Articles and Poems

Badé, Badé Jaayaté Tattwo Bodha

- Rabindra Mishra

Since the publication of my article "Nepalese Doctors in Britain: Crisis of Identity" in the Sagarmatha Times (February ’98) and The Kathmandu Post (22 March), it has generated both positive and negative responses, which have reached this author privately through friends in person, through publications, phone calls and e-mails. Positive responses have come mostly from non-doctors in Britain, readers in Nepal and especially from the USA, where the article became a subject of debate for nearly two weeks on the Internet site, soc.culture.Nepal, a newsgroup open to anyone anywhere in the world to argue and share views on Nepal-related issues. The article was also picked up by The Nepal Digest (April 10, 98), an Internet publication from a group of Nepalese in America. Negative comments, quite naturally, have come mostly from the Nepalese doctors’ community in the U. K.

Only through debate can understanding be reached (Badé, badé jaayaté tattwo bodha), says a line of a Sanskrit poem and with the exchange of views on the subject in question, the writers, including myself, and the readers, I presume, will draw their own conclusions. This time I only hope that what I disagree/agree with and add to will be taken in a spirit of a friendly debate, which appears not to have happened the last time.

In this piece, I will try to tackle only the published responses (Sagarmatha Times, March ’98) by three Nepalese doctors in Britain. The reason I want to avoid the privately-received comments is that the question about its authenticity could be raised again (read Dr Phauda R. Thebe’s response) as it happened in the case of quoted remarks by some of the doctors in my earlier article.

I am thankful to Dr Chuda Karki (Chairman, Nepalese Doctors’ Association), Dr Dharma Bhakta Shakya & Mrs Shakya, and Dr Phauda R. Thebe for taking the trouble to write and for giving a wider perspective on the subject. I agree with some of the points that they have raised (for example, the "fairly senior positions" Nepalese doctors hold, "high academic success rate with no rate of violence or crime" of the second generation of Nepalis etc.). However, the comments seem a bit evasive about the main issues I raised in my article: the crisis of identity among the Nepalese doctors, the crisis of identity their children and, for that matter, the second generation of other Nepalese are likely to face in the near future and the necessity for the Nepalese doctors to ponder if they can do something for the country, which so badly needs them than professionals from many other areas.

After reading the letters from Dr Karki and Dr Dharma Bhakta Shakya & Mrs Shakya, the overall impression I got was that the writers were not convinced about their own views. For example: Dr Karki writes in the first paragraph, "the article [on Identity Crisis] itself seems to be superficial with a lot of inaccuracies." He begins the same paragraph by saying, "the article...has generated debate not only amongst Nepalese Doctors in U.K., but also amongst other sections of the community" and the third paragraph goes on to say, "the emotive and subjective comments would be equally true to other sections of the Nepalese communities living in the U.K." It is difficult to understand how a "superficial" article with "a lot of inaccuracies" can generate debate among the whole spectrum of society ? The effect of such a piece should have been short-lived. And if the writer was convinced about the superficiality and a lot of inaccuracies of the article, how can he go on to say immediately that the comments would be "equally true" to other sections of the Nepalese community living in the U.K. Only if something is true to one section can it be "equally" true to the other. Does not the spontaneous use of the phrase "equally true" reveal the actual opinion of the writer about the article ?

Similarly, Dr Shakya and Mrs Shakya begin by saying, "I must congratulate Mr Mishra for writing such a courageous article and Sagarmatha Times for publishing it. I know truth can be painful, but false statement made under misconception can be harmful." Isn’t it ironical to congratulate the author and the publisher of "a false statement made under misconception" and call the essay a "courageous" piece ? A "false statement" should be regarded as misleading not courageous. And the writers should have never said "I know truth can be painful" in this context if they were convinced that the article was "harmful."

I agree with Dr Karki that the article was based "on a few comments by few doctors". As I was writing an opinion piece and not a feature or a news analysis, I believe those comments were enough to elaborate my subjective views. Dr Karki says the article was based on "a lot of inaccuracies", however, he has not mentioned a single inaccuracy in his comment. All his counter-arguments are directed towards my opinions not hard facts. It is only natural that opinions always tend to differ.

The comparison that I made between the Nepalese community and other ethnic communities may have been slightly unreasonable, however, the size of the community can never be an excuse for the gradual erosion of the identity. There are quite a few Nepalese families in Britain who have been careful to infuse the sense of Nepaliness in their children.

My statement about the G. Ps should not have been taken as "offensive" because my aim was not to undermine the importance of the G. Ps, but to argue that their task was relatively less challenging and a less challenging job doesn’t offer much of a job satisfaction. In journalism, some people say that desk-work is less challenging than reporting from the field. Saying or implying so should not annoy the journalists at the desk or mean that their work is less important. As far as the bluntness of the statement is concerned, being blunt does not necessarily mean being insulting. If that were the case, the arguments between Prime Minister and Opposition Leader in parliament could also be interpreted as an attempt to insult each other.

Dr Karki says that the issue of those Nepalese doctors who came on scholarships and who did not return to the services of the Nepalese governments should perhaps be tackled with the Nepalese government and the British Council. I would like to ask the author how logical it would be to say the guilty should not to blamed and that the matter should be taken up only with the authorities ? At one point Dr Karki says, "the author may be right, Nepalese doctors in U. K. May not have acquired the same wealth as a few counterparts he names in Nepal." I would like to make it clear that I have not made that kind of statement. And the doctor I quoted has emphasised more on the respect and influence of senior doctors in Nepal not on the wealth as the author has implied (please, refer to the article). In the same paragraph, the author says, "Not all Nepalese doctors came to this country, with the sole purpose of pursuing wealth or fame." Pursuance of either wealth (better life) or fame (public standing) or both have been the driving force throughout history for the advancement of mankind. So, denying both makes the argument a bit unconvincing to me, though I don’t deny that there could be some other reason.

Similarly, trying to justify their coming to this country, Dr and Mrs Shakya say, "they [doctors] also give job opportunities for those who stayed behind in Nepal...". It is difficult to imagine how many readers, including those in the medical profession in Nepal, would agree with this statement. Dr & Mrs Shakya have also questioned me as to why I was working in the UK instead of Nepal, where I could have probably done more. This is a genuine question for which my reply could be I am giving some one in Nepal a "job opportunity" ! But to take the issue more seriously it would not be an overstatement to say that throughout my job abroad (4 years in Britain, 2 and a half years in Pakistan) I have been serving my country in some capacity or the other. Let me further add that it is never a bad idea to study and work abroad in the process of learning. However, failure to use that knowledge for the benefit of the nation should at least give a little sense of unease.

Dr Thebe has wrongly quoted me by saying that I had generalised the remarks of the few Nepalese doctors and applied them "to the rest." I had only said that such remarks "seem to reflect" the general feeling of "many" of the doctors. But how can Dr Thebe say that the few doctors I quoted may have said so under "illusion" ? To me, their remarks represent two things: first, as I have already stated in my earlier article, the sense of an identity crisis; second, the sense of patriotism which seems to have made them realise that they should do something for the nation. Realisation in itself is a noble thing which deserves appreciation and it would be a mistake to call it an illusion.

The contribution of the Nepalese Doctors’ Association to Nepal (NDA) should be viewed in the light of its size and 13-year history. When I approached the NDA Chairman Dr Karki for a list of "specific" contributions made by them to the health services back home, I was told that he himself would be writing for the Sagarmatha Times on the activities of the Association. The individual efforts and contributions deserve genuine appreciation as they reflect those individuals’ desire to do something for their country. But their efforts can not be taken as NDA activities as a whole. The association should reflect on what "concrete" contributions has it made so far and what it can do in the future.

Dr & Mrs Shakya ask me if I could give any concrete suggestion about what the doctors should do ? I suppose it would be too pedantic for a journalist to go on offering suggestions on every issue they write on. A journalist generally tries to draw the attention and that is what I did, the rest is for you to decide.

Refugees: Story to History

- Rajesh Giri

(Continued from February issue......)

This violation of human rights has made a life of dignity almost impossible for Lhotshampas. After waiting for eight years, the refugee community in Nepal has viewed that the bilateral negotiations are just waste of time. Truly, since 1990 several talks have been held between the governments of Bhutan and Nepal but these talks have resulted absolutely nothing. With the false allegations, the king of Bhutan continues to refuse to accept the refugees’ return. He has not allowed any concerned groups, journalists or any international organizations to visit the southern Bhutan. The main reason is that the whole region has been demolished and currently the king has employed the military force. To a great extent, the Lhotshampas are frustrated over the inconsistent policy of the Nepalese government towards the refugee issue. They feel Nepal is not treating the issue with the kind of urgency and tact that the Bhutanese government has displayed. So that refugees no longer willing to rely on endless rounds of diplomatic negotiations and have started peace march back to Bhutan. India, one of the largest democracies in the world, could play a vital to role resolve the problem of Bhutanese refugees. Instead of that marchers have been prevented by the Indian security force. Under the recommendation of the Bhutanese king it has also put strong law enforcement in anticipation of the activists. As a result, many activists were arrested and over thousands of them were sent to the various jails. In April 1996, Rongthong Kuenley Dorji, the leading figure for pro-democracy or the leader of the United Front for Democracy (UFD), was arrested. Along with many others, he still remains in the infamous Tihar Jail of India. The main reasons are that since 1949, India controls Bhutan’s foreign and defence policy and over 90% of Bhutan’s foreign trade so that they want to remain outside of the problem. After years of stagnation Lhotsampas have lost their patience. No matter what refugees are not quiet anymore. They themselves have continued various demonstrations in Nepal and India, and campaign in Bhutan through media or any other means. They have repeatedly informed the Nepalese government to internationalise the problem. For over a year, two Bhutanese pro-democracy organizations have organised a peaceful non-cooperational movement in Bhutan demanding the institution of a constitutional monarchy with multi-party democracy. They have demanded fundamental human rights in keeping with the universally accepted provisions of the UNand the unconditional and immediate release of Dorji.

However, so far, the crisis of the Bhutanese refugees have not shown any positive signs. Even though the problem of Lhotsampas has seen as a bilateral issue between Nepal and Bhutan, it has extended well beyond such concerns and interests on grounds of legality, rationality and humanity. Some experts even have argued that the failure of talks was mainly due to India’s refusal to mediate. But no wonder about one the world’s largest democracies who has turned its deaf ear over such matter. As things stand, questions like how long the refugee crisis will continue in existence and how long Nepal will be able to provide asylum remains unanswered.

(The information used in this article are collected from various sources)

Take Me Home

- Hind Vaidya

During the potato season, after harvesting potatoes, my parents would come home very late in the evening from the field. Once, my mum seemed to be very tired to cook dinner. Me and my dad sat on the mat in chootaa (third floor of the house). My mum brought a bowl of boiled new potatoes and sauce of mustard oil, chilli and salt. I was hungry. My dad took few potatoes quickly out of the bowl and spread in a plate and counted 1,2,3 and smashed the fourth one. Then he peeled it and let me eat. It was wonderful. One evening my parents were very quiet. I was in my bed trying to sleep. Both of them were beside me. My mum started to cry and hold me. My dad stroked my hair. I also cried with them not knowing any reason and then slept. Next morning my mum gave me a bath and dressed me. We had meal together. Then my parents took me in Niyamchhey house. Kanchaa Kaji was waiting for us in his room. As soon as we entered the room, he ordered my parents to go leaving me there. They were about to go, I hold my mum and said that I wanted to go with them. I cried and said that why I had to stay there. Kanchaa Kaji in his sharp voice, ordered my parents "just go quickly". They tried to go, but I did not let them. I hold my mum tightly and cried "mum, don’t leave me. I want to come with you". The more she tried to get away, the more I held her tightly. Then Kanchaa said "take her with you".

Next morning, I was looking through the window. I was confused and thinking why my parents took me to the Niyamchhe house. My mum was feeding greens to chickens in the court yard. My dad was silently sitting in front of the door. I saw Kanchaa Kaji coming and saying something to my mum and dad. After I had my lunch, my dad carried and took me to Niyamchhey house. I cried all the way saying that I did not want to go there. My dad did not say any thing but I saw tears running through his cheek. My dad held me tight and took me there. My mum was following us and she was sobbing too. As soon as we entered the room, Kanchaa Kaji pulled me towards him and sent my parents away. He, at once, locked the room from inside. I screamed and screamed. A lady knocked the door and asked to open the door, but, he did not. I was scared and crying "mum....mum, dad.....dad". Then he suddenly said "they are not your mum and dad. I am your dad. Your mum died when you were small". I did not care what he said. I kept crying "mum, come and take me. Dad, I want to come home". I was helpless and tired. In the evening, Kanchaa Kaji took me upstairs where people were having dinner. The lady came and hold my hand and said "I am your grandmother, Do not cry my child. It is time to come here as you have completed four. There were lots of people whom I had seen before. After dinner, Kanchaa Kaji took me in his room though the lady asked him to let me sleep with her. He showed me a bed and said "you can sleep now". I lied down sobbing. I faced towards our home and remembered my mum and dad and said in my mind "Come and take me home".

Snow

- Miss Seema Raunier

Oh, snow you disembarked from a cloud,
You fell so swiftly,
You landed so gracefully,
You fluttered like a butterfly
So quiet, so still,
You feathered in the sky,
Like myriad white flies,
You clustered up onto the grass
Into fluffy ice-cream
Petite steps I saw from a robin,
But you rapidly filled the replica up
I placed my foot inside your
blanket of snow and...
Oooooh how enchanting that felt,
It felt as if I was in a cloud of candy floss,
Bouncing up and down
I crouched down to touch you,
You felt sensational,
you felt cold,
You felt creational,
You were holy
You let me construct and
Shape snowballs and snowmen,
I threw a snowball at my friend,
But you shattered into a million dustballs,
Your bright radiance shines out at me,
You were lavish,
You were my snow,
But the sun has desiccated you into thin air,
You are now no longer my snow.

Nepal Himalayan Festival '98

Manchester Town Hall 30-31st May 1998

For many years people have been visiting Nepal to climb in the mountain’s, trek the foothills and visit it’s beautiful towns, villages and temples. Over this time, through films, expeditions and writings most of us have constructed a picture of Nepal that has dominated by images of snow covered peaks and hard times in a tough mountain country.

Nepal is much more than that, it is a country where Hindu and Buddhist live together in harmony, where the low land Terai is home to the tiger and elephant, where Buddha was born and meditated. It is land of jungle, of mountains streams and giant rhododendrons, a land of great historical cities and villages.

The second Manchester Himalayan Festival is a celebration of the music traditions, culture and landscapes of Nepal.

Messages :

"I am very happy that this festival is taking place as it is about the presenting the rich heritage of Nepal, thereby also projecting the image of our country to the outside world during our ongoing Visit Nepal Year ’98. It is my fervent wish that all the Nepalese people and visitors participating in this cultural event find it a regarding experience."
- H.E Dr Singha Bahadur Basnyat, The Royal Nepalese Ambassador

"I am very pleased to extend greetings from Manchester City Council to the 2nd Nepal Himalayan Festival. It was a wonderful experience and privilege to be involved in your first festival. A huge thanks to all our Nepalese friends. I hope you have a great success and the festival goes from strength to strength."
- Councillor Patrick Kamey.

The Ambassador and Lord Mayor will hold a civic reception at Manchester Town Hall to formerly open the festival on 29th May.

Saturday 30th May 1998

10am - Exhibition opens
11am - Talk on building a Gompa
12pm - High Plants of the Himalayas
1pm - Nepalese dance and music
2pm - Screening of Nepali film ‘Khangri’
3pm - Talks on Nepalese crafts and textiles
6pm - Nepalese dance and music
7pm - Close

Sunday 31st May 1998

11am - Exhibition opens
12pm - Nepalese cooking demonstration
12.30pm - Nepalese food and beer tasting
1pm - Talk on medical problems at high altitude
2pm - Talk on Everest and after
4pm - Nepalese dance and music
5pm - Close

We extend our best wishes for the success of the Festival - Sagarmatha Times UK