35 research outputs found
Fear in corona time: Nepali poetry
No full textThe whole of humanity felt threatened together for the first time in its history because of Corona Virus Disease 2019 [COVID-19]. Such an extent of fear has been expressed in different forms. Literary creation is one such site of expressions. On this background, this research article has explored how the emotion of fear is expressed through Nepali poetry composed during the COVID-19 lockdown. The poems used for interpretation were composed in Nepal and beyond by the poets who are Nepali in their origin though they live in different parts of the world at present. Using random sampling in the selection of the texts, the ten poems by nine different Nepali poets have been used to explore how they present fear related to COVID-19. The lines quoted in English are my free translations from Nepali except the poems of Manprasad Subba, Mukul Dahal, and Yati Raj Ajanabi who have published their poems in both the Nepali and English versions. The analysis has come to the conclusion that these poems depict the picture of troublesome life of the period and give voice to the atmosphere of fear, types of fear, sources of fear and levels of fear
Ecofear in Mohan Koirala's Ambassadors of the Wetland
No full textPeople who are conscious of the impact of environmental degradation become fearful of its consequences. They deal with this issue in their creations. Such creative works including literature function to make the readers both aware of the possibility and fearful of the consequences. As a result, these ecoconscious people will be ready to work for the preservation of the environment. This bifurcated idea of ecofearism (generation of the fear of the impact of environmental degradation through consciousness, and the resultant readiness to preserve the ecology) can be seen in the epic Simasaarakaa Raajdut [Ambassadors of the Wetland] composed by a modernist Nepali poet Mohan Koirala. Written on the poet's deathbed and published posthumously, the epic deals with the fear of the protagonist about the destruction of the flora and fauna of the Nepalese plains. It depicts the fate and fear of the birds and bird conservers. The epic symbolically connects the fear of the poet and the protagonist with the increasing fear of ecoconscious human beings about the possible annihilation of human civilization if the depletion of ecological balance continues in the same extent as it is going on now. In this context, this article interprets the epic to throw light on the connection among growing human consciousness, fear, growing ecological imbalance and the poet's appeal for the preservation of nature. For this qualitative research, the ideas of ecofearism developed by Simon C. Estok, and R. Micheal Fisher and other growing ecofearists have been used as a theoretical perspective. The step-wise formula of ecofearist studies 'Life-Consciousness-Knowledge-Eco-Crisis-Eco-Fearism' has been referred to in the development of the paper
Homelessness and Uncertain Belonging of the Bhutanese Nepali Diaspora
No full textBhutanese Nepali Diaspora is a classic example of Nepali transnational community. Started centuries ago, it was massively developed in the 19th and 20th centuries before it was dispersed in the 21st century. Living in Bhutan as an agricultural and free-of-cost-labour community for the Bhutanese regime, they always believed that Nepali culture, language and king were their own. When Bhutan brought the ‘one culture, one nation’ policy in the 1980s, about a hundred thousand Bhutanese Nepalis were expelled and they returned to Nepal with the belief that Nepal as their ancestor’s land would accept them. But, as the diasporic communities mostly experience, Nepal provided them just the status of refugees. Their home and belonging were not sure for about two decades before they were resettled in the West i.e. Europe, America and Oceania. Now, the people of this community are dispersed in eight western countries, Nepal and Bhutan. In Bhutan, they live as a marginalized minority that cannot enjoy their language and culture; in Nepal, they are living as the refugees; and in the western nations, they are living with economic freedom but cultural constraints. Their literary expressions show that, in all these three spaces, they are not happy and are not sure about their real home and belonging. This chapter discusses the history of this dispersion in the light of the theory of transnationalism and diaspora with a special focus on the Bhutanese Nepali community’s homelessness and uncertain belonging. The data have been the historical documents of their migration and experiences along with their literary creations. Interpretation of the selected texts has highlighted the theme of the paper. The lines quoted from the literary texts in Nepali have been put in my free translation
अांबेडकर
No full textA corpus of grindmill songs dedicated to the memory of Bhimrao Ramji Ambedkar (1891-1956) by Mahar women in Maharashtra (India)Un corpus de canciones de la molienda dedicados a la memoria de Bhimrao Ramji Ambedkar (1891-1956) por las mujeres Mahar en Maharashtra (India)Corpus de chants de la mouture par des femmes de caste Mahar au Maharashtra (Inde) à la mémoire de Bhimrao Ramji Ambedkar (1891-1956)महाराष्ट्रातील महार स्त्रियांनी भीमराव रामजी आंबेडकरांच्या स्मृतीस वाहीलेली गाणी (१८९१-१९५६)BEL, B. Le corpus « Ambedkar ». Travaux Interdisciplinaires du Laboratoire Parole et Langage d'Aix-en-Provence (TIPA), no. 25. 2006, p. 19-30.http://hal.archives-ouvertes.fr/hal-0013639
