essay on nepali society past present and future

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Nepali Society: Past Present and Future

The nepali society: past, present and future .

By society, we mean a long-standing group of people sharing cultural aspects such as language, dress, norms of behaviour and artistic forms. Nepali society has a mixed culture. Even though different cultures live together, cultural practices are often mixed and one cultural group can be seen practising the traditions of another. People are free to choose their own cultural practices and no one is forced to follow any particular pattern. As a Nepali citizen, I like Nepali society much. I have seen as well as read about Nepali society and its change. 

Over time, many changes have been seen in the context of Nepali society. The condition of Nepali society wasn't good in the past time. Nepali society was so rigid in the past time. Most people were uneducated and there was a lack of awareness among the people. Patriarchal norms and values were at their height. Class, as well as sex subjection, had played a vital role in every society. 

The concept of Feudalism was prevalent everywhere. Ordinary people had to face miserable life under the feudalists. They were quite a way from the concept of rights and opportunities of lives. Life was so difficult for most of the peasants. There was a lack of facilities in people's lives. In most societies, there were feudalists or lords who used to determine others fate. Talking about women's lives during that time, women had very bad conditions. They were living being dependent on males. The patriarchal norms and values had made them remain limited within the boundaries of their houses. Child marriage was so common. Life in the past was really not favourable for ordinary people including women. In the present time, different changes are seen in various sectors of Nepal. 

Nepali societies seem quite different from that of past Nepalese societies. In the present, Nepali society is on the way to development. In the matter of facilities as electricity, drinking water, roads and transportation, education etc, Nepali society has been changed. People in the present time have various rights regarding various things. If there is one thing that upsets me about Nepali society is the political aspect. People in the present time are totally involved in the dirty game of politics. Due to this, Nepali society is facing disorders every single day. At present, the condition of Nepali women is much better than expected. 

Over time, Nepali women have got many rights according to the constitution of Nepal. I think the future of Nepali society will be so good if we all Nepali citizens choose the right candidates for the betterment of Nepalese society. We should be away from this dirty game of politics and think about the bright future of Nepali people and society. 

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Write an essay in about 300 words on “The Nepali Society: Past, Present and Future”. Class 12 English Guide

Class 12 english guide.

  Write an essay in about 300 words on “The Nepali Society: Past, Present and Future”. 

Answer:By society, we mean a long-standing group of people sharing cultural aspects such as language, dress, norms of behaviour and artistic forms. Nepali society has a mixed culture.  Even though different cultures live together, cultural practices are often mixed and one cultural group can be seen practising the traditions of another.  People are free to choose their own cultural practices and no one is forced to follow any particular pattern.

As a Nepali citizen, I like Nepali society much. I have seen as well as read about Nepali society and its change. Over time, many changes have been seen in the context of Nepali society. The condition of Nepali society wasn't good in the past time. Nepali society was so rigid in the past time. Most people were uneducated and there was a lack of awareness among the people. Patriarchal norms and values were at their height. Class, as well as sex subjection, had played a vital role in every society. The concept of Feudalism was prevalent everywhere. Ordinary people had to face miserable life under the feudalists. They were quite away from the concept of rights and opportunities of lives. Life was so difficult for most of the peasants. There was a lack of facilities in people's lives. In most societies, there were feudalists or lords who used to determine others fate. Talking about women's lives during that time, women had very bad conditions. They were living being dependent on males. The patriarchal norms and values had made them remain limited within the boundaries of their houses. Child marriage was so common. Life in the past was really not favourable for ordinary people including women.

In the present time, different changes are seen in various sectors of Nepal. Nepali societies seem quite different from that of past Nepalese societies. In the present, Nepali society is on the way to development. In the matter of facilities as electricity, drinking water, roads and transportation, education etc, Nepali society has been changed. People in the present time have various rights regarding various things. If there is one thing that upsets me about Nepali society is the political aspect. People in the present time are totally involved in the dirty game of politics. Due to this, Nepali society is facing disorders every single day. At present, the condition of Nepali women is much better than expected.  Over time, Nepali women have got many rights according to the constitution of Nepal.           

I think the future of Nepali society will be so good if we all Nepali citizens choose the right candidates for the betterment of Nepalese society. We should be away from this dirty game of politics and think about the bright future of Nepali people and society.

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Remembering and Remaking Nepal's Founder: A Visual History of Prithvinarayan Shah

2019, Tasveer Ghar

South Asia has many traditions of nationalist iconography of divine mother figures. In this essay, however, we will focus on the history of visual representation of Nepal’s national founding father, Prithvinarayan Shah (r. 1742–75). While the trope of the nation-as-mother is also present in Nepal, as in the commonly-used metaphor of ‘Nepal Aama’, we suggest that the history of visual representation of Prithvinarayan Shah is a particularly interesting lens through which to examine Nepali nationalism because of the fact that his legacy is highly controversial in contemporary Nepal. The king from Gorkha is hailed by many as the nation-builder (rastranirmata), statesman par excellence, and the symbol of national unity for his role in the territorial unification of modern Nepal in the 18th century. On the other hand, many see him as a ruthless conqueror, a warlord, and an imperialist whose legacy of conquest casts a shadow over Nepali society even to this day. Consequently, images of Prithvinarayan Shah play a key role in ideological and political debates over the Nepali past and future. In this essay, we show that among the various images of Prithvinarayan Shah drawn in different styles and across media in different historical periods, a painting by Amar Chitrakar came to acquire a hegemonic status as the most recognized and reprinted image of the king after the 1960s, becoming a visual trope that represents Nepali national unity under the tutelage of the Shah monarch. This portrait (Fig. 01) continues to circulate widely through print media such as textbooks and newspapers and also through the internet and social media, which allow for many creative manipulations of the image. As we will show, the incarnations of Shah’s image are often used to make political arguments about contested aspects of his legacy, such as the unification of Nepal and the establishment of Nepal as a Hindu state. Finally, we suggest that the nationalist mythology and iconography of Prithvinarayan Shah is linked to the masculinist character of the Nepali state.

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This lecture traces some of the ways in which Nepal has been imagined, starting over 1500 years ago when the name referred to the Kathmandu Valley ruled by the Licchavi dynasty. That spatialised hierarchical conception (‘Nepal mandala’) is contrasted with later ideas of Nepal as interface, empire, nation-state, and multicultural federal republic. At each stage, Nepal has been imagined as made up of different kinds of people. In the modern period formal and official categorisations have become increasingly egalitarian and, recently, even explicitly antihierarchical. Since 1990, ethnic identities have been massively transformed and politicised. Entirely new ‘macro categories’ have come into existence. However, the old order has not simply disappeared, but remains ‘back stage’, reworked; it can be discerned in informal but still powerful hierarchies of language and national belonging.

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Please note you do not have access to teaching notes, mother tongue-based multilingual education in nepal: past, present, and emerging trends.

Annual Review of Comparative and International Education 2019

ISBN : 978-1-83867-724-4 , eISBN : 978-1-83867-723-7

Publication date: 17 June 2020

The history of Nepal gives some insight into its current status as a diverse and multilingual nation with more than 123 languages. Multilingualism is part of the founding philosophy of the country but since it was unified in 1768, government attitudes to language and language education have fluctuated. Though historically education in Nepal has been delivered exclusively in the Nepali language and, more recently, in English, the Government of Nepal is now committed to introducing mother tongue-based, multilingual education (MLE).

Nepal has among the lowest literacy rates in the world (UNESCO Institute for Statistics, 2015) and the government seeks to turn this trend around, particularly for students who do not speak Nepali as a mother tongue. The commitment to strengthening mother tongue-based MLE features prominently in the Constitution of Nepal (2015), the Act Relating to Compulsory and Free Education (2018) and the School Sector Development Plan (MOEST, 2018). This new constitution declares that “all the mother tongues spoken in Nepal shall be the national language” (2015 article 6).

Implementing these policy commitments in over 120 languages across seven provinces and 753 municipalities is the next challenge for the fledgling democracy. As a “wicked hard” policy area, doing so will require a solid understanding of local attitudes, beliefs, resources, and capacities. This chapter gives a unified review of the history, languages, ideologies, beliefs, and trends that currently influence MLE in Nepal and are likely to play a role into the future.

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Acknowledgements

Acknowledgments.

The author thanks Dr. Lava Deo Awasthi, Chairperson of the Language Commission (Government of Nepal), for his substantial contributions to this chapter.

Fillmore, N. (2020), "Mother Tongue-Based Multilingual Education in Nepal: Past, Present, and Emerging Trends", Wiseman, A.W. (Ed.) Annual Review of Comparative and International Education 2019 ( International Perspectives on Education and Society, Vol. 39 ), Emerald Publishing Limited, Leeds, pp. 231-254. https://doi.org/10.1108/S1479-367920200000039020

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Viruses past, present and future

Although smallpox is now ‘unfamiliar to the world today’ historian Elizabeth Fenn has written that it was ‘a misery commonplace in years gone by.’

For centuries, the smallpox virus and the gruesome death and destruction it caused upended people's lives around the world and in Nepal. In this History of Disease series in  Nepali Times  in the past month I have recounted how smallpox traveled and killed in Europe and America, became a terrible test for survival for children in South Asia, and  struck down both royals and regular citizens in Nepal in the 19th century.

We have seen how people devised inoculation and vaccination to fight the disease, and how vaccines and strong surveillance helped eradicate the disease around the world and in Nepal in the 1970s, but only 'by the slimmest of margins'.

Several things about the history of the disease deserve special emphasis. As much as any influential king or prime minister, we sometimes forget that smallpox and other diseases shaped the course of human events.

Part I:  Big story of smallpox in Nepal

Part II:  The smallpox virus in British India

Part III:  Smallpox, politics and power in Kathmandu

Part IV:  How Nepal eradicated the smallpox virus

Viruses such as measles, influenza, hepatitis, polio, rabies, and HIV – as well as non-viral diseases such as cholera, TB, syphilis, and malaria – remade not just individual lives, but also physical, economic, and political landscapes.

The fury of smallpox reminds us of the inescapable power of nature. Despite all our efforts, humans are part of nature, and life is fragile.We are living beings made up of cells and nutrients, subject to the rules of geography and biology, death and disease. This reality held true in the past, and holds true today, as much as we hope otherwise. Smallpox may have been chased away, but COVID-19 stands at the doorstep.

Each disease has its own characteristics, its own biological personality, its own way of spreading through society and attacking human bodies.  Malaria moved via mosquitoes  which liked warm weather,  cholera through germs in water , and syphilis through sex. Due to these differences, each disease left its own unique imprint on history.

Big story of small pox in Nepal , Tom Robertson

Smallpox spread through the air, moved easily from person to person, caused searing pain, and, if it did not kill, left behind disfigured, broken human bodies. In Nepal, if it had struck older people, not children, or if it had not left its victim's faces scarred and their eyes damaged, it might have brought less terror.

On the other hand, if it had had a reservoir in animals (as many viruses do) it would have been much harder to eliminate, and we might still be facing its burning fevers and excruciating rashes today. Small pox’s particular biology shaped history in a particular way.

Nature is not just a passive stage on which we humans act out our dramas as we wish. Instead, it is an actor in every drama, sometimes in the background, sometimes centerstage, but often coming and going at its own will, not ours.

The smallpox virus in Nepal , Tom Robertson

Looking back, if we recount the stories just of kings and queens and their political chess matches, we overlook some of history's main drivers and its most important stories. In fact, if we overlook disease history we will not understand the stories of kings and queens as well as we think. Can we really tell the history of Rana Bahadur, Girvana, Bimsen Thapa, and Bir Shumshere -- much less the stories of ordinary people around the country -- without understanding the central role of disease?

Looking forward, we would do well not to forget nature's power to completely take over the course of events. Smallpox also reminds us that, even though humans share the same biology, diseases often affect some subsets of society more than others, particularly those with less money and power. In other words, biological forces may be universal but they play out in social landscapes as complex and uneven as Nepal's  dadakada .

In the Americas, smallpox even more than guns, gave Europeans a huge advantage over the indigenous people who had never encountered the disease before, and thus lacked immunity.  In colonial India, smallpox and ideas about how to treat it divided the British from Indians  more than it brought them together.

In Nepal, smallpox preyed upon both rich and poor , powerful and powerless alike. But as the 19 th  century Newar song  ' Sitalamaaju Mye ' reminds us, it divided Gorkha conquerors and Newar families.  Smallpox shaped power struggles between Bhimsen Thapa and his political rivals , and later, in the effort at eradication, altered relations between government health workers and individuals from impoverished ethnic minorities.

Smallpox, politics and power in Kathmandu , Tom Robertson 

No doubt, smallpox also shaped gender relations in ways we need more historical research on. Just as differences between diseases mattered in the course of history, so, too, did social differences.

Nepal's successful effort to eradicate smallpox in the 1960s and 1970s  seems particularly relevant to us today. Nepal's last case in 1975 shows what it took to banish a complex disease in challenging circumstances: sustained governmental focus and coordination, adequate long-term funding, scientific knowledge, talented and dedicated staff, careful record keeping, program flexibility and adaptation to local culture and conditions, and dogged surveillance.

Yet even at this moment of seeming human control, nature's power was on display. Smallpox eradication happened only with help from nature. Compared to malaria and polio, smallpox was relatively easy to control. It was so intense that it was easy to spot, and that intensity also made it difficult for contagious victims to move around infecting others. Smallpox did not strike a person twice. And unlike other viruses, it proved very susceptible to a vaccine. This history suggests some of the special challenges that COVID-19 poses.

Here, too, social difference mattered. Nepal's eradication campaign shows the enormous challenge of protecting individual rights in moments of public health crisis. In Nepal and other South Asian countries, government personnel sometimes used violence to force citizens to get vaccinated. Some health workers grew so convinced of their righteousness -- the 'purity of purpose' in one man's self-description -- that they felt comfortable steamrolling the wishes of others, often people from socially marginalised groups with little say in society to begin with.

How Nepal eradicated the smallpox virus , Tom Robertson

Such coercion probably could have been avoided through more nimble policies, more extensive training, and better public education. Problems often sprouted, the historian David Arnold noted, when doctors and other health workers didn't understand how ordinary people saw the world and quickly dismissed their concerns as backward or superstitious -- when, as he put it, the medical system had grown ‘culturally and politically distant from the lives of its subjects’.

In the end, the history of smallpox shows the fragility of life, but also the power of human perseverance. Smallpox struck down one of every three it infected. It stole beautiful children from their mothers and fathers. It stole sight from survivors. In some places, it wiped out entire families and laid waste to whole villages. It was deadly, ruthless, and horrific. It sometimes brought out the worst in human nature.

But it also often spurred great ingenuity, compassion, togetherness, and resilience. In the face of disease, humans have found surprising ways to support each other, learn from the past, endure the suffering of the present, and find hope again in the future.

This is the fifth article in the  series  History of Disease. The next column will deal with danger of dengue in Nepal.  Tom Robertson , PhD, is researching the environmental history of Kathmandu Valley.

Read other articles on smallpox in Tom Robertson’s History of Disease series in  Nepali Times .

Tom Robertson

• global pandemic
• History of disease
• British colonisation
• future of Nepal

Jim Simons' gift to Nepal

In transit to the golden land, kah phu che, nepal's 'owl sir' awarded.