Sikkim in a need of Research Wing in Each and Every Government Departments

As we all know that Sikkim is among the best performing states in India. Our Government is undertaking the paramount assignment for the all round development of our state. The dedication of each and every department is, in fact, praiseworthy. We have touched all the indicators of Development. Now, what I personally feel is that there should a Research & Analysis (RA) wing in each and every Department. This Research & Analysis (RA) wing should focus on issues of National and International importance related to the concerned department. It should offer help to solve practical problems faced by administrators, bureaucrats, industries & enable the integration of innovative need-based technologies and other holistic interventions. It should offer short & long term academic programs to develop the skilled workforce. It should provide expert consultancy services. This Research wing should generate insights that lead to integrated benefits for multiple stakeholder groups, including industry, policy and decision makers in the government, bi-and-multilateral institutions, and communities. It is my humble request to our concerned authorities to think over this matter and come with a proposal to set up research wing in each and every department for greater benefits of our Sikkimese community.

Fallacy of Continuous and Comprehensive Evaluation (CCE) System in India

In the year 2010, Human Resource Development Ministry under Government of India introduced Continuous and Comprehensive Evaluation (CCE) Education System in CBSE affiliated school all over the country for classes 6th to 10th. This CCE becomes one of the important features of Right to Education Act (RTE). CCE is a holistic assessment system aiming to develop skills of students in all areas in order to make children stress-free. The system is designed to assess students from various perspectives, intending eventually to eliminate rote-learning and cramming. According to the Central Board of Secondary Education which introduced the CCE system, this includes all relevant aspects of personality development of a student. It further elaborated, education is meant to bring the best out of a learner. Since this is a continuous process, therefore a continuous evaluation system is adopted to check the effectiveness of learning process. This evaluation system includes both the scholastic and co-scholastic aspect of a learner’s growth. The idea was to reduce the undue stress of competitiveness among students, parents and the educational institutions. According to this system, the marks traditionally allotted to students will be replaced by grades. Each number division is allotted a grade like 90-95 – A1 and all. Nothing is perfect, everything has its pros and cons and the same is with this system. This concept of CCE imported from the West is certainly laudable. But CCE is not new to India. This has been in vogue from time immemorial – say Ramayana, Mahabharata periods – which included all aspects of personality development of a student. Though this system has a lot of benefits however I believe that this system refuses students to transfer to other schools after 10th grade because if we take the case of a school which has a very good reputation and is very good overall, why will they take in a student who is from an unknown place and has been educated in a completely different environment as each student is being educated in a different manner now according to the new system? 10th CBSE board examinations assured that the marks/grades students got were uniformly understandable across the country. The new grading system overlooks the real potential of a student. For example – a student has got 60 marks while another student has got 69 marks, they both will be falling in the same category of grade which is a very big conflict of hard work and luck. It has created an equal level between those who work hard for academics and those who don't. This system also includes the clause of ‘No Fail’ policy under which no student falling in the range of classes will be failed by any educational organization affiliated to CBSE. Now, the thing to notice is that if a student is not prepared enough then also he’ll have to go to next class and study, which will deteriorate his overall performance because his basics of the previous class will still not be clear. The students have a casual approach towards exam as the options of re-evaluation are readily available for them. The sense of competition has vanished. The impact of CCE system is clearly seen in our colleges. Hardly students read and write the proper answers. The critical and analytical thinking has almost vanished. One of the significant aims of education should be to produce learners who are well informed, that is to say, learners should understand ideas that are important, useful, beautiful and powerful. Another is to create learners who have the appetite, the appetite to think analytically and critically, to use what they know to enhance their own lives and also to contribute to their society, culture, and civilization. The sense of creativity and responsibility is vanishing from our system. Continuous and Comprehensive Evaluation (CCE) Education System in India is good in concept but lacks practicability. A student must undergo a series of forced upon procedure most of which lacks clear instructions and then are judged in accordance to the yardstick prepared by the system. This method lacks uniformity. It might act as an aid to slow learners but the curious hardworking efficient learners are the sufferers. The role of the teacher is crucial but it has just ended up becoming a formality. Without a commitment from teachers, without proper teacher training and evaluation, with no stipulation of a code of conduct for students and teachers, this scheme may be a damp squib. (The writer is Assistant Professor at Department of Sociology, Sikkim Government College, Gyalshing, West Sikkim and can be contacted at bhattaraibinod3@gmail.com)

Sikkim in a need of Entrance Centre of each Premier Institutes/Universities of India

I want to bring the kind attention of the concerned citizens of Sikkim towards the fact that our state Sikkim lag behind to show its representation in almost all the Central Universities or the Institute of National Importance in India. Hardly have we found any Sikkimese students in these reputed institutes. The main reason for the same which I analyzed from my own experience is that we do not have entrance centers of these reputed institutes. For the higher education, none of the central universities or the institutions of national importance apart from Jawaharlal Nehru University and Sikkim University has its entrance centre in Sikkim. For the entrance, students have to go either Guwahati or Kolkata. It is very much difficult for a student especially of lower or middle class those who do not have enough money and where there is no surety of cent percent successful result to go 600 Km and write entrance examination of one university. And moreover, we don’t have that resources or channel to proceed for the same. It is my humble request to the concerned authorities of Sikkim those who are dealing with the matter of higher education to write or request a written memorandum to all most all the important Central Universities or the institutions of national importance to provide at least one entrance centre in Sikkim or at Siliguri for the benefits of our Sikkimese students as well as the other adjacent states of India.

Jiban: Kanda Ki Phool? An inspiring story of Jhamak Ghimire

Whenever someone comes to me with the words like ‘I am worthless and I cannot do anything in my life’, I calmly open my Laptop and show a documentary of Jhamak Kumari Ghimire to them. For people like us Jhamak is an absolute slap to the so called ‘abled society’ who preaches the glory of goddesses (says one thing) but in reality subordinate women (does another thing). Born with several physical disabilities and cerebral palsy, she writes with her left foot. She can hear but cannot speak and has never obtained any formal education. Despite these challenges, she has written several collections of poems, songs, stories and was awarded with the most prestigious literary award in Nepal, the Madan Puraskar for her autobiographical essay, ‘Jiban Kanda Ki Phool’ (Is life a thorn or a flower?). Acknowledged nationally and internationally not just because she writes with her feet but because of her effective and efficient writing, she provides the insight that you can change your biggest weakness into your strength and achieve your dreams. For me, she is a paradigm of ‘impossible is nothing’. She makes me believe - Yes I can and will live my dreams! In our society the discourse of disability is built on the social and cultural environments. They shape our understanding and perception of what it means to be disabled and how it is different from the concept of able body. The idea of disability is gendered, and it clashes with cultural ideas about gender in specific ways. Particularly, in the case of women, as they are already considered ‘the second sex’ or ‘the other’, female disability is even more prevalent and transparent. This ideology of disability regarding ability preserves and authenticates what it means to be normal and this definition limits women to certain ‘normal’ standards. No matter the type of person, there are lessons to be learned from them. People with disabilities are especially influential, as our hardships in life aren’t easily forgotten. We go through every day with determination and strength, which many people are bowled over by, with many secretly wondering if they could do the same thing. People with disabilities learn so much throughout their lives; life lessons that able-bodied people rarely get to experience. Having a disability is definitely difficult, but it’s also one of the richest classrooms a human can experience, too. While these learning experiences are more profound experienced directly, there are some special tokens of wisdom we can pass along. This is the story of Jhamak Ghimire, a girl who was born disabled three decades ago. She could not move her limbs, both hands and feet, she could not speak either. It was in a poor family of eastern Nepal that lived in a village full of superstition, which did not consider girl child and women as human beings. Jhamak’s story of suffering and struggle for freeing herself from the status of an animal is very vividly recorded in her autobiography ‘Jiban: Kanda Ki Phool’ (Is life a thorn or a flower?). In her book she depicts of how a child suffering from cerebral palsy by birth managed to fight to free herself from a state of sheer ignorance and hatred and could attract the attention of the world through literature, how she learned to read and write and what message she has given to parents, educators, society, medical practitioners of world. Jhamak’s autobiography reveals the story of her struggle so poignantly and so boldly that one is shocked to read. Jiwan Kada ki Phool describes her life and her struggle since her childhood. It starts with her early memories of childhood. The care and support she received from her grandmother contrary to the bitter way the society treated her. The feelings of an innocent child growing up amidst the hatred of the society, her feelings and emotions she could never utter a word of. Her anger towards the discrimination she faced from the society for being born physically disabled. Her silent reactions to all those bitter things the society said to her and her struggle for existence and acknowledgement after the death of her grandmother is expressed beautifully in the book. The words and sentences used are quite similar to the day-to-day language used in the villages of Nepal. Jhamak Ghimire is considered Nepali equivalent of Hellen Keller as both of them suffered from the same disease cerebral palsy. But Ghimire, unlike Keller, belonged to a poor family in a poor country where the parents wished their physically disabled children were rather dead than suffering. She did not receive encouragement or support from her family for learning to read and write. However, she proved herself as one of the most aspiring and promising Nepali authors. Although her life had always been full of struggle and hardship, it never deterred her from her desire to learn. Her determination and strong will-power resulted in giving birth to an aspiring author and one of the most inspirational books of all times. Jiwan Kada ki Phool is a must read book. It is an inspiring book which teaches us that if we are determined to go after something and truly work hard for it, nothing is impossible. The book is a master piece by the author and is the most popular book of Nepal on disabilities studies. It has been printed seven times within two years making it the Nepali best seller of all times. It has also received many awards. The book is inspirational and encouraging and has something for everyone to learn from. Thus, the book is an eye opener and a must read for all women and humankind.

Shilpgram in Udaipur, Rajasthan

Being one of favorite traveler destination, Sikkim holds an important place in the tourist map of India. Over the past few years, there has been a phenomenal increase in the inflow of both domestic and foreign tourists into the state.The reasons for Sikkim being a very popular tourist destination are many. Indeed, it proves to be quite an attraction to tourists with its rich culture, picturesque beauty and rich bio-diversity. Tourists enjoy the various adventure sports and assortment of events and festivals. Nature lovers are besotted with the calm soothing surroundings characterized by the striking greenery. It has potential for village, religious and eco-tourism.The growth of tourism has been possible because of the peace loving people of Sikkim. In addition to these characteristics of tourism in Sikkim, we can add more colors on it. Recently I have made a visit of Udaipur city in Rajasthan for a conference of Indian Sociological Society on the theme ‘Contemporary Indian Society: Challenges and Responses’. On the occasion, I have visited the entire city. Indeed Udaipur is a beautiful city, set amidst the Aravalli ranges of Rajasthan, known for its picturesque lakes, huge palaces, massive forts and artistic temples. It is also called as 'the city of lakes'. The elevated hills and the beautiful lakes make a picture-perfect backdrop to the Udaipur city. Udaipur is regarded as one of the most romantic cities of the World and subsequently, also known as the 'Venice of East'. Moreover when I reached Hawala village, I found ‘Shilpgram’ as an amazing idea of fostering and promoting rural tourism in Rajasthan. Actually Shilpgram consists of two Hindi words ‘Shilp’ and ‘Gram’ in which Shilp means the Craft and Gram means Village. Etymologically it is the artisan’s village or the craft village.

Situated 3 kms west of Udaipur city, Shilpgram is conceived as a living ethnographic museum to depict the lifestyles of the folk and tribal people of the West Zone. Within this complex, huts of the member states are constructed incorporating traditional architectural features of different geographical and ethnic groups residing within the West Zone of India comprising of five Federal States.One of the important objectives of Shilpgram is in the sphere of increasing awareness and knowledge of rural life and crafts, specifically, for the younger generation. Special emphasis is laid on workshops for children on arts, crafts, theatre and music.

The Rural Arts and Crafts Complex - Shilpgram - also provide an opportunity to rural and urban artists to come together and interact through the process of camps and workshops. It is hoped that through intimate observation of different styles and experiences, urban and rural artists would learn from one another and enrich their skills and art forms. The Centre promotes contemporary urban ceramists, potters, designers, visual artists etc. to work with their traditional counterparts in creating works of everyday art which would then be put up for exhibition and sale for visitors. The Center developed two Museums in the Shilpgram where simple objects of day-to-day use, that represent the sense of wonder and aesthetics in rural and tribal life are put on display. In addition, a Crafts Bazar in the fashion of a traditional 'haat' was made where visitors could buy traditional crafts from the Zone. Craftsmen were invited periodically to demonstrate their skills and sell the crafts to the visitors at the Shilpgram.

An attraction no less of the Rural Arts and Crafts Complex is the open air Amphitheatre with a seating capacity of approximately 8000. Besides the major theatre festivals which the Centre holds here, it is hoped that this facility would motivate the local community as well as outside visitors to take a keener interest in theatre and the traditional folk performing arts.

Shilpdarshan is a continuing activity at Shilpgram in which traditional performing artists and craftsmen are used to draw from the interior villages of the member states. They are regularly invited to exhibit their skill and to demonstrate their crafts, and sell their masterpieces in order to have direct access to the buyers. This programme has encouraged the rural craftsmen and performers in a big way. The Shilpgram has become an important landmark in India and Government of India has decided to replicate them in all the Federal States of India. In these traditional huts, household articles of everyday use - whether terracotta or textile, wooden or metal, along with decorative objects and implements - agricultural or craftsmen's tools, etc. are featured with appropriate signages and explanatory details. The objective is to give a realistic glimpse of the people and their belongings representing Unity in Diversity and National Integration.

Shilpgram Mela is held annually in the west of the city of Udaipur. Shilpgram Crafts Fair is organized to promote art and craft of Rajasthan. Since, Rajasthan has always been famous for its handicrafts and artwork; this fair is a perfect destination to try out the hand woven clothes, embroideries, mirror works and handicrafts. The hand woven clothes and camel leather items grab the major attention of visitors in this fair. Shilpgram Crafts Mela aids in encouraging the urban potters, visual artists and designers too. The art expertise of artists in Rajasthan acquires an imperative position in the cultural field of Rajasthan. Here, one can have a glimpse of the life style of weavers and local artists that is portrayed through pictures in the stalls. This is actually done to make people aware about the condition of artists. The fair was conceived in the mind with an idea to encourage the cottage industry of Rajasthan. Being a desert land, Rajasthan is deprived of grown agriculture and tourism has been the main source of its income. Keeping this money-making part aside, Rajasthan Government wants to make this rustic art famous on a global level. Through this fair, the local artists get a stage to show their creations not just in front of domestic but the international tourists as well. 

In Sikkim also we have 22 ethnic groups with numerous folk dance and artistic talents. Each and every community has its own specialty. Different communities living in Sikkim have their own handicrafts, folk dances to celebrate their life. Dances like Maruni, Tamang Selo, Sangini, Chyabrung, Zo-Mal-Lok etc have its own charm in our society.  The performing arts like folk dances of Sikkim combine all the components of folk culture, namely folk songs, folk musical instruments, traditional dresses, make up and folk dance. In the wake up of low tourist inflow in Sikkim after Sept 18 earthquakes, why don’t we try this superb model of Shilpgram as an amazing idea of flourishing rural tourism in Sikkim? In this connection I urged Tourism Department to think over this matter and put into practice the concept inevitably.  

Mahakavi Laxmi Prasad Devkota (1909-1959) - Tribute to a Legend

On the third day of Tihar, when most of the people were busy in making necessary arrangements for the evening Laxmi puja, Mahakavi Devkota was born from the womb of Amar Rajya Laxmi Devi and father Tilmadhav Devkota in Dillibazar, Kathmandu on November 12, 1909. As he was born at a time when the entire Hindus including his family were worshiping Goddess Laxmi, the Goddess of wealth, his parents took his birth as the greatest gift of Goddess Laxmi. Accordingly, his name was given Laxmi Prasad. However, he turned out to be the gift of Saraswati, the ‘Goddess of Knowledge’. He has earned the fame through this name in the field of Nepali literature. In a short lifespan of fifty years he produced some eighty books in Nepali and in English.

Laxmi Prasad Devkota (1909-1959)

Early Life

When Devokota was born, Nepal was ruled by the Rana oligarchy. The Rana administration was not enthusiastic about educating the masses, so the permit to study was a privilege. Devkota’s family went through a lot of trouble to enroll him at Durbar School, the only school in the Kathmandu Valley. Devkota was talent since his childhood. He started writing at the early age of ten and proved to be an excellent pupil. He finished school with good grades and went to Trichandra College in 1925 to study science. He got his B.A. in arts in 1929 and went to India in 1931 on a scholarship to continue his studies. Devkota was impressed by the libraries he saw in India, and he and his friends wrote to the Rana Prime Minister asking for permission to open a library in Kathmandu. They were put in prison for this and had to pay heavy fines. This was the beginning of Devkota's political life.

The days of Hardships

After he received the degree, he returned back home and started to live the family life. Despite taking tuition classes to supplement his earning, sometimes for fourteen hours a day, financial problems never left him. His popular book ‘Muna Madan’ was written during this time. All the poets of the time wrote using the old Sanskrit forms. The book challenged Sanskrit scholars who dominated the Nepalese literary scene. While these scholars determined good poetry as those following the Sanskrit form, ‘Muna Madan’ was based on the jhaurey folk tune. This was completely new and it received recognition. It is still a best seller even after more than several decades of its publication.

The mid-thirties were a terrible time for Devkota: his mother, father, and a two-month old daughter died within two years. This shattered Devkota completely. Devkota was never a smoker at school or college, but when he learned to smoke, he became a chain smoker. He was exceedingly nervous and began to complain that everything hurt him. His brothers were worried enough to put him in a mental hospital in Ranchi, India, for five months in 1939. He makes references to his experience in the lunatic asylum in his famous free-verse poem ‘Pagal’ which is one of the best written poems in Nepali.

Years of Active life

After he returned to Nepal, he worked as a part of Nepal Bhasanuwad Parishad, a state organization that acted as a censorship board, and also taught at Tribhuwan University. He wrote several of his epic poetry during this time. In 1948, Poet Devkota presided over the first national poetry festival of Nepal organized by Nepali Sahitya Parishad and delivered a famous speech. Immediately after this poetry festival, he exiled himself to Vanarasi, India, to edit Yugvani (The Voice of the Age), which was a mouthpiece of the Nepali Congres. In Nepal, his house and properties were confiscated by the Rana government. In less than three months after his unannounced departure from the house, his second son Krishna died. His eldest son Prakash soon joined him in Varanasi.

Poet Devkota returned to Kathmandu shortly before the restoration of democracy in 1951. At that time, he was trying to sustain the family at Kavi-Kunja with a few tuition jobs. However, he also kept producing many excellent works. From April 1956, a literary monthly titled ‘Indreni’ was launched from Kavya-Prathisthan, of which Poet Devkota was the president. The Asian Writers' Conference was held in New Delhi, December 23-29, 1956. Poet Devkota led the delegation of Nepali writers to this conference. It was for such events that Devkota had translated many of his own works as well as those of his contemporaries into English and published them in the two bilingual issues (2nd and 7th.) of Indreni. The poems thus translated are highly representative of the age.

Later, Poet Devkota also led a delegation of Nepali writers to Tashkent to attend the Afro-Asian Writers' Conference, which was held from October 7-13, 1958. He impressed the audience with his excellent introduction to contemporary Nepali literature, made many friends, and was, in turn, impressed with the central message of peace and the need for justice that the conference highlighted. While he was in Russia and immediately after his return to Nepal, Devkota wrote several essays in English that discuss national and literary issues at home from a more global and comparative perspective.

On Friday, July 22, 1957, Royal Nepal Academy was established and Poet Devkota was its member from its inception. From July 26 to November 14, 1957, he served as the Minister of Education under Dr. K.I. Singh's cabinet. As a minister, he promoted the Nepali as a national language, he opened schools all over the country, and he also worked to establish Tribhuvan University.

Important Contributions

Devkota contributed to Nepali literature by bringing the Sanskrit tradition to its end and by starting modern Romantic Movement in the country. Devkota was the first to begin writing epics in Nepali literature. Nepali poetry soared to new heights with Devkota's groundbreaking and innovative use of language. Departing from the Sanskrit tradition that dominated Nepali literary scene, he wrote ‘Muna Madan’ (1930), a long narrative poem in popular "jyaure" folk meter.  ‘Muna Madan’ is perhaps the most popular of all works of Devkota. The simplicity of language, folk and lyrical verses and rhythmic expression made this book popular among the all including ordinary folks. Muna Madan’s popularity also made Ranas to appoint Devkota a member of the Nepal Bhasanuwad Parishad. Devkota had the ability to compose long epic poems with literary complexity and philosophical density in very short period of time. During this period, he wrote, ‘Shakuntala’, his first epic poem and also the first "Mahakavya" (epic poem) written in Nepali language, in mere three months. Published in 1945, Shakuntala is a voluminous work in 24 cantos based on Kalidasa’s famous Sanskrit play ‘Abhijnanasakuntalam’. ‘Shakuntala’ demonstrates Devkota's mastery of Sanskrit meter and diction which he incorporated heavily while working primarily in Nepali. It is said that Puskar Shumshere Rana challenged him to write another epic in a period of one month. Accepting the challenge, Devkota wrote another epic ‘Sulochana’ in ten days. Both ‘Shakuntal’ and ‘Sulochana’ are Devkota’s masterpieces.

He is regarded as the propounding father of romanticism in the Nepali literature. Devkota was deeply influenced by the writings of William Wordsworth, P.B. Shelley, Byron and John Keats. He is the pioneer of modernity or modernism in Nepali literature, especially in essays and poetry, and he is also regarded as 'Anshu Kavi' (spontaneous poet). He could write poems in a spontaneous manner and even while signing autographs for his fans, he used to write a poem before putting his signature. His poetry depicts the romantic characteristics like humanism, metaphysical relationships, aesthetic values, past glories, praise of nature etc. Apart from romantic writings, he wrote some potent revolutionary poems possibly under the impact of P.B.Shelley. Devkota is also credited with the innovations of native Nepali vocabulary. He not only had a deep vision of literature, but was also well versed in theology, philosophy, history and in all inter-disciplinary genres.

Devkota’s contribution to Nepali literature are as follows-

Poetic works: Muna Madan, Raj Kumar Prabhakar, Kunjini, Shakuntal, Sulochana, Basanti, Putali, Bhikhari, Mhendu, Ravana-Jatayu Yuddha, Chhahara, Chilla Patharu, Luni, Mayabini Sashi, Maharana Pratap, Manoranjan, Nabras, Sitaharan, Dushyanta Shakuntala Bhet, Aakash Blochha, Balkusum, Chhayasanga Kura, Katak, Gaine Geet, Sunko Bihan, Bhavana Gangeya, Sundari Jarpini, Aashu, Prathimas, Prithiviraj Chauhan, Maina, Pahadi Pukar, Muthuka Thopa, Laxmi Kabita Sangraha and Laxmi Giti Sangraha.

Essay: Laxmi Nibandha Sangraha

Plays: Sabitri Satyaban, Rajpur Ramani, Basanti, Maina and Krishibala and Bharatmilap.

Laxmi Katha Sangraha (anthology of Devkota’s short stories)

Fiction: Champa

Devkota translated William Shakespeare’s play Macbeth into Nepali

Devkota’s Legacy

Although Devkota started writing during the Rana period when the free thinking and creative writing used to be discouraged, he broke the traditional and conventional style and introduced a new genre and approach in writing poems and other forms of literature. Devkota's literary works are marked by flow, variety of style and subject matter, critical and relevant thought, powerful imagination and compassion for the living. He was a prolific writer who experimented with every form and genre of literature. He wrote not just innumerable poems, but also epics, long narrative and/or descriptive poetry called khandakavyas in Nepal, plays, one-act plays, essays, short stories, and even a novel. Furthermore, he has contributed significantly to Nepali children's literature, too. He has also translated many of his own works as well as those of his contemporaries into English. He is the first Nepali writer to produce a significant bulk of poems, essays, and plays written originally in English.

Devkota grew as a writer throughout his career. One of his earliest achievements is the successful use of a popular folk meter called jhyaure in his yet best-selling long narrative poem: Muna-Madan. This work kicks against the Classical Sanskritic tradition of metrical poetry even as it depicts the life of ordinary people in a simple, native language. The poet, however, adopts the Sanskriic tradition in Nepali Shakuntal, an epic he wrote in three months. This epic is rich in Sanskrit vocabulary, highly imaginative, and powerfully lyrical in many places. The context and characters of this story from the Mahabharat and the Padma Purana are given Nepali characteristics and context.

While the poet shows great mastery over the varnik form of Sanskrit meter in Nepali Shakuntal, with "The Lunatic," he arrives at a very successful form of modern confessional poetry in free verse. According to his contemporary, Bala Krishna Sama, Devkota was born thrice into literature: first, with Muna-Madan; second, with Nepali Shakuntal; and, third, with "The Lunatic."

Devkota's literary oeuvre witnesses a consciousness that not only comprehends the cultural heritage of Bharat Varsha but also appreciates other cultures and civilizations as different. His works also exhibit a high realism where purified art encapsulates truth that transcends the local to universalize itself into a sort of ethos of the age. While Nepal remains at the core of his writing, Rome, Greece, the greater India, England, Russia, and many other literary and artistic arenas of the globe find a room in his writing. It is for this reason, too, that Devkota deserves a place among meritorious writers of the world. It is high time for him to be situated at the hub of South Asian literary discussions.

Devkota exhibits a great love for Nepal and its people in his works, which are simply extensions of his life and thought. He loved the country, its people, and his own mother tongue, Nepali, which he enriched and endowed with the expressional possibilities of a modern sensibility. Today, he is lovingly known as Mahakavi or Great Poet for his great body of powerful poetry and significant writings in Nepali and English. He commands great respect in the world of Nepali letters. Nearly half a century after he left the literary scene, Devkota's contributions in diverse genres of literature and many areas of Nepalese social and cultural life remain deeply felt and appreciated.

Despite holding some important and high-ranking positions, his financial status was always precarious and he had to struggle a lot for survival. But the difficulties he suffered never deterred him from writing and making contribution to Nepali literature. The contribution Devkota made to enrich the Nepali literature would always be written down with golden letter. We cannot imagine the state of Nepali literature without Laxmi Prasad Devkota. Thus, Laxmi Prasad Devkota has earned a greatest respect in the heart of Nepalese people both in Nepal and abroad. Recognizing his unprecedented contribution in the field of literature, he was honoured as a life member of the Nepal Academy. Devkota was also conferred with the title of ‘Mahakabi’ (Poet the Great). He died at the age of 50 due to cancer in September 14, 1959. With his demise people lost a brilliant icon of Nepali literature. Although he is no more with us, his writing will always keep him alive in the hearts of the people who love Nepali literature.

YouTube Links for Mahakavi Devkota

1. http://www.youtube.com/watch?v=T6OOrNsntTg

2. http://www.youtube.com/watch?v=xr6cKJ5XN_g&feature=related

3. http://www.youtube.com/watch?v=p0jZ9CanqL0&feature=related

(Binod Bhattarai is a Doctoral Fellow at Department of Sociology, Pondicherry University, Puducherry – 605014, India)

Children’s Day and the Legacy of Chacha Nehru

Chacha Nehru on Children's day

Children's Day – a day dedicated to children is observed as an event across the world to celebrate childhood and promote awareness about children's welfare. Endorsed by global organizations and governments, this celebration aims to promote the wellbeing of children and to uplift their social rights. In 1954, the United Nations with discretion has recognized November 20 as Universal Children's Day to create attentiveness on the commitment on the development of children and ensure a better future. However, celebration date of Children's Day varies from country to country, however in India it is observed every year on 14th November, that marks the birth anniversary of legendary freedom fighter and Independent India’s first Prime Minister Pandit Jawaharlal Nehru and popularly known as ‘Chacha’ Nehru among the Children. As a tribute to Chacha Nehru and his enormous love and passion for children, this day is celebrated on his birth date. Pandit Nehru is also regarded as the country’s special child to have been the first Prime Minister after the long struggle for Independence.

On this day we all need to remember to renew our commitment to the welfare of children and teach them to live by their Chacha Nehru’s quality and dreams. For kids in school, it’s a day full of fun and frolic. We read that Government departments announce various schemes and organize various competitions and events for the Children. Schools conduct various cultural programs and competitions like quizzes, fancy dress, elocutions, singing, dancing etc for the whole day. For children on this day is a day of joy and freedom. Teachers and parents exchange greetings and wish the children. Many Non Governmental Organizations conduct various programs and distribute their favorite sweets to the kids. Children’s day is not only an opportunity to celebrate and enjoy but also reminds of the mission and message of Pandit Jawaharlal Nehru. He always wanted every child to grow, get right education and prosper in life and fulfill their dreams.

On this occasion we all should join together, realize and inculcate in children the practice of good habits and moral responsibility of an individual because the Future of India is based on today's child. Apart from this one needs to also help the downtrodden street or unprivileged children. Instead of celebrating the Children day with pomposity in hotel or club, why not bring a difference in the lives of these children and teach our children the true meaning of Children’s day where they can help these children by donating clothes, toys, books or offer some good food to them. It makes a real difference in the child’s life by doing something special.

Another way of celebrating this special day is that we can organize a party or get together for some underprivileged children give some small gifts with good healthy and delicious snacks. Childhood is all about innocence and playfulness. It is also all about joy and freedom. If we can make a child smile that’s true inner satisfaction one achieves. Celebrating Children’s Day is about giving children the right to enjoy and grow into healthy and educated citizens of the country, and if we can teach our child the value of sharing with others what they are lucky to have, then not only our child will grow into a responsible human being, but also another child who otherwise could have ended up being a delinquent, if not for our thoughtfulness. Lastly we all need to remember the words of Pandit Jawaharlal Nehru:

“Children are like buds in a Garden and should be carefully

And lovingly nurtured, as they are the future of the nation

And the citizens of tomorrow.”