Mothers' words more powerful than ward chairmen's

By Basanta Maharjan

The mothers of Pokhara have proved that mothers can actively play an influential and effective role in society. The 'credit' or respect that mothers command in society has become a legend of sorts in Pokhara. Town dwellers here may not abide by the orders or decisions of ward chairmen or members in many a situation, but they accept the verdict of mothers' groups without any complaint. It may be hard to believe, but even people's representatives here do not deny this phenomenon. In Pokhara Sub-Metropolitan City alone, there are over five dozen mothers' groups distributed among its toles [the smallest unit of a local body]. It would not be wrong to say that mothers' groups have become an indispensable part of ordinary life in Pokhara. If one goes to any part of the city and asks any inhabitant-child, elderly person or youth-about the whereabouts of the members of the mothers' group, chances are that the respondent's family members belong to the mothers' group in question or the respondent herself is a member. Such groups exist in every tole. Each group has, on an average, 60 members. Says Gauri Shahi, president of the Bhairabh Tole Mothers' Groups, one of the oldest of its kind: "We established the group nine years ago. Back then there were only two or three such groups. Inspired by our good work, others started to form such groups in their toles. If a group in a tole discusses any new issue, others are enthusiastic about doing the same thing. At times we also conduct programs jointly." Many works in villages are done through mothers' groups. If one seeks the help of the police or administration for even a small problem, it takes months to get it solved. But if the majority finds the opinion of a mothers' group satisfactory, decisions are taken instantly. The cost is negligible and justice prompt. In this way, these mothers' groups have been able to win the hearts of many villagers. According to Nepal's Citizenship Act, people cannot get citizenship certificates without the recommendation and approval of their father. Says Shubhadra Koirala, president of the Woman Jagriti Mothers' Group: "Girls who have grown in front of our eyes get married and pregnant and then the husband absconds. Some husbands even disown their wives. What is the fault of the mother and the child in such cases? But children born in such circumstances do not get citizenship. We do not want any such child to be deprived of Nepali citizenship. But we are not trying to provide citizenship to foreigners." One of those, who got a citizenship certificate on the recommendation of Koirala's group, is a girl from a Shrestha family. She has passed SLC from the local Barahi Secondary School. Says Koirala: "A boy fell in love with a girl in our neighborhood and impregnated her. But later, he refused to marry her and fled. After giving birth to a baby the mother also ran away. Her grandmother and we reared the baby girl. It was very difficult to provide the girl with citizenship. But if you have the will, the impossible can become possible." She further adds: "The Woman Jagriti Mothers' Group, the Paropakar Mothers' Group and the Jalpadevi Mothers' Group got together and convinced a cousin of the boy and provided the girl with citizenship. There are still five such children who need citizenship. Some elderly women are yet to receive it. So we are trying to provide citizenship to all." A daughter of an Acharya family in Gharmi (Pokhara) was threatened, humiliated and mistreated by her husband and his family because she had not brought adequate dowry. Married on 9 Dec. 2005, she was accused of carrying the baby of somebody else's and beaten by her husband and in-laws, who then threw her in the jungle at night. Upon hearing the incident, the Woman Jagriti Mothers' Group and human rights organizations lobbied for action against the perpetrators. The husband was put in police custody while the woman was admitted to hospital at the initiative of the mothers' group, says President Koirala. These mothers' groups do not confine their activities to solving the problems of women. They are at the forefront of construction or renovation of temples in their respective toles, and also make necessary arrangements for daily pujas. Likewise, they participate in constructing water tanks and providing shelter for people in mourning. Such activities are done in partnership with men as well. In co-ordination with men, the Woman Jagriti Mothers' Group has built a bridge that cost Rs 1.7 million to link Ward 4 with Ward 5. President of the Paropakar Mothers' Group Gomadevi Godar says her group has made economic transactions to the tune of Rs 1.7 million. The economic success of these mothers' groups can be easily gleaned from the ability of the Maidan Mothers' Group to provide steady economic support to a local secondary school.A common feature of the mothers' groups of Pokhara is that their members are only mothers, who consider their daughter-in-laws as their successors. Anthropologist Suresh Dhakal of Tribhuvan University says the initiatives of mothers' groups serves as an example for development in society. He opines that these activities, which are based on local resources, could form a firm basis for long-term development. "It is in itself a great achievement that these mothers' groups have been able to mobilize local resources and engage in transactions worth Rs 1-1.2 million. Such activities should be gradually carried out elsewhere too." A regular source of the groups' revenue is the levy raised from members every month. Money raised from playing Bhailo [during the Tihar festival], donation, financial assistance from local bodies and fees from training programs also contribute to their coffers. Some mothers' groups have their own building. Such groups have rented out some rooms. Some individuals, who return home from abroad, are known to have made donations worth Rs 4000-5000 to the mothers' groups of their respective toles. Says President of the Maidan Mothers' Group Laxmi Basnet: "If there is a marriage ceremony in the village, we attend it to sing and dance and contribute the money we thus receive to the groups' fund." Members regard their groups' fund as their own earnings. Their initiative, dedication and effectiveness have begun to draw the attention of INGOs. Such organizations are attracted to the work of mothers' groups because they have realized that projects run by donor countries are not sustainable, says Laxmi Basnet, president of the Maidan Mothers' Group.

Need to conserve Buddhist relics stressed

by Basanta Maharjan

KATHMANDU - The archaeological evidences which suggest that Gautam Buddha was born in Nepal may be lost if the Lumbini based Ashoka Pillar is not conserved, archaeologists say. As is history, Mourya Emperor Ashoka raised the pillar during his visit to Lumbini subsequent to the bloody Kalinga War at the end of which the emperor was said to have given up warfare and bloodshed. It was while on a pilgrimage to Lumbini when he abandoned all his weapons. Emperor Ashoka is also said to have been accompanied by his Guru Upagupta in 249 B.C. during the celebration of the 20th year of his coronation. However, Lumbini soon came around to be cobered by dense jungle in the wade of power going into the hands of Lode and Mugal rulers in India. The Ashoka pillar was excavated only when the forest was being cleared for wood around 1896. In fact, the name of Khadga Shamsher, the erstwlile commanding general of Palpa, is closely associated with the event since is was he who had ordered felling of trees, something which led to the discovery and excavation. Archaeologist, Dr. Aloes Anton Futhrer, who had been excavating near Nepalgung in search of Buddha's birthplace meanwhile had subsequently gone to Lumbine and had taken the print-image of he writing on the Ashoka Pillar. Another archaeologist, Bueler, had sucessfully decoded the writings and it was only then when it was established that Buddha was born in Nepal and was historical figure as against he western belief that Buddha was just a mythical figure. Chief archaeologist of Archaeology Department, Shukra Sagar Shrestha, says that although the inscriptions on the Ashoka pillar do not add up to any substantial scale, whatever is there is enough to suggest that Buddha was born in Nepal. Similarly, Bhikchhu Sudarshan Mahasthawir, a researcher, had arrived at the "marker stone" which has been mentioned as the indicator of Buddha's birthplace. This, incidentally, is the important piece of evidence. It may also be said that the name of all four places related to Buddha do not appear in any pillars save, of course, the one in Lumbini although there are similar milestones at Bodhgaya, Saranath and Kushinagar. Unlike other Ashoka pillars around India, the one at Lumbini is clear and intact. This is the oldest milestone in Nepal which has the writer's name carved on it. It may be said that certain Indian writer had published a bood claiming that Ujjain of India was Buddha's birthplace. However, it is said that he had used the technology to fade ancient writings. Hence there in lies the important of protecting Lumbini. Meanwhile, the top edge of the Ashoka pillar has cracked and the crack is slowly widening out. To avoid further damage by the rainwater a stone topping has been const vucted. Dr. Prem Ratna Sthapit, Chief conservator & Office Chief of Central Conservation Laboratory for Cultural Heritage Bureau, says that the pillar has been subjected to chemical treatment to minimize the damage. Apart from this, the metal ring on the pillar has been replaced by two alloy rings made out of copper, zinc and nickel. According to Shrestha, "If we want to protect the pillar a roof is a must." Moreover, the pillar has ended pu tilting to the west. Digging near the foundation has been said to be the reason behind it. Sudarshan has claimed that the unnecessary digging was an outrageous act and he himself had gone to protest against the act. United Nations Education Social Cultural Organization (UNESCO) had organized a meeting of the experts of archaeology in Kathmandu a few months back and the meeting had suggested that the Ashoka pillar and other structures at Lumbini receive further protection.
(Courtesy: SPACETIME TODAY June 24, 2001)

Women Monks - No Trespassing

By Basanta Maharjan

In the Buddhist religion, men can become monks but women are not allowed to convert as monks. There was a provision for women to convert as monks even at the time of Lord Gautam Buddha. But, it is strange that the same provision has been overshadowed and now women are not allowed to become monks. After 100 years of the death of Lord Buddha, this tradition has elapsed in the Therwadi Buddha Community. In the present context of eradicating all gender discriminations from the society, the question of whether women can or cannot become monks arises vividly.
At present, although there are no women monks in Therwadi Buddhism, there is a term known as 'Anagarika' which refers to women who leave their homes and exercise the religion in a 'Bihar', temple of Buddha. Anagarikas can also be found in Nepal as well as other Buddhist countries such as India, Sri Lanka, Thailand, Myanmar and Taiwan. They are given the same respect as other monks. Anagarika Dhammawati is one woman monk among other Nepali individuals struggling for the recognition of women monks. Some Angarikas have gone abroad to become monks after the association of monks did not recognize women monks in Nepal. According to Anagarika Dhammawati, the patriarchal society is the main obstruction in accepting women as monks. The Angarikas are not recognized as Therwadi -monks since they became monks through the 'Mahayani' tradition in the United States.
There were no women monks in the initial stages of Buddhism. The tradition of establishing women monks came into practice after much pressure from the society on Lord Gautam Buddha. But, this practice was not given continuity since there were no women who wanted to convert as monks. It is believed that Buddha himself said that the Buddhist religion would run five thousand years with only men monks and it would run half of that time with the inclusion of women monks since Buddha felt that there would be conflict after women became monks. The men monks did not give much attention to women converting to monks since there were not many women who wanted to become monks. But, Dr. Naresh Man Vajracharya, the head of department of Buddhist Studies in Tribhuvan University expresses his doubts on this theory. The sayings of Lord Buddha were only recorded later. He thinks that the desire of Lord Buddha on converting women into monks was not based on reality but was added later. He adds that what Lord Buddha expressed on women becoming monks does not match with his preaching. Therefore, the non-recognition of women monks is only the result of the Therwadi tradition. The Therwadi community believes that the sayings of Lord Buddha cannot be modified and due to this belief, women are banned from becoming monks. Otherwise, women have been given roles and rights to use the Buddhist religion.
It is believed that Buddha first started the tradition of women monks in India after which it spread to Sri Lanka and then to China. This tradition faded in Sri Lanka but it has been given continuity in China. According to Kumar Kashyap Mahasthabir, former Chairperson of All Nepal Monk Association who conducted a research on women monks, the rules and regulations to become women monks are different and harsher than the ones outlined before. Therefore, it can be said that the tradition has not been given continuity.A few years back, women monks from Sri Lanka identified themselves as women monks in an interview in Sarana, India. But, the elder monks of Sri Lanka did not recognize them as monks. Only the younger generations of monks have recognized them and this has become one of the issues for debate in Sri Lanka.
Monk Aswaghosh Mahasthabir is not satisfied with the present beliefs. His argument is that the provision of Anagarika was set up separately for women so that women could not become monks and this practice was not prevalent when Lord Buddha was alive. Kumar Kashyap Mahasthabir has no objection to women becoming monks. He feels that this will further strengthen the religion. But, it is a difficult decision since the history of the particular community does not go back too far and the numbers of devotees are also less in Nepal. He feels that it would be better if countries such as Sri Lanka, Thailand, and Myanmar were included for discussion the issue.In order to become a monk, permission has to be taken from the association of monks. Gyanpurnik Mahasthabir, Secretary of the association feels that women cannot become monks since association of women monks does not exist. Lord Buddha had given the monks themselves the responsibility of accepting women monks and the same could be done in the present context. The newer generations of monks feel that a women monk association could be established.

Paleolithic age fossil found in Kaski

By Basanta Maharjan

KATHMANDU, OCTOBER 21 - Tree fossils, which are said to be about 200 to 300 million years old, have been found at Bhainse village of Kaski district, Nepal.A team of archaeologist led by Chief Archaeologist of the Department of Archaeology (DOA), Sukra Sagar Shrestha, had adventitiously found the fossils of a tree belonging to the Paleolithic age.In fact, the first incident whereby the fossils of a tree that existed before the evolution of mankind have been found in the country. According to geologists, the tree fossils, which were thought to have been embedded with the earth, could have come to the terra firma owing to the movement of the seismic waves inside the earth. Generally, the trees embedded within the earth transform into coals but sometimes they remain as they were owing to the lack of adequate chemical reactions and earthquakes. According to Shrestha, the discovery of a totally new kind of fossils has added another dimension to the geological study." No study has been made yet in the field of tree fossils in the country and such fossils have also not been kept in the Nature History Museum till date." , He said. He further added that the diameter of the tree fossils is about 3m and it is about 5m in height. "the trees of the carboniferous age were used to be extremely large but the one we have found isn't so gig because it is badly damaged", he said. A piece of the fossil , which looks like a stone , is kept in Pokhara Regional Museum and it would be open for the public after DOA makes necessary study about the same. According to Shrestha , the carbon Dating is used to study the archaeological remnants that are 100 to 1,000 years old but in the case of million to billion years old fossils and relics we have to use "thermo luminescence Dating ( TLD ) . the LTD technology is only in vogue in the US and it costs more than Rs 300 hundred thousand of the study," he said. Meanwhile, Shrestha said that Tribhuvan University hasn't shown any interest in this regard. A team of archaeologist comprising of Shrestha , Uddav Acharya, an archaeologist under DOA, and Uttam Khanal, a representative from Pokhara Regional Museum, had found the tree fossils at Bhainse Village during July-August. "We came across only one fossil but I think there must be umpteen in the vicinity, " , the team leader said adding that the village could be developed as "an open museum for tree fossils, " Shrestha stressed.Bhainse village can be reached via Mahendra Bridge, Kaukhola, Jarkatya, Tarika and Chitepani of Pokhara. The team had found the fossils about 150m away from the village. (SpacetimeToday daily 2001

I am Basanta Maharjan

My name is Basanta Maharjan. by profession i am a journalist and have specialised in culture, history and archaeology. Photography is my another part of field. I have been 16 Years in journalist.

Besides my journalism, I am making my domain in academic field. I have written a book on Lumbini, the birthplace of Buddha, title "Lumbini : A Historical and Archaeological Study" and some other articles. Some other books and articles are going to be published.