2. Bisnoi Dyadic Communication (BDC) 3. Bisnoi Small Group Communication (BSGC) 4. Bisnoi Public Communication (BPC) 5. Bisnoi Mass Communication (BMC) Moksha 105 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Normal intrapersonal communication is a communication which happens yourself. Here both Source (sender) and receiver is only one. So, the feedback works without any interruption. Example: A person can communicate himself through pain, thinking, feelings and emotion etc. Bisnoi interpersonal communication is more- where person must be healthy, meaningful and perfect. Person communicates with self to achive health, meaning of life and perfection; through it a healthy, meaningful and perfect life as well as death and salvation after death (Mukti/Moksha). In dyadic communication, two persons are involved in this communication process. Here the Source becomes a receiver and receiver become Source because of dynamic communication process were the feedback’s are shared between Source and the receiver. In Bisnoi dyadic communication, two healthy, meaningful and perfect persons are involved in healthy, meaningful and perfect communication process. The healthy, meaningful and perfect source becomes a healthy, meaningful and perfect receiver and healthy, meaningful and perfect receiver become healthy, meaningful and perfect source because of healthy, meaningful and perfect communication process were the healthy, meaningful and perfect feedbacks are shared between healthy, meaningful and perfect Source and the healthy, meaningful and perfect receiver. More than two members involved in communication process will become a group communication. If least number of persons is involved in the group communication is called as small group communication. In this communication process, everyone becomes a Source as well as receiver through sharing information and gives feedback to another. If more than two healthy, meaningful and perfect members involved in healthy, meaningful and perfect communication process will become a healthy, meaningful and perfect Bisnoi group communication. If healthy, meaningful and perfect least number of persons is involved in the healthy, meaningful and perfect group communication is called as healthy, meaningful and perfect small group communication of Bisnoi. In this healthy, meaningful and perfect communication process, every healthy, meaningful and perfect Bisnoi one becomes a healthy, meaningful and perfect Source as well as healthy, meaningful and perfect receiver through sharing healthy, meaningful and perfect information and gives healthy, meaningful and perfect feedback to healthy, meaningful and perfect another. In public communication, Source or messages from a single person will reach or received by huge number of audience. But in this communication there is no mutual feedbacks between source and receiver like small group communication and it’s only focused on Speaker. In Bisnoi public communication, healthy, meaningful and perfect source or messages from a healthy, meaningful and perfect single person will reach or received by healthy, meaningful and perfect huge number of audience. In mass communication, basically have a large number of audience and they are all can’t grouped together in one place so we need certain tool or technology for communication process. But in mass communication, Moksha 106 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 there is no direct access with receiver. So, for that they need media like newspaper, radio, television and internet. Here the audience feedback is very less or delayed. In Bisnoi mass communication, basically a large number of healthy, meaningful and perfect audiences need certain healthy, meaningful and perfect tool or technology for healthy, meaningful and perfect communication process. In Bisnoi mass communication also need media like newspaper, radio, television and internet but all mus be healthy, meaningful and perfect. Here the audience feedback is expected for healthy, meaningful and perfect person, society, ecology and worship. REJECTION OFPREVIOUSLYESTABLISHED NOTION ON COMMUNICATION Through deductive reasoning this research rejects all previously established theories, models, notions and understanding of communication. ‘Theorizing Bishnoi communication theory and model through study on 29 rules by Guru Jambheshwara Bhagawaan’ is an outstanding breakthrough for communication research and researchers. It rejects the Aristotilian tradition which was strengthened by Lasswll, Shanon and Weaver, Berlo etc. after Second World War. A new tradition is now ready for understanding the communication with perfection. Such great understanding of communication given by Guru Jamheshwar Ji is unique as well as very useful for contemporary global situation. Following section proves the strong rejection of previously established theories and models of communication: Before Now ……………. …………… ‘Communication’ – ‘Healthy, meaningful and perfect communication’ ‘Information’/’Message’ – ‘Healthy, meaningful and perfect information/message’ ‘Exchange’ – ‘Healthy, meaningful and perfect exchange’ ‘Sender’ – ‘Healthy, meaningful and perfect sender’ ‘Receiver’ – Healthy, meaningful and perfect receiver’ ‘Channel’ – ‘Healthy, meaningful and perfect channel’ ‘Feedback’ – ‘Healthy, meaningful and perfect feedback’ BISHNOI COMMUNICATION MODEL (BCM) COMPONENTS Communication must be healthy Feedback must be healthy Communication must be meaningful Feedback must be meaningful Communication must be perfect Feedback must be perfect Information/message must be healthy Healthy indivisual through healthy communication Information/message must be meaningful Meaningful indivisual through meaningful Information/message must be perfect communication Perfect indivisual through perfect communication Exchane must be healthy Exchane must be meaningful Healthy society through healthy communication Exchane must be perfect Meaningful society through meaningful communication Sender must be healthy Perfect society through perfect communication Sender must be meaningful Sender must be perfect Healthy ecology through healthy communication Meaningful ecology y through meaningful Receiver must be healthy communication Receiver must be meaningful Perfect ecology through perfect communication Receiver must be perfect Healthy worship through healthy communication Channel must be healthy Meaningful worship through meaningful Channel must be meaningful communication Perfect worship through perfect Channel must be perfect communication Moksha 107 Copyright © 2014 SJOIR, all right reserve  ISSN:2350-8728 Healthy living through healthy communication Meaningful living through meaningful communication Perfect living through perfect communication Healthy life through healthy communication Meaningful life through meaningful communication Perfect life through perfect communication Healthy death through healthy communication Meaningful death through meaningful communication Perfect death through perfect communication Healthy communication is for salvation (Moksha/Mukti) Meaningful communication is for salvation (Moksha/Mukti). Perfect communication is for salvation (Moksha/Mukti). (Note: Noise never comes in healthy, meaningful and perfect communication process.) Healthy, Meaningful and Perfect What is healthy? What makes healthy? - Those 29 ruleas preached by Guru Jambheshwar ji makes healthy. What is meaningful? What makes meaninfful? - Those 29 ruleas preached by Guru Jambheshwar ji makes meaningful. What is perfect? What makes perfect? - Those 29 ruleas preached by Guru Jambheshwar ji makes perfect. Moksha 108 Copyright © 2014 SJOIR, all right reserve  SJOIR 2014, Vol. 1, No. 2 CONCLUSION Yes, Bishnoi communication is for perfect life, death and enlightenment. Communication is an exchange of healthy, meaningful and perfect information/message; in between healthy, meaningful and perfect sender-receiver; with healthy, meaningful and perfect feedback; for healthy, meaningful and perfect way of living/life. Such way of communication connects personal life, society, ecology and worship together. 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Do not waste the time on argument 17. Fast on Amawas (last day of the dark half of a month) and offer prayers to Lord Vishnu 18. Have pity on all living beings and love them 19. Do not cut the green trees, save environment 20. Crush lust, anger, greed and attachment 21. Eat home cooked food/ Don’t eat food cokked or kept in impure conditions 22. Provide shelter for animals so they can complete their life with dignity and don’t get slaughtered 23. Don't sterilise the ox 24. Don't use opium 25. Don't smoke and use tobacco 26. Don't take bhang or hemp 27. Don't take wine or any type of liquor 28. Don't eat meat, remain pure vegetarian 29. Never use blue clothes or blue colour extracted from green indigo plant *There are several different translations of these rules; this list is representative, but by no means an official translation (Reichert: 2013, p. 29-30). Moksha 113 Copyright © 2014 SJOIR, all right reserve