Evaluation report relating to term's work of four Nepali visiting scholars -- Fall, 1999

An evaluation report of the work of four Nepali visiting scholars in the fall of 1999

The National Muslim Forum Nepal: Experiences of Conflict, Formations of Identity

With Nepal\u27s recent transition to state secularism, the politicization of Muslim religious identity has emerged with increasing vitality. One particular pan-Nepali Muslim organization, the Rastriya Muslim Mane Nepal (National Muslim Forum Nepal), offers a window into the complex relationship between national and religious identity that animates this politicization. Through analysis of the National Muslim Forum\u27s earliest discourses, produced between 2005 and 2006, both immediately before and after the people\u27s revolution that resulted in the declaration of Nepal as a secular state, this essay highlights the ways that experiences of conflict coupled with a national political transition shape and contribute to this politicization. It also offers a picture of some of the ways in which conceptions of the nation and religious community come together to help define the forum\u27s call for a new Muslim religio-political identity across a diverse Nepali national population. [excerpt

Nepali Bhutanese Refugees in Buffalo

Bhutanese refugees have a complicated history. In the late 19th and early 20th century, an influx of undocumented Nepali immigrants into Bhutan occurred. These individuals were settled in the southern region of Bhutan and referred to as Lhotshampas, meaning “southerners”. The Bhutanese government enforced the Bhutanese Citizenship Act of 1958 as an effort to more closely control the immigration. The government wished to promote cultural and national unity throughout Bhutan. Upon Bhutan’s first census in 1988, the government became aware of the vast extent of native Nepali individuals living in the southern region. After the census, the government began efforts to remove these groups. Since 2003, New York State has resettled 5,741 refugees from Bhutan, with 745 in the 2013 fiscal year. Many of these have been resettled in Erie County

Post-Earthquake Home Reconstruction in the Surrounding Hills of Kathmandu Valley, Nepal, PRP 200

In April of 2015, a 7.6 magnitude earthquake struck the Kathmandu Valley at the center of Nepal. Within the following year, Kathmandu was struck by a 7.3 magnitude earthquake and multiple aftershocks. The initial earthquake caused the deaths of 8,856 people, injured 22,309, and affected eight million more. Many agencies around the world came together to fund reconstruction efforts as part of a Nepal and a Multi-Donor Trust Fund (MDTF). The MDTF conducted an Earthquake Housing Damage and Characteristics Survey (EHDC) which led to the creation of Nepal Rural Housing Reconstruction Program (NRHRP), which sought to reconstruct earthquake-resistant homes. The NRHRP developed a homeowner-driven grant process and established the National Reconstruction Authority (NRA) to distribute housing reconstruction grants to families. Those grants were to be paid out via three tranches, each after the completion of a specific construction phase. During 2017, an international collaborative effort began among four parties: Hiroshima University (HU); Tribhuvan University (TU); Nepal’s Alternative Energy Promotion Center (AEPC); and the Lyndon B. Johnson School of Public Affairs (LBJ) of the University of Texas at Austin (UT). The team investigated the challenges and opportunities for reconstruction of homes in rural areas damaged by the 2015 earthquake in and around the hinterland of Kathmandu Valley, Nepal. Within the context of a university course, students began by studying alternative building technologies (ABTs) being implemented in Nepal by local nongovernmental organizations (NGOs). When project members visited Nepal in March 2017, they interviewed rural residents to identify barriers to home reconstruction. During a field study, the students also met with local governmental officials and NGO representatives. This report describes students’ field investigation in Nepal, background research on alternative building technologies (ABTs) for home reconstruction, and recommendations developed from consultation with stakeholders and technical advisors. The first chapter starts with the earthquake and its associated damage and describes the response of the Government of Nepal (GON) and the international community in forming the MDTF, the NRHRP, and the NRA. The second chapter discusses different alternative building technologies (ABTs) considered by the GON, including bamboo, hempcrete, rammed earth, Compressed Stabilized Earth Brick (CSEB), earthbags, and modified conventional housing. Each section describes the type of building style, its construction, materials and labor required, estimates of construction time (if available), costs, and a brief section on comparative advantages and disadvantages. The third chapter describes the 2017 field study in Nepal, included the locations of the field study and interviews and discussions with local NGOs, the governmental agencies, and local residents. The research group sought to learn whether a lack of affordable and appropriate building methods could explain why many villagers still live in temporary shelters. Village residents discussed barriers to housing reconstruction unrelated to the type of home being built. The final chapter presents conclusions from 2017 field study observations of the three villages. Researchers found four common barriers to reconstruction: the cost of transportation and materials; insufficient reconstruction incentives; grant processes with many procedural barriers to funding; and the need for consistent interaction of the community with governmental agencies. One suggestion is to evaluate the home reconstruction program to assess its procedures and outcomes. A second suggestion is for Nepal to enhance the number and authority of mobile teams of professionals to assist villagers seeking to reconstruct homes.Public Affair

Praying for Peace: Family Experiences of Christian Conversion in Bhaktapur

In Nepal’s public discourse, Christianity is often described as a divisive force, perhaps a plot by foreign powers to undermine the cohesion of Nepali society. In this article, I present ethnographic material from Bhaktapur suggesting that, at least with respect to family life, the social effects of conversion may often differ from this stereotypical picture. In Bhaktapur, I argue, conversion is more frequently a consequence of pre-existing conflicts within families than a source of new ones. Furthermore, in some contexts, the social, ethical, and ritual practices of Bhaktapurian churches can bring reconciliation to troubled families. In other contexts, conversion can heighten intrafamilial tensions, in particular through the commitment it brings to exclusivist theology. I explore how converts negotiate the conversion process and the tensions that precipitate and result from it, describing how familial power dynamics influence such negotiations. To give the reader a fleshed-out sense of the lived experience of Christian and part-Christian families in Bhaktapur, I give thick descriptions of the conversions of one church minister and his family, and of a church house fellowship in which post-conversion family tensions are discussed. Connecting this ethnography with wider research on Bhaktapurian Christianity, I delineate the competing forces at work in converts’ family lives. In light of the rapid growth of Christianity in Nepal, and the heated and sometimes violent nature of political responses to this, ethnographic research is urgently needed to examine not just the causes but also the longterm effects of Christian conversion; this will help to clarify whether patterns found in Bhaktapur are replicated elsewhere in the country

The State of the Guitar in Kathmandu

The thriving guitar scene in Kathmandu is not well known outside of the country, and particularly not in the West. It has also not been the topic of much recent scholarship. It has been assumed that for Nepalis the guitar, as a foreign instrument, represents freedom and modernity; but, is this true, and what else might it signify to Nepali guitarists themselves? This article gives an overview of the history of the guitar in Kathmandu by drawing on both published scholarship and interviews conducted by the authors with twelve prominent Nepalese guitarists and guitar educators to establish the current state and future outlook of the guitar in Nepal. Findings suggest that, in addition to freedom and modernity, the guitar is connected with individualism, and is becoming naturalized and less foreign than it used to be

Snapshots of the Nepali-Speaking Community in New York City: Demographics and Challenges

As a relatively new community, Nepalis have often been overlooked by service providers or researchers working with and studying Asian or South Asian populations. There has been little comprehensive research done on Nepalis in any regional or national capacity within the United States. This lack of information poses a significant challenge to understanding and meeting the needs of this emergent and highly diverse community.Therefore, the Jankari Research Project was created to initiate a systematic collection of information on the demographics and other issues of importance to the Nepali-speaking communities, both quantitatively and qualitatively. Jankari means knowledge and information in Nepali, and the Jankari Research Project is a participatory action research project to help Adhikaar understand how we can best serve the needs of the Nepali-speaking community in New York City, and also inform other organizations and decision-makers. We sought to understand the reasons for the increase in migration of Nepalis to the New York City area in the past decade, the economic, political and social activities of Nepalis here, and the challenges that they face, especially with regards to work, social services, and health care