Saturday, January 3, 2009

About Khotang



Khotang District, a part of Sagarmatha Zone,



is one of the seventy-five districts of Nepal,



a landlocked country of South Asia. The district,



with Diktel as its district headquarters,



covers an area of 1,591 km² and has a population (2001) of 231,385.



Khotang is part of the area traditionally called Majh Kirat/Kirant (middle Kirat),



home to indigenous ethnic Kirat Rai people.



Apart from Rais, other ethnic groups and hill castes live in Khotang.






==Towns and villages (VDC's)==[[Image:NepalKhotangDistrictmap.pngthumbright300pxMap of the VDC's in Khotang District]]



[[Ainselu Kharka]],



[[Arkhale, SagarmathaArkhale]],



[[Badahare]],



[[Badka Dipali]],



[[Bahunidanda]],



[[Bakachol]], [



[Baksila]],



[[Bamrang]],



[[Barahapokhari]],



[[Baspani]],



[[Batase, KhotangBatase]],



[[Bijaya Kharka]],



[[Buipa]],



[[Chhitapokhari]],



[[Chhorambu]],



[[Chipring]],



[[Chisapani, KhotangChisapani]],



[[Chyandada]],



[[Chyasmitar ]],



[[Damarkhu Shivalaya]],



[[Dandagaun, Sagarmatha Dandagaun]],



[[Devisthan, KhotangDevisthan]],



[[Dharapani, SagarmathaDharapani]],



[[Dhitung ]],



[[Dikuwa]],



[[Diplung]],



[[Dipsung ]],



[[Dorpachiuridada]],



[[Dumekoldada]],



[[Dumre Dharapani]],



[[Durchhim]],



[[Faktang]],



[[Ghitung ]],



[[Hauchour]],



[[Indrayani Pokhari]],



[[Jalapa, NepalJalapa]],



[[Jyamire, KhotangJyamire]],



[[Kahalle ]],



[[Kaule, SagarmathaKaule]],



[[Kharmi]],



[[Kharpa ]],



[[Khartamchha]],



[[Khidima ]],



[[Khotang Bazar]],



[[Kuvinde]],



[[Lafyang ]],



[[Lamidanda ]],



[[Lichki Ramche]],



[[Linkuwa Pokhari]],



[[Magpa]],



[[Mahadevasthan]],



[[Mangaltar, SagarmathaMangaltar]],



[[Mattim Birta ]],



[[Mauwabote]],



[[Nerpa, NepalNerpa]],



[[Nirmalidada]],



[[Nunthala]],



[[Patheka]],



[[Pauwasera ]],



[[Phedi]],



[[R. Maheswori]],



[[Rajapani ]],



[[Rakha Bangdel ]],



[[Rakha Dipsung]],



[[Ratancha Majhagau]],



[[Ribdung Jaleswori ]],



[[Ribdung Maheswori ]],



[[Salle, NepalSalle]],



[[Santeswor Chhitapokhari ]],



[[Sapteswor ]],



[[Saunechaur]],



[[Sawakatahare]],



[[Simpani]],



[[Sungdel ]],



[[Suntale ]],



[[Tempa, NepalTempa ]],



[[Woplukha ]],



[[Wopung ]],



[[Yamkhya ]]




Friday, January 2, 2009

Street kids of Nepal

The Pathetic Reality of Street Children in Nepal


Eliminating child labor is a sound financial investmentEmail Article Print Article Bhuwan


Thapaliya (Bhuwan) Over the past few decades, the standard of living of many urban Nepalese has risen beyond measure, even in the midst of political turmoil. But ironically, at the same time many poor children are struggling for survival out in the streets, sleeping on makeshift cardboard mattresses in main cities like Kathmandu, Pokhara, Dharan, Narayanghat, Butwal, and Biratnagar.


According to the CWIN (Centre for Child Workers in Nepal), every year more than 500 children are added to the streets of Kathmandu from different districts of Nepal like Nuwakot, Sindhupalchowk, Kavre, Dhading, Makawanpur and Dolkha. In the middle of this, we are compelled to doubt the so-called standard of living, when younger children are suffering throughout Nepal, due to multidimensional socio-economic-political problems. Is the standard of living mere economic jargon or merely a myth?


When we see children living on the streets the first question that comes to mind is "Why?" Forget about the standard of living, hundreds of thousands of children across Nepal are forced to live in the street and are subjected to exploitation, abuse and violence each year. They are trafficked into abysmal prostitution rings, forced into ceaseless violence and recruited into many other forms of modern slavery.As this trend mounts, the government of Nepal, the international community, civil society, the United Nations and UNICEF must pull their heads out of the sand. Urgent questions now demand clear answers.


What will happen to these children, or street children to be precise?Before we go further, let us be clear about the term "street children." According to Human Rights Watch, "The term street children refers to children for whom the street, more than their family has become their real home. It includes children who might not necessarily be homeless or without families, but who live in situations, where there is no protection, supervision, or direction from responsible adults."Moreover, UNICEF has sub-categorized and defined street children into three types:


Street-Living, Street-Working, and Street-Family.

According to UNICEF, children from street families are children who live on the streets with their families.Street working children are children who spend most of their time working in the streets and markets of cities, but return home on a regular basis.Among these three categories, the reality of street living children is pathetic. According to UNICEF, "Street living children are children who may have lost their families through war or illness, or have been abandoned because they had become too much of a burden, or else ran away from their abusive, dysfunctional, poverty-stricken families and now live alone on the streets.


""They work, living and sleeping in the streets, often lacking any contact with their families. These children are at highest risk of murder, constant abuse and inhumane treatment. They often resort to petty theft and prostitution for survival," reports UNICEF.Though the U.N. has estimated the population of street children worldwide at 150 million, nobody knows their exact number in Nepal -- street children are not easy to count because they move around a lot, within and between cities like Kathmandu, Patan and Bhaktapur.


Moreover, it is no longer a secret that street children statistics (based on broad definitions of "street children") are just estimates, e.g. Kenya: 250,000; Ethiopia: 150,000; Zimbabwe: 12,000; Bangladesh: 445,226; Nepal: 30,000; India: 11 million, according to media reports.Kathmandu, the capital of Nepal, is among those cities like Bombay, Manila, Rio de Janaiero, Mexico City, Bangkok, Nairobi, where the problem of street children is very high due to the rapid growth of urbanization and many other problems, such as economic breakdown, social distortion, natural disasters and increasing family disintegration.


Street children are the worst victims of child labor in Nepal. Life on the streets has always been unstable, but it is further unstable in Nepal due to the deteriorating socio-economic infrastructure.The life of the Nepalese street children is so pathetic that with the little money they make by street based jobs, such as rag picking, begging, porting, flower selling, newspaper selling, street vending, and shoe shining, they cannot afford one full meal a day, and most of the time they are hungry. It is hunger that is forcing them into criminal activities, and the ultimate reward they get is mob beatings or a jail term.To survive, every street child has to work very hard and in many ways they are threatened with various forms of violence.


Many such children develop physical complications related to their hazardous work and unhygienic living conditions. As a result, they become apathetic to social norms and values.The horrible tale, sadly, doesn't end here. According to the CWIN, street children are often at greatest risk of violence from those that are responsible to protect them -- the police and other higher authorities."Police often beat, harass, sexually assault and even torture street children. They may beat children for their money or demand payment for protection to avoid false charges, or for release from custody. They may seek out girls to demand sex. For many street children, assaults and thefts by the police are a routine part of their lives.


Some are even killed by police. Very rarely are those responsible brought to justice," reports CWIN.Street children are a pervasive problem in today's Nepal, and the problem cannot be solved in isolation. Schemes alone are not adequate.Where poverty breaks up families, economic and social policies must come together to help protect the dignity of children's lives. Moreover, the international community must back the efforts of countries like Nepal, that are willing to take comprehensive steps through programs with non-governmental organizations to reduce the number of children on the streets.Fortunately, people around the world are joining a growing conscientious community to act for the betterment of street children.


A legitimate global movement has emerged. Street children themselves are making their voices heard, for example, through grassroots movements such as the Global March against Child Labor.Street children and child labor are two sides of the same coin. To completely lift the children away from the street into a safe haven, we should first wage a fight against the child labor.Eliminating child labor is indisputably a sound financial investment.


A recent reconsideration by the ILO (International Labor Organization) estimates that eliminating child labor over two decades would yield an estimated US$5.1 trillion in benefits for both developing and transitional economies where most child laborers are found."Globally, benefits would exceed costs by nearly seven times. Each extra year of schooling stemming from universal education to the age of 14 results in an additional 11 percent of future earnings per year for a young student who stays in school," the ILO reports.Last, but not least, policymakers seeking to end the street children syndrome in Nepal must address the poverty that is most often the cause of the problem. Overcoming it requires an in-depth understanding of the factors that force children into streets, as well as effective interventions suited to each unique socio-cultural and economic environment.The problem of street children in Nepal is complex; so the policymakers most employ multiple interventions that are integrated with one another.


They should implement sustainable alternatives to keep children from returning to the hazardous and exploitive situations on the cold streets.An additional vital component of eradicating the problem is the insertion of community awareness activities in project designs. For example, a public awareness campaign to educate parents, community leaders, local organizations, teachers, and civil society about the multifarious hazards associated with street children and its negative long-term effects on future society would be beneficial.Let us not forget that the fight against street children is to expand the frontiers of human dignity and independence in the long run.

Sunday, December 28, 2008

16 dead, hundreds missing in search of Nepal's miracle herb

The search for a potent herb, known as 'jeevan buti' or the life-giving herb, in northern Nepal's snowy mountain slopes has resulted in the death of at least 16 people while dozens have been blinded and hundreds reported missing.

The Nepalese home ministry told IANS the disaster occurred due to heavy snowfall in a remote and inaccessible village called Kahigaon, about four days walk from Dunai, the headquarters of the northern Dolpa district.

]In the remote north, cut off from the rest of the kingdom for absence of roads and an inadequate telecom system, the yarshagumba or cordyceps sinensis, an amazing fungus growing on butterfly larva at heights above 4000 metres, is one of the props of economy.

About 50 per cent of the supply comes from Dolpa, once an ancient Tibetan kingdom and part of the ancient salt trade route between India and Tibet.

Every year, villages are deserted and schools closed as residents head for the mountains to collect the yarshagumba, Nepal's ginseng, demand for which has been growing due to its perceived efficacy as an aphrodisiac.

The yarshagumba rush occurred this year as well. However, from Saturday, there had been heavy snowfall without any warning. As a result, nearly 1600 villagers have been missing.
The home ministry, on the basis of reports received from the area, said 16 bodies had been found.
An army helicopter went to the area to help in the rescue operations Tuesday.
The yarshagumba disaster comes as conservationists have been warning a succession of governments for years about the potential ecological peril the summer searches could trigger.
Community forest users point out that every year, there is an influx of thousands of people from the adjoining districts, raising the risk of habitat destruction.

The government had banned the collection of yarshagumba till 2001. But rampant smuggling forced it to lift the curb.

Currently, there is a government levy of NRs. 20,000 ($307.69) per kg of the herb plucked but due to feeble enforcement of laws and dearth of vigilance the government's coffers remain empty.

There are over 3 million registered exporters and importers of yarshagumba, with China being a major player.

In search of Nepal's Monkey Hunters


For over ten years our GRN Nepal team has been trying to record the gospel for a small nomadic people called the Raute. This tribe numbers less than 300 people. Every few months or so, this group tears down their simple shelters and moves on. The Raute live on a diet of monkey meat and spend much of their time hunting them. To catch them, the tribal leaders chant incantations to cast spells over the monkeys while the other men make sounds unique to monkey hunting. These sounds make the monkeys run along the ground causing them to get caught in specially laid nets. Then the Raute men kill them with sticks.
There has been much opposition to the recording of this language. One time, our GRN Nepal director Barnabas Shrestha went to this tribe to ask about recording their language. The tribe was very resistant and said that the gods would not let them tell their language to anyone else.
On another occasion while Barnabas was in search of the Rautes, he went through many villages, some where the people practiced witchcraft. When evil spirits speak to the witches, they must offer a man sacrifice. This time, the spirits induced a witch to prepare poison which was put into Barnabas's food. He became violently ill and the word spread around the world to pray for his healing. Almost everyone who gets this type of poison dies, but in answer to prayer, Barnabas recovered. Now he is making plans to go back to the Raute with a new contact who believes that they will be successful in recording this language.
We believe that the time is drawing closer for the Rautes to hear the gospel and respond to it. Join with us in praising God for what He will soon do.

Friday, December 26, 2008

Nepal Training Providers and Trainers

Trainers 'n' Mentors
...s of India. We can provide training on special request at Nepal, Bangladesh and Srilanka. Training programs offered by Trainers n Mentors (for more details vist our website http://www.trainersnmentors.com) 1. Basic etiquettes 2. Basic etiquettes for dining, party, formal and informal interaction. 3. Business writing 4. Career counselling 5. Communication skills 6. Cultural
Visu International Ltd
Visu International Ltd. (Formerly Visu Consultants Ltd.), a pioneer in the field of "GLOBAL EDUCATION", is the main arm of Visu Group of Companies. Its core activity lies in assisting students to make the right choice with regard to higher education overseas. Every country on the globe has Universities which are vying for students across the frontiers. In such a scenario, it becomes an impossible
Memory Vision
...nducted programmes in United Kingdom, Malaysia, Thailand, Nepal, Indonesia and Singapore apart from India. Now it s all set to conduct workshops in Brunei, Philippines, Australia, China and UAE too The team holds several Indian national records (Limca) and one world Record in memory. I (Nishant) was awarded "International Grand Master of Memory" and Grand Master of Memory titles by
Agriculture Information and Communication centre
... and communication centre has been establish goverment of Nepal Ministry of Agriculture & Cooperative which objective directly related agriculure farming system nepal our job is agiculture journalim realted agriculture video program agriculture Radio program Agriculture publication distribution as a ministry of agriculure spokes preson our aicc another program web design agri extension program
QMC Resource Centre
...ons in Vietnam, Philippines, Indonesia, Hong Kong, Japan, Nepal, Pakistan, Fiji and other Asia Pacific countries. We provide training in Food Safety; Standard-based Management Systems; Personnel Certification; and Quality / Organizational Excellence. We are the Asia Pacific agent to conduct the IRCA 2109 FSMS Lead Auditor / Auditor Traning course and have provided approved tutors to conduct

Searching for Balance: Water Rights, Human Rights and Water Ethics


Abstract


Worldwide, the many debates over water management emphasise the importance of establishing secure rights systems as the foundation for the efficient and equitable allocation of scarce freshwater resources. This perspective follows from global statements recognising water as an economic good and from pragmatic considerations regarding the incentives individuals have to waste resources in the absence of clear ownership rules. Private, tradable rights are the foundation for water allocation systems based on market mechanisms. According to economic theory, private rights and the presence of a market should also provide strong incentives for individuals to use water as efficiently as possible. The above pragmatic perspective has formed the basis for many efforts in many countries to reform water rights systems. There is, however, increasing dissonance between this perspective and a broad array of values or perspectives held by local water users and others who may lack formal legal rights but whose interests are affected either directly or indirectly by water allocation decisions. When rights to any resource are allocated or claimed by any one group of individuals, other individuals will lose their right to that resource and also to the values it supports. This raises questions concerning the legitimacy of the initial allocation system and whether or not those losing rights did so willingly and in an informed manner. It also raises questions regarding the authority of those who allocate rights to make such an allocation. This issue is particularly fundamental when, as in the case of water, the resource being allocated is essential for life. Access to water is essential for human survival and the right to life is recognised as fundamental in many religions, national constitutions and international agreements. Should, then, access to a basic minimum of water be classified as a human right? Taking it a step further, is a human right being violated when water is privatised or private rights to water are issued? Classifying access to water as a human right would pull the chords of emotive and legally powerful global institutions. This said, however, arguments about the denial of human rights are most often associated with acts of commission – such as murder, torture and genocide – as opposed to acts of omission – such as the failure of a government to provide for the basic needs of its people. In general, questions about access to water for fundamental needs are more acts of omission or at most diffused commission (such as the depletion of groundwater aquifers by thousands of individual users) rather than the direct violations associated with what are commonly perceived as human rights abuses. Furthermore, looking at water through a human rights lens may obscure many of the basic ethical issues inherent in the growing effort to develop private rights systems. My perspective, articulated in this paper, is that it may be more appropriate to recognise a new category of basic rights or entitlements which differs from – but which complements – those rights commonly falling in the human rights category. This new category would not carry the sets of associations already embedded in debates over human rights. Instead it would capture and give voice to many of the fundamental ethical issues inherent in different approaches to the allocation and management systems water and other natural resources. Drawing on examples from the western US, South Asia and the Islamic world, this paper explores themes in the growing debate over water rights systems. The economic logic underlying current efforts to reform rights systems is discussed first. A discussion of the social and historical roots of concepts emphasising the public ownership of water and providing for the role of the state owner or trustee of water resources follows. Private rights approaches, the counterpart of public ownership, are discussed next, followed by an exploration of ethical issues inherent in different rights systems. Particular attention is given to the ethical foundations of other rights systems such as those evolving for intellectual property. The subsequent section focuses on links to debates over human rights and the utility of using a human rights lens for looking at water issues. The final section explores potential alternatives and introduces notions of a ‘basic ethics’ framework.

Thursday, December 25, 2008

make korean friend