Science

Rope making and thread-weaving out of JUTE-fiber are evidences of traditional skills and
technology of Nepal. Handicraft and handlooms are probably the most popular traditional
knowledge, skills and technology available with Nepali citizens, especially amongst the women
from all the geographical regions of Nepal. One cannot miss out on the art of basket-making that
most of the rural women do out of dry twigs or left over dry stems from paddy, wheat or others.
Various monasteries and Ashrams in Nepal have been promoting Yoga, Pranayam and Meditation
as ancient knowledge and technology for holistic health of human beings for the nourishment of
body, mind and soul. Ayurveda (traditional knowledge of medicinal herbs and all the plants
and biological beings) and natural therapy are traditional ancient knowledge which is used for
prevention and cure of various diseases.
Nepal is an agricultural country. For diverting water to their fields, farmers in Nepal divide the
stream/river by using simple and indigenous technologies and locally available materials. People
in the mid-hills in Nepal travel a long distance for collecting water for daily use (consumption).
They make a KULO to carry water by the force of gravity as traditional-indigenous technology
of water-extraction. Farmers in Hilly region of Nepal use loose boulders as embankment around
the boundary of the paddy field to stop or reduce the cutting (erosion) effect of streams/rivers on
the field. This embankment made up of loose boulders is locally known as BANDH. This is the
traditional technology used to protect the field situated near the flowing rivers. You may have
seen that trees of Salix species are grown abundantly along the river bank. These trees act as a
buffer to improve the quality of river. Trees also help in conservation of soils in watershed areas
and near the bank of rivers as their roots hold the sol tightly and stop them from being eroded.
This traditional knowledge has such a scientific explanation behind and works as a technology to
preserve the environment.
Significance (importance) of the practical use of traditional knowledge, skills and technology:
Interest in local traditional knowledge helps us revive many such skills and technologies which
are on the brink of extinction due to human neglect and lack of understanding. Revival of
such ancient knowledge and skills enriches the human civilization and contributes to modern
science and technology. Just take the example of traditional pulley (given below) and its modern
application in science.

Use of Pulley as useful technology
Yoga, Pranayam, and Natural therapy have enriched the modern medicine science. Many doctors
are recommending Yoga and Pranayam to patients. Scientists also learn many hidden aspects
which modern science has not been able to disclose to them only after they come into contact with
traditional knowledge. Now, environmentalists want forest tribes and indigenous communities
to be preserved and protected because these communities help in preservation of local natural
resources such as rivers, forests, mountains and so on. So, a new approach to look at things has
developed.

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The following are the significance (importance) of the practical use of local traditional knowledge,
skills and technology:
1. Traditional knowledge, skills and technology establish our original ancient (traditional)

identity.
2. Traditional knowledge, skills and technology are based on local means and resources. Therefore,

they empower the local community.
3. They are durable and continue for generation. At the same time, they do not harm environment

and perfectly work on the principles of modern concept of sustainable development.
4. There is not much cost involved, nor does it demand a lot of efforts to preserve and conserve

the local traditional technologies and skills.
5. Local technologies and traditional knowledge help understand the science involved in it.

Many numbers of improved machines and appliances have been developed out of these
local technologies. For example, wheels in motor-vehicles, plastered road, plough machines,
pounding mills, thrashing machines, modern lamps (improved from DIYA or DEEP and
lantern), etc are improved version of local traditional knowledge, skills and technologies.
6. We feel proud of our ancestors who developed and created such a significant traditional
knowledge in various areas of human endeavors.
7. There is always a scope and opportunity to bring modification and further improvement upon
these traditional technologies in accordance with time, situation and demands of the human
society.
8. Local traditional knowledge complements to modern science and does not contradict it. For
example, by replacing GUINTHA, we have begun to use smokeless oven (CHULHO). Using
pulley (manually driven device) for fetching bucket-full of water from a well can be driven by
power-driven motor to irrigate cultivable land in villages and it is being done in some of the
areas.

Activities

1. What are the various types or kinds of traditional technologies and skills being used in your
community? Make a list of them and explain their utility and usefulness. Make a picture of each
of them or take their photograph to prepare a report on them by explaining how these traditional
technologies have transformed the life of the community people.

2. Minutely observe the behaviors of your family members and other people in your close contact
related with their health, cleanliness, eating and wearing habits and so on. Notice some aspects of
their behaviors in day-to-day life where they apply traditional knowledge, skills and technology.
Even in major events of life like child-birth, festivals, BRATABANDH, feast and eating, weddings
and even death......traditional knowledge and technology are being applied. Make a note of all
these events and practices where you think people around you are using and applying traditional
knowledge and technology. Ask from your elders, senior experienced people and your teachers.

Exercise

1. Explainthe the meaning of local technology with suitable examples.
2. Illustrate any three importance of local (indigenous) technologies.
3. Introduce Aaran technology briefly. How does it help the Nepalese society?

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4. What is traditional technology? Explain with suitable examples.
5. Describe the significance of traditional knowledge, skills and technologies.
6. Explain the ways and methods to improve upon traditional knowledge, skills and technologies

according to modern demands and situations.
7. What is JANTO? Explain the principle of science involved in it.
8. Outline the principle/mechanism of science involved in local technologies such as pottery, boat

and TUIN.
9. Explain the social and economic benefits of local technologies and traditional skills exhibited by

GUINTHA, DHIKKI, medicinal herbs, and boat.

Community Work

1. Make a list of those traditional technologies which were in use in your community or are still
being used by your community. Make a sketch of these technologies and explain their functions
and composition.

2. Compare and contrast the traditional technologies and modern technologies still in use in your
community.

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Unit

3

Our Traditions, Social Values and

Learning Objectives: Beliefs

At the completion of this Unit, students will be able to:
 Talk about traditional paintings, architecture, sculpture of Nepal
 Apply the ways to preserve the Nepalese arts
 Explain the meaning of secularism and tolerance
 Appreciate and admire the contributions made by our national heroes and take

encouragements from them
 Promote peace, tolerance and fraternity in the community

Lesson

1 Our Traditional Art

Nepal has really a long tradition of art and culture. Nepal being a land of ancient civilization is
(and has been) rich in its art and culture but our early art and artifacts have not been preserved.
Very little is known about the art and culture of the pre-Lichhavi period. However, with the rise
of Lichhavi King Mandeva, the first historical king of the country, preservation of existing art
and artifacts started along with keeping historical records of day-to-day decisions and events.
Therefore, Nepal’s recorded history begins from Lichchhavi dynasty in the fifth (5th) century
BC. There exists a strong evidence that ancient icons and religious paintings entered the Valley
during the Lichchhavi period (400-750 AD) as traders, monks and Brahmans as well as artists
from neighboring areas, visited the Kathmandu Valley from the mid-fifth century AD onwards.
These visitors brought religious idols and paintings with them which served as models for local
artists. But, there are no surviving examples of paintings from the Lichchhavi period. The Chinese
envoy, Wang Hsuan Tse, while visiting Nepal in the seventh Century AD described about houses
in Kathmandu Valley being embellished with paintings (and sculptures). After examining the
available historical records, one can say for sure that Nepal’s art has taken a concrete shape
authentically only from fifth century during the Lichchhavi period. Nepal’s art has been related to
the traditional religion and culture of the country. That is why our deities (Gods and Goddesses)
and other dominant cultural practices are reflected in our art. Nepali artists have taken themes,
subjects and reflections for their arts from Vedas, Puranas, Epics, Classics, Buddhist religious
texts and images of several Gods and Goddesses from both Hinduism and Buddhism. These
artists have used backgrounds of metal, wood, stone, wall, cloth, paper and clay to show their
skills of art in painting, sculpture, architecture and designing.

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Nepalese art mainly consists of paintings, sculpture and architecture. In this lesson, we are going
to learn about Nepali painting in brief.

Nepali Painting: An Introduction

Expression made through color, paint or pigment is called painting. Painting is the art of applying
color, paint or pigment to a surface in order to depict (or display) an object or idea or some kind
of theme in meaningful or abstract manner. Nepalese art of painting is renowned for its simplicity,
originality and specialty bearing dominant religious themes derived particularly from religions
like Hinduism and Buddhism. The oldest surviving painting of Nepal is of a Vihara painted most
probably in the beginning of 11th century (1015 AD). Other paintings of the eleventh century are the
Nepal-Swayambhu chaitya looking like a conventional stupa and Nepal vugama-Lokeswarah, a
revered Buddhist deity during medieval Nepal (both of them were completed in 1071 AD). [These
three ancient paintings are presently under the care of The Asiatic Society, Calcutta; (Source: Nepal
Mandala; Mary Slusser)]. Painting images (such as ‘Ten Incarnations of God Vishnu’, painted on
wood in 1220 AD and manuscript of Buddhist Sanskrit text ‘Pancharaksha’ with paintings of Dhyani
Buddhas and female Buddhist deities, painted in 1274 AD) of the medieval period are available in
Bir Library, Kathmandu. Painting continued to flourish during the Malla period from the thirteenth
to eighteenth century, particularly with newly added theme of showing King in portrait painting.
Pauva painting of Shri Siddhilaxami Bhavani of seventeenth century is famous painting. Prithvi
Narayan Shah while invading the Kathmandu Valley in 18th century (1768 AD) insisted on protecting
traditional arts of the Valley. Less number of paintings are available because the life of paintings is
shorter than sculpture. Paintings from the Lichchhavi period and even after that are not available
but sculpture of those times are present today.

Painting of Manjushree: a deity for wisdom in Buddhism
Nepali paintings are seen on leaves, wood, cloth, wooden covers of the Holy Scriptures, and
walls of houses, monasteries and temples. Nepali paintings in the past carried dominant images
of religions (mainly Hinduism and Buddhism) and deities (Gods and Goddesses). There are three
prominent types (categories) of Nepali paintings: Book Painting (Grantha- Chitra), Scroll or Pauva
Painting and Wall Painting (Bhitte-Chitra).

A. Book Painting (GRANTHA CHITRA)

Book painting (or Grantha Chitra) is the most ancient and popular form of painting. According
to the historical records, ancient monasteries and Viharas used to write Buddhist religious texts
and if required would copy other important Buddhist texts. The most copied Buddhist texts are
Ashtasahastrika Pragnaparimita and Pancharaksha. In Nepal, we do have these texts dating back

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to the eleventh (11th) century. In those times, palm-leaves were in use for “manuscript-illustrations”.
These palm-leaves books were generally 12-18 inches in length and 3-4 inches in width. On both
sides of palm-leaf, words were written and paintings were illustrated in the middle and on the
borders of palm-leaf manuscript.
Latest available specimen of book-painting is the ‘Astasahasrika Prajnaparamita’ (dated 1015
AD). Ashtasahasrika Prajnaparamita depicts eight events in the life of Lord Buddha (ultimate
personification of wisdom and spiritual growth). Paintings of several deities like Pancha-Buddha,
Chatustara, Prajnaparamita, Bajrasatva are illustrated in this text.

Prajñāpāramitā personified: From the Aṣṭasāhasrikā Prajñāpāramitā Sūtra
In context of ancient book-paintings in Nepal, specific value is attached to the NISWAS-TANTRA
of eleventh century, BISHNU: Religious Text of twelve century and Pancharaksha Text of thirteenth
century. Pancharaksha Book-painting is currently under the care of Bhaktapur Painting Museum.
This text has also been illustrated on palm-leaf. In this text, paintings of Panchabuddha and their
manifestations in form of Pancha-Tara have been illustrated. In ‘palm-leaf manuscript’, the scribe
(writer) used to leave spaces for illustrations, which the artists later painted with figures of divinities.
Manuscripts continued to be painted and copied for centuries, for the act of donating a manuscript
to a monk, priest, monastery or temple was considered by both Hindus and Buddhists to be an act
of great virtue.

B. Scroll Painting (PAUVA ORTHANGKACHITRA)

Pauva Paintings of Gautam the Buddha and Hindu Goddess Laxami
Scroll paintings are drawn on clothes (usually cotton or silk) or thick paper. Scroll painting is
known by different names in different regions depending upon its form and purposes it serves.
Scroll painting is recognized as torana or Pauva in Nepal and Thangka in Tibet. The Newari

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Pauva primarily highlights Hindu deities whereas Tibetan Thangka shows Buddhist deity (or
idea). Thangka painting evolved as early as the ninth or tenth century in Nepal and has remained
popular to this day.
Earlier most of the Pauva paintings were intended for personal meditation or instruction of monastic
students. Pauva paintings (scroll paintings) are heavily influenced by Buddhist ideas. One of the
earliest available specimens of Pauva or Thangka painting in Nepal shows Amitabh surrounded by
Bodhisattvas (dates from the 13th and 14th century). However, because of the growing importance of
the  tantric cult, various aspects of  Shiva  and  Shakti  were painted in conventional poses.  Mahakal,
Manjushri, and Lokeshwara  and other deities too became popular to get their place in Pauva or
Thangka paintings of later dates.
Pauva or Thangka paintings serve as important teaching tools depicting the life of the Buddha,
various influential lamas and other deities and bodhisattvas. One of the subjects chosen for teaching
and drawn in form of Thangka is the  wheel of Life  (Bhavachakra)…..A visual representation of
the Abhidharma teachings (Art of Enlightenment). Furthermore, images of deities, depicting the life
(or lives) of the Buddha, describing historical events concerning important lamas, or retelling myths
associated with other deities drawn on Pauvas or Thangkas make the teaching easily comprehensible
and interesting. Devotional images act as the centerpiece during a ritual or ceremony and are often
used as mediums through which one can offer prayers or meditation.

Scroll Painting (Pauva or Thangka) is drawn in two popular forms namely Mandala and Pata.
Mandala actually is a Sanskrit word which means “circle” and circle is a spiritual symbol representing
the universe ….this symbol of Mandala or circle is used in various religious rituals in Hinduism and
Buddhism. The Mandala painting under Bajrayana Buddhism is used as visual form to represent
human mind …considered as “a microcosm representing various divine powers at work in the
universe.” In this way, the Mandala represents the nature of the Pure Land (an enlightened mind).

Intricate Mandala for Meditation Modern Mandala showing Birth of Sun-God

AsymbolisnormallyplacedinthecentresurroundedbyotherfiguresofGodsorotherintricatediagrams
in Mandala painting. The basic form of most Mandalas is a square with four gates containing a circle
within and central point of this circle contains a symbol…normally religious in nature surrounded by
diagrams (geometric patterns) showing fleet of Gods or Goddesses or any other symbols artistically
carved out through colors.The Mandala is regarded to have pure and spiritual vibrations as a place
separated and protected from the ever-changing and impure outer world of SAMSARA (world of
passions and impure emotions) and is thus seen as a “Buddha-field” or a place of Nirvana and peace.

Patta in Sanskrit means canvas generally made up of cloth and hence Patta painting is a painting
drawn on canvas of cloth by applying rich colors with creative religious motifs and designs showing
mythological and religious portrayal. Themes of Patta painting are taken from both Hinduism and

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Buddhism. For example, episodes from Ramayan and Mahabharat often become the theme of Patta
painting as well as life of Gautam Buddha and other enlightened masters too constitute the theme
of Patta Painting. Main God or chief deity takes the center stage in the middle of the Patta painting
surrounded by other deities from all sides normally in rectangular or square fashion.

C. Wall Painting (BHITTE-CHITRA)

Drawing on wall (Bhitte) in the form of murals is known as wall painting (Bhitte-Chitra). This
form of painting has been very popular in Nepal. King Jitamitra Malla and Bhupitindra Malla
preserved much of the wall painting on wall and pillars of their palace and court. King Jaya
Prakash Malla of Kantipur did the same. Huge wall paintings still adorn the wall and pillars
of Pashupati, temple of Taleju Bhavani, KUMARI GHAR, Basantapur Durbar Square and Jaya
Bageshwari. Portrayal of stories of Ramayan, Mahabharat, Jatak, etc is quite common in wall
painting. The paintings are drawn from fingers, twigs, brushes, nib pins, and matchsticks using
natural dyes and pigments.

Madhubani or Mithila Painting

In fact, this form of painting emerged as a domestic ritual practiced by women who used to depict
paintings of religious theme on the wall that surrounded them as an intense longing to merge
with God and that showed their boundless devotion to the GOD. In ancient times, this art form of
painting was in practice in Mithila region which includes present-day Janakpur (Nepal) and extends
up to Madhubani district of Bihar (India) as well. This is why this painting is popularly known
as Madhubani or Mithila painting…Mdhubani which was undivided region of ancient Mithila
Kingdom where King Janak had ruled over is considered to be the origin of this art form of painting.
Look at the Mithila (or Madhubani) paintings below.

Madhubani (Mithila) Paintings
According to mythology, origin of Madhubani (or Mithila) Art of wall painting can be traced to the
time when King Kushadhwaja Janaka of erstwhile Mithila Kingdom (now part of Nepal) ordered his
subjects (inhabitants of Mithila) to decorate the town for the wedding of his daughter, Sita, to Lord
Rama. Mithila or Madhubani paintings are commonly seen on walls of houses, Chowk, Varandah
in Maithili community of the Tarai region. They paint mostly the human figures in association with
nature, sceneries, deities from the ancient epics, and celestial bodies like the sun, the moon and
so on. Scenes from the royal court and social events like weddings also constitute the theme of
Mithila art of wall-painting. Generally no space in painting is left empty; the gaps are filled by

52 Nova Social Studies Grade-9 >>

paintings of flowers, animals, birds, and even geometric designs. Mithilia or Madhubani painting is
an emblematic expression of day-to-day experiences and beliefs. The symbols used in this art form
have their specific meanings as, for instance, fish symbolize fertility, procreation and good luck,
peacocks are associated with romantic love and religion, and serpents are the divine protectors. See
the Mithila painting below showing Lord Rama and Goddess Sita from Hindu Classic Ramayan.

Words and terms you would like to know

Bodhisattavas: people with much higher consciousness (enlightened ones)
Enlightened mind: human mind with no deviations and negativities whatsoever
Meditation (n.): state of no distractions with absolute peace, bliss, love and beauty
Microcosm (n.): a miniature model of something

Activities

1. Have you ever seen wall painting (Bhitte Chitra)? If yes, then name the place and areas with
description of types and nature of wall paintings. Collect the specimen of wall paintings through
photos or some other sources to make an album of the wall paintings.

2. Collect several Pauva paintings and minutely observe them. Write down the details that you have
observed in these paintings. Meet an artist (painter) of Pauva and ask him/her about the methods
to draw/paint it and the kind of imagination involved in it. Share your observation and findings
in the class.

Exercise

1. Define painting. Give a brief account of historical development of painting in Nepal.
2. (a.) Name the two monarchical dynasties in Nepal which were extremely protective of Nepali

art and culture.
(b.) Briefly explain their contributions in preservation and conservation of Nepalese art and

paintings.
3. Nepal’s art has taken a concrete shape authentically only from fifth century. Why is it so? Explain

the reasons.
4. There has been a great influence of Hinduism and Buddhism on Nepali paintings. Comment with

supporting examples.
5. Outline the major features (characteristics) of Book-painting (Grantha- Chitra).
6. What is Pauva painting? How is it related to Thangka painting?
7. Differentiate between Mandala and Patta.
8. Highlight four major features of Pauva paintings.
9. Introduce wall painting. Identify the locations/areas where wall paintings are commonly seen in

Nepal.
10. What is Mithila or Madhubani painting? Highlight its main features.
12. Explain what we have to do to promote, preserve and conserve the Nepali paintings.

Community Work

Visit the temple, monastery, Gumba, Math, museum and art-gallery in your village/town where you
reside. Look for the paintings of different styles and themes. Find out the theme and purpose those
paintings are carrying. Make an enquiry about the objective of painting at such places. Discuss the
steps and methods with the experts for preserving and conserving these paintings. Prepare a report on
all that you have done by giving proper headings and sub-headings. Submit the report to your Social
Studies teacher.

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Lesson

2 Nepali Sculpture

Sculpture is the art of making three-dimensional objects from solid materials like metal, stone,
glass, wood or clay (terracotta) especially by carving, modeling, molding or casting them.
Particularly in Nepal, solid materials like stone, metal, wood and clay (terracotta) are extremely
popular to be used as medium for sculpture. An artist who makes sculpture is called sculptor.

Stone Sculpture seems to be the oldest art-form and is one of the first art-forms to have developed
in Nepal. History of Nepal, both ancient and medieval, is understood and narrated on the basis
of the possible proof of these stone sculptures obtained from excavation. Authentic evidence of
stone sculpture is dated back to first century or before. Stone statues sculpted during Kirat period
have been found scattered here and there in the Kathmandu valley. Virupaksha, the stone statue
(Kirat Rule) is considered as the oldest available specimen of sculpture in Nepal. Thus, history
of Nepalese sculpture can conveniently be studied from the Kirati rule (900 BC to 300 AD) to
which earliest known stone statue Virupaksha belongs. Statue of Kirateswor Mahadev erected by
Kirati Kings of ancient Nepal is also among the oldest specimens of stone sculpture. Pre-Lichhavi
period before 4th century AD demonstrated superb artistic workmanship by making terracotta
figures (clay sculpture) too. Recent discovery of life-size sculpture of King Jayavarma and the
existing stone sculptures of Mother Goddesses (from 2nd -3rd centuries) project the Kathmandu
Valley as a thriving centre of sculpture right from pre-Lichhavi period.

Kirat Rule 2nd Century 8-9th Century

Virupaksha Yaksha Uma-Maheshwara

Undoubtedly, more concrete evidences regarding various kinds (examples) of stone sculptures
come from Lichchhavi period only. The sculpture of Baman Tribikram erected by the Licchhhavi
King Man Dev (reign- AD 464 to 505) is placed amongst the category of oldest sculptures of Nepal.
Most of the figures of Lichchhavi period show Vishnu in his different incarnations, Shiva with
his consort Parvati, Lokeswara, the munificent Bodhisattva and other different manifestations of
Lord Buddha. Images sculpted from stone, copper and bronze during the Lichchhavi period show
round faces with slanted eyes. During King Amsuvarma’s time (seventh century), stone sculpture
had already acquired reputation for its fineness and artistic beauty. Amsuvarma built Kailashkut
Bhawan (palace) which became famous for its artistic design and exquisite sculpture. According

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to legend, the 7th century monarch Bishnu Gupta who controlled the Kathmandu Valley under
the Lichhchavi king Bhimarjun Dev got the statue of the Budhanilkantha sculpted. This stone
sculpture is the largest stone carving in entire Nepal. The Budhanilkantha statue famously
known as the Sleeping Vishnu, or Jala-shayan Narayan, is five meters in length and it lies in a
reclining position inside a recessed tank of water (representing the cosmic ocean of consciousness)
measuring 13 meters in length.

Stone-sculpture of Budha-Nilkantha….Lord Bishnu resting in the water-pond
During the Lichchhavi period (AD 330-879), Nepalese sculpture reached a great height. Excavated
statues of Tribikram (also known as Bishnu-Bikrant) in Lazimpat and Tilaganga, Bishnu resting
in water-pond of Budhanilkanth, Garud-Narayan of Changu, remind us about our glorious past
of stone sculpture during the Lichhavi period. Besides, Palan-Chowk Bhagawati, Varah-Avataar
of Dumbarahi, Mahisasurmardini of Pharping, Bishwa-Birat of Changunarayan, Kaliya-Daman
inside Hanuman Dhoka, etc are some of the specimens of beautiful stone statues.
The art of sculptures which found great encouragement and inspiration in the Lichchhavi period
reached at the top of expression and development during the Malla period. In fact, Malla period
(AD 1200 - 1768) is known as the golden period for sculpture history in Nepal. Stone sculptures
like the figures of Narsimha and Hanuman in front of the royal Palace in Bhaktapur, the stone
image of Garuda in Hanuman Dhoka, and the stone window in the Shiva-Parvati temple, in
Kathmandu, the royal bath in Sundari Chowk in Patan are the masterpieces in themselves. These
are excellent examples of stone works of Malla period (dating from 17th -18th century just before
the unification of Nepal). Pratap Malla (1614-74 AD), king of Kathmandu, led the construction of
the Hanuman Dhoka palace and the Rani Pokhari….the masterpiece involving stone sculpture.
The Malla kings also had stone pillars sculpted having images of themselves offering prayer to
Gods and Goddesses in front of temples like pillars erected in front of Taleju Bhavani Temple
as a mark of their devotion. According to a legend, King Bhupatindra Malla (1696–1722 AD) of
Bhaktapur was greatly impressed by the sculpture of Ugrachandidevi (1707 AD) and had the
sculptor’s right hand cut off (chopped off) but undeterred as the sculptor was he went ahead
to carve out an image of Bhairava just with his left hand. As the fate could have been, artist’s
left hand too got cut off by the King. Such was the unflinching commitment towards the art of
sculpture; the artist sculpted yet another masterpiece (which is untraceable today, unfortunately)
by using his feet.

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Bronze sculpture saw tremendous progress, particularly in trade of Nepalese art products with
neighboring Tibet during the Malla period. Figures in bronze or other metals were hollow inside and
still remain fine examples of metal work. Famous specimens of Bronze sculpture dating to the late
Malla period are the Buddha in Hiranya Varna Mahavihar monastery, the gilt-edged figure of Garuda
(gold-edged Garud) in front of the Krishna Temple in Patan, the statue of King Bhupatindra Malla and
the golden gate in Bhaktapur.

Wood and Ivory Work (Sculpture)

Wood carving, too, reached its classical peak during the Malla period. Many intricately carved
windows of the private houses, palaces, and temples in Kathmandu valley still exist. One of the
most famous works in wood sculpture is Kasthamandap (literally means “wood-covered shelter”)
-- a three-storied temple in pagoda architectural style having a shrine of a great Yogi Gorakhnath
in Kathmandu. King of Kantipur, Laxami Narsingha Malla (reign: 1620–1641 AD) got this
Kasthamandap temple built from the wood of a single tree by artist named Biset in the first half
of 17th century. It is widely believed that the name of the capital city, Kathmandu is named after
this temple-Kasthmandap (a classic example of wood-sculpture which collapsed in the April 25
earthquake in 2015 and is yet to be rebuilt).

Ivory work too made its first appearance during the Malla period. Ivory is a hard cream colored
substance that forms the tusks of animals such as the elephant, walrus, and whale and was formerly
used to carve small decorative objects such as a figurine of a person or animal. Thus, examples of
famous ivory work of this period are a figure of Bhringi, an attendant beating a drum, several book
covers and an ivory window in the ancient royal palace of Kathmandu. Newars of Kathmandu
Valley have been carrying their art and skill down to several generations and spreading it beyond
the borders of Nepal. The renowned sculptor and architect Arniko (1245-1306 AD) originally from
Patan, Kathmandu Valley worked in Lhasa and Peking on the commission of the emperor of China,
Kublai Khan.

Development of sculpture has slowed down in the modern period, particularly after King Prithvi
Narayan Shah conquered Kathmandu Valley in 1769 AD. However, construction of human statues
of Kings, Rana prime ministers and martyrs was given some continuity. Colored images of deities
like Durga, Saraswoti, Kali, etc are made in Terai as specimen of clay sculpture during festivals
or for keeping them in houses. Shah Kings and Rana dictators lacked the sophistication and heart
of Lichchhavi and Malla kings so far as promotion and preservation of sculpture (Murtikala) and
other art-forms are concerned. Democratic era, especially after Mass Movement I (1990 AD) saw
some bust and human-figure (figurines) of prominent leaders, social workers and litterateurs
(and poets) like B. P. Koirala, Ganesh Man Singh, Madan Bhandari, Gajendra Narayan Singh,
Bhanu Bhakta Acharya, Laxami Prasad Devkota, Sankhadhar Sakhwa being made out of stone
and metal. Thus unlike in Lichhavi and Malla periods, modern sculpture is more personality
centric than being religion centric in motifs and display.

Institutional Protection to Fine Arts

Late King Birendra Bir Bikram Shah Dev founded the Nepal Association of Fine Arts (NAFA) when
he was still the crown prince in 1965 AD. Fine art is any art form that is considered to have purely
aesthetic value, e.g. painting, sculpture, architecture, drawing, or engraving. It is also known as pure
art and often used in the plural. Following are its objectives:

 To bring together the artists working in the field of fine arts and others who have interest in it
 To work as the central coordinating body in the field of fine arts or pure arts

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 To conduct research on ‘fine arts’ by understanding correct historical setting
 To establish a sound relationship with other organizations working in related field of fine arts

at both national and international level

Words and terms you would like to know

Aesthetic (adj.): relating to or dealing with the subject of aesthetics
Classical (adj.): of recognized authority or excellence
Recline (v.): lean in a comfortable resting position
Fineness (n.): the quality of being beautiful and delicate in appearance
Intricately (adv.): in a manner of much complex and complete details, fully
Manifestation (n.): an appearance in bodily or visible form
Masterpiece (n.): the most outstanding work of a creative artist or craftsman
Munificent (adj.): very generous
Undeterred (adj.): not discouraged
Unflinching (adj.): not disturbed or deviating from the path; not shrinking from danger

Activities

1. You must have seen statues at several places in your life time. Make a list of ten such fascinating
statues that you liked and find out the material or metals by which these statues are made of,
place where they are situated or you got them from and other background details of these statues.
Give a detailed description for each of the ten statues you have selected and present your work in
the class.

2. Tourists visiting Nepal show keen interest in sculpted works of Nepal’s artists. Sale of such
sculpted works definitely helps us earning foreign exchange (foreign money) and our sculptors
(artists) make good earning out of it. Find out the proper ways for commercialization of art and
methods to help our artists. Discuss this with informed and knowledgeable person.

3. Explore the different processes involved in making statues or figures of different metals and
materials (like iron, glass, bronze, copper, wood, clay, etc.). Do research on it and find out why
we adopt different processes to make statues of different materials.

Exercise

1. Define sculpture. How does it help in understanding human society in the past as well as in the
present?

2. Name any three earliest available examples of stone statues in Nepal.
3. Give a brief account of the status of stone sculpture in the pre-Lichhavi period of time.
4. Make a list of at least seven stone sculptures each from the Lichhavi period and the Malla period.
5. What are the basic differences you notice in the development of art of sculpture in Lichhavi and

Malla period?
6. The development of art of sculpture has slowed down in modern period of Nepal. Critically

analyze with suitable examples.
7. What is NAFA? What are its objectives?
8. Malla period in Nepal is the golden period of the art of sculpture in which sculpture reached its

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greatest ever height in the history of Nepal. Explain with examples.
9. Lichchhavi period is the best period of time for development of stone sculpture in the history of

Nepal. Examine the statement with examples.
10. Explain which dimension or aspect that Nepali culture has found more expression in the art of

sculpture. Analyze why this has been so.

Community Work

Visit a temple or a religious place located in your community. Get the details and necessary facts for
following headings (items) from the priest or a local person.
a) Name of the statue or the structure
b) Name of the artist and the one who got it built
c) Date of the completion of the work or construction
d) Religious and cultural importance of the structure or the building and the statue
e) The place where the statue lies or the location of the structure
f) Present status
After making the full description in above lines, present the same in the class.

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Lesson

3 Nepali Architecture (VASTUKALA)

Architecture is the art and science of designing and constructing buildings. The art of building
dates back to the ancient age. For example, explicitly religious and majestic art of architecture had
been well displayed in Mangriha of Mandeva, Kailashkut of Amshuverma and Bhadradhiwas
of Narendra Dev during the Lichhavi period but no such proof of existence of these palaces is
present now except in the inscription of Lichchhavi Kings and in the record of Chinese traveller
Hsuan – Tsang (637 AD). However, palaces, temples, Buddhist monasteries and stupas built
during the Malla period (12th century-18th century AD) in medieval age have survived till now
and are no doubt cultural treasures of Nepal. For example, Nyatapola, the five-storey Laxami
temple of Bhaktapur built by King Bhuptindra Malla in medieval period of Nepal still survives.
During the reign of Pratap Malla (AD 1641-74), the construction of the Hanuman Dhoka Palace,
the Rani Pokhari and the Taleju Temple were completed. Much of the Malla architecture that
we see today was built after Jayasthitimalla came into power in 1382 AD. In fact, Malla period
beginning from 14th century is often referred to as the golden period of art and architecture in
Nepal. Temples constituted the dominant feature of the Durbar squares during the Malla period.
Jayaprakashmalla built the Kumari Ghar in 1756, also known as the Kumari bahal. It was based
on the plan of a Buddhist vihara but had features of domestic residence for use of the Kumari. It
is a three-storied structure with richly carved windows facing the streets and the inner courtyard,
especially at the third storey.
Religious architecture is dominant art medium that upholds Nepal’s cultural heritage. There
are three broad styles of architecture - the Pagoda style, the Stupa style and the Shikhara style
existing in Nepal at present along with two more styles like Gumbaj or Mughal style dominant in
architecture of Mosques and European style visible in modern churches built in Nepal.

Nyatapola….. Stupa Pagoda style of Architecture differentiated

A. The Pagoda Style: This style refers to multi-roofed structures with wide eaves (the part of roof
that projects beyond the wall that supports it) resting on carved wooden struts. Its roofs (normally
made of gold, bronze or brass) go on becoming narrower (tapering) while progressing upward
higher and end up having a golden pinnacle (Gajur) at the top. Pagoda style of architecture
originated in ancient Nepal, for example, Mangriha, Changunarayan, Kailashkut Bhawan, etc.
were the ancient models of pagoda but except Changunarayan, no trace has been found at present

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about others. Pagoda style of architecture developed mostly in the Malla period. At present, the
best examples of the pagoda style in the Kathmandu Valley are Kasthamandap (Gorakhnath
Temple), a wooden pagoda built in the Malla period, the nine-storey Basantpur Palace built by
King Prithvi Narayan Shah. And temples like Pashupati, Nyatapola, Taleju and Changunarayan.
Other examples of the Pagoda style of architecture are Degutale, Jagganath Temple, Majudewal,
Jaisidewal, Temples of Seto and Rato Matsendranath, Temple of Garudnarayan in Changu,
Temple of Kumbheswor in Patan, Bhimsen Temple, Bhairav Temple, etc.

Broader view of Pashupatinath (Oldest existing Pagoda) with Gajur at Top
B. The Stupa (Chaitya) Style: Stupa literally means “heap (rounded pile)” and thus it is a mound-
like or hemispherical structure containing “relics”, (typically the remains of “Buddhist monks”)
used as a place of meditation. This architecture is also known as Chaitya and the term is derived
from the Sanskrit word ‘chita’ which means ‘the mound of ashes left after cremating a dead
body’. Later on, ‘earth mound heaped’ over the ashes or relics of a saint came to be known as
Chaitya and thus acquired spiritual sanctity that is fit for meditation …something that is worthy of
worship for purification of one’s own Karma. Stupa or Chaitya (a Buddhist style of architecture) is
hemispherical dome with a pinnacle (Gajur) at the top and having Buddha’s eyes (pairs of mystic-
omniscient eyes) painted on the square-base (Harmika). Only one Gajur is found in Stupa. The
Stupas in Patan are taken as the most ancient stupas of Nepal having been built by King Ashoka
(304–232 BCE, emperor of India, Mourya Dynasty). According to available historical records,
King Ashoka from Mourya dynasty for the first time introduced the Stupa-style of architecture
here in Nepal. The Stupa is actually considered as symbolic representation of the image, or rather
the epiphany (supposed manifestation of divinity), of the Buddha (enlightened being) and the
DHAMMA (ultimate law that governs this universe). Stupa is popular in both Nepal and India
by this name whereas it is called Dagoba in Sri Lanka and Chorten in Tibet.

Hemispherical structure of Bouddhanath Stupa with Gajur at the top with Buddha’s eyes

60 Nova Social Studies Grade-9 >>

The Swayambhu and Boudhanath shrines in Kathmandu are Nepal’s first examples of the Stupa
or Chaitya style. Other examples are Mayadevi temple in Lumbini, Charumati Vihar in Chabhil
(Kathmandu), Ashoka Stupa of Patan and Mahaboudha stupa near Tundhikhel (Kathamandu).
Amongst them, Ashok Stupa of Patan is one of the oldest one.
C. The Shikhara Style: Shikhara, a Sanskrit word, means a ‘mountain peak’. Shikhara as a style
of architecture also known as Summit style of architecture refers to the rising tower in the Hindu
Temple architecture of Nepal is built around the sanctum sanctorum in center. The superstructure is
a tall ‘pyramid-shaped mountain peak’ tapering as it moves towards the peak finally to have a bell-
shaped part at the top and the surface of this pyramidal tower is divided at 5 to 9 sections as it moves
upward vertically (without having any roof at any divided section). The Krishna Temple in Patan
(built by King Siddhi Narsingh Malla) and Mahaboudha Temple, Batsaladevi Temple of Bhaktapur,
Shiva Temple located in Indrachowk of Kathmandu, Brahma Temple in Pashupati, temples in
Pratappur and Anantpur in Swyambhu are popular shrines with Shikhara style of architecture in
Nepal. There is no exact record available as to from when did the Shikhar style of architecture come
into existence in Nepal. But, there is a strong indication that Shikhar architecture came from India
during the Licchavi period. It is because Lichhavi kings had been from India only. At present, the
surviving temples built in Shikhar style belong to Malla period.

Shikhar Style of Architecture…… Krishna Temple, Patan
D. Gumbaj or Mughal Architecture: Mughal architecture displays large bulbous domes, slender
minarets at corner, big halls, large vaulted (arched ceiling) gateways and delicate ornamentation.
Janaki Temple dedicated to goddess Sita in Janakpur, Nepal shows characteristics of a mixed
style of Islamic (Mughal) and Rajput domes. Prime Minister Bhimsen Thapa is credited to have
popularized Mughal Architecture (from North India) by introducing it in famous Bag Mahal.

Mughal (Gumbaj) Architecture: Janaki Temple, Janakpur

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Mughal style of architecture visible in Janaki temple gave way to introduction of European style
of architecture during the Rana Rule. Ranas attempted to combine Mughal and European style of
architecture in buildings made in their time-period. After the rise of Jung Bahadur Rana, Nepali
palaces were a mixture of these two architectural styles to give rise to neo-classical architecture.
Singh Durbar designed by Kishore Narsingh Rana is one of the largest and best examples of
neoclassical architecture of the 19th century. Singh Durbar, Shrimahal, Babar Mahal, Rani Mahal,
Baluwatar, Thapathali Durbar, Kaishar Mahal, etc are the examples of European architecture.
Certain times, we get mix blending of both Mughal and European styles of architecture in a single
building. Look at the example below of Singha Durbar; main entrance demonstrates the touch of
Gumbaj or Mughal style of architecture but the inside is a perfect show of European architecture.

Neoclassical Architecture: Front Gate and the Main Building: Singh Durbar
Words and Terms you would like to know:
Blend (v.) combine into one:
Dominant (adj.): exercising influence or control
Heap: arrange in stacks (v.); a collection of objects laid on top of each other (n.)
Monastery (n.): a building where monks or nuns live
Mound (n.): pile, heap,
Taper (v.): diminish gradually

Activities:

1. Draw a figure each of Pagoda style, Stupa style, Shikhara style and Gumbaj (Mughal) style of
architecture.

2. Collect the pictures of prominent religious sites found in Nepal connected with Hinduism,
Buddhism, Islam, Sikkhism, Jainism and Christianity. Make an album with necessary details of
type of architecture in that building (place of worship or religious site) and other interesting
designs inside the building.

3. There are many Peeths, temples, Gumbas, Viharas, Chityas and mosques and othe sites of cultural
and historical significance in Nepal. Suggest the ways and methods for preserving and conserving
these places of religious importance and other historical sites.

4. The devastating earthquake of Baishakh, 2072 had damaged many religious, historiacal and
cultural sites and buildings in Nepal. Suggest the concrete steps to be taken at the levels of
Government and local community in order to reconstruct these sites including other World
Heritage Sites.

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Exercise

1. Define architecture. Briefly narrate the development of architecture durring Lichhavi period of
time in Nepal.

2. Give a brief account of different styles of architecture present in Nepal.
3. Malla period of time is considered as the golden era of Nepal’s architecture. Analyze with the

help of appropriate examples.
4. Outline the main features of Pagoda style of architecture.
5. Compare and contrast the Pagoda style of architecture with the Stupa style of architecture.
6. Differentiate between Chaitya (Stupa) style and Shikhara style of architecture.
7. What do you understand by neo-classical style of architecture? How did it develop in Nepal?

What are its notable examples.
8. Give at least four examples each from Pagoda style, Stupa style, Shikhara style and European

style of architecture.
What is Gumbaj style architecture? Give its examples in Nepal.
9. Describe the role of local community in preserving and conserving the old architectural sites in

Nepal.

Community Work

Visit the old buildings, houses, temples, Durbars, Stupas, Gumbas, Vihars, Mosques, Churches,
Gurudwaras and other such places located in your village or town to observe their architectural designs.
Find out the kind of materials used to build them. For example, Dharahara Tower in Kathmandu
collapsed in Baisakh, 2072 earthquake. Use of right kind of materials is very essential for not only the
safety of the historical sites in the natural disaster such as this but also for protecting the precious lives
of human beings. Prepare your description as given below:

S. N. Name of the building or site Architecture-style Materials used

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Lesson

4 Religious Tolerance and Secularism

When people from different religious backgrounds and even those who do not believe in any
religion live together with respect and understanding towards one another, it is called religious
tolerance. Religious tolerance is coexistence and cooperation amongst believers in different
religions and non-believers. It does not matter if an individual belongs to one religion or the other
or s/he does not believe in a religion at all. They all live in the spirit of social harmony, brotherhood
and without breaking law of the land (CONSTITUTION). This is religious tolerance. Religious
tolerance acknowledges people’s right to religion and supports their freedom to own beliefs and
follow religion-related authentic (legitimate) practices. Kings from Gopal and Kirat dynasty in
Nepal were the worshippers of Shiva as they believed in Shaiva cult. King Manadeva and his
family in Lichchhavi dynasty worshipped both Shiva and Bishnu. He and his family members
showed equal respect to both Shaiva and Baishnav cults. King Manadeva had shown his respect
towards Buddhism too. This is why he had got Man-Vihar built. This is a clear case of religious
tolerance which has been in practice right from ancient Nepal. King Pratap Malla (reign AD 1641 -
1674) in medieval Malla-period had allowed Christian bishops and pastors to live in Kathmandu.
Interestingly enough, King Bhaskar Malla (reign AD 1700 - 1714) loved Muslim culture so much
that he used to keep Muslims in his court and would love to wear Muslim dresses.

Statue of Pratap Malla Bhaskar Malla Prithvi Naraya Shah

King Prithvi Narayan Shah (reign AD 1743-1775) had even invited Muslim fighters and trainers
to train his Gorkhali soldiers in the unification campaign. He had called his kingdom Nepal as
a living garden of different castes, religions and ethnic groups. Therefore, religious tolerance
has always been the essential part of Nepalese culture and society. Let us take the examples of
Pashupati Temple and Swayambhunath…..both the Hindus as well as Buddhists visit these two
places of worship and offer their prayers.

Secular State

Government does not interfere in the freedom of individuals to believe in, practice, and promote
the religion of choice. Thus, religious tolerance and secularism are interrelated. All the secular states
practice and show religious tolerance without which secularism has no meaning. A secular state is

64 Nova Social Studies Grade-9 >>

officially neutral in matters of religion. This is why secular state, essentially, does not interfere with
religious matter (affairs) of citizens (or of the community). And, every religious community has right
to profess, practice and propagate their own religion so long as it does not create inter-community
religious strife (conflict) and break the law of the land. Right to freedom of religion is hallmark
(essential component) of any democratic country. So, religious tolerance is an essential part not only
at the level of state (Government) but also at the level of people’s daily life in the country. Religious
equality and freedom flow naturally from (out of) secular state (country). Nepal was declared a
secular state on Jestha 4, 2063 BS (May 18, 2006) by reinstated Parliament after the success of Mass
Movement II.

Pashupatinath Temple Swyambhunath Temple

Catholic Church Mosque

According to the Constitution of Nepal 2072 BS, Nepal is independent, indivisible, sovereign,
secular, socialist, federal and inclusive democratic state. Nepal has adopted secularism in order
to protect religious and cultural freedom which in fact has been our identity in actual behavior
since time immemorial. Similarly, Article 26 of Part-3 of the present Constitution has secured
freedom of religion as a fundamental right to all the citizens of Nepal. All individuals are equally
entitled to freedom of conscience and the right freely to profess, practice and propagate religion.
Every religious denomination or any section thereof shall have the right to establish and maintain
institutions for religious and charitable purposes and to manage its own affairs (GUTHIS) in
matters of religion. But, no religion will try to convert others or demean others’ religion or
interfere in others’ religious practices. Citizens must have respect towards all the religions.
Projecting one’s own religion as superior religion by demeaning and mocking others’ religion is
not secularism. It is not religious tolerance either. At this juncture, it is very important to know

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that religious intolerance on the part of the State or in a society leads to religious persecution. The
practice of discouraging religious freedom and banning the freedom to express and/or promote
one’s own religious belief by highlighting its true aspects and merits is religious intolerance. As
it has been mentioned before, forceful conversion or conversion to another religion by trick and
bribe goes against secularism. But, genuine debate over religions and highlighting a particular
religion in good light do not mean (constitute) religious intolerance. Feeling proud of one’s own
religion but not suppressing or harassing others does not mean religious intolerance. At the same
time, discouraging and banning the superstitious beliefs, discriminatory practices and illegitimate
(anti-social and terrorist) activities in the name of religion cannot be branded as anti-secular and
against religious tolerance.
Declaration of secularism has improved the status of Dalits (low castes in Hindu fold) as right to
equality is available to all of them and thus any practice of untouchability and ban on their entry
to any Hindu Temple or any other sacred place in the name of religion have become punishable
by law. Now, Dalits are not forbidden from entering temple to offer prayer and this kind of caste-
based discrimination imposed by some Hindu-priests has come to an end. Secular approach
safeguards vulnerable castes and minority in the society. For example, on March 4, 2007 (Falgun
20, 2063), more than 100 Dalit families were forced to leave their village in Rautahat district after
a clash between a Dalit and a higher caste individuals during a religious festival. The families
returned to their village on March 8 (Falgun 24) after police, human rights activists, and Dalit
organizations intervened and rehabilitated the Dalits in the same village.
Followers of many religious groups coexist peacefully by showing mutual respect to each other’s
religious place and festivals. Buddha’s birthplace is an important pilgrimage site, and his birthday
is a national holiday. Similarly, Christmas is celebrated with same zeal as Dashain and Tihar in
Nepal. Ubhauli of Kirant has same spirit of color and dance as Hindus in Nepal find in Holi.

Religious Tolerance: A Burning Example

Bag Bazaar in Kathmandu has a high population density. Most of the people belong to Newar
community. But, Muslims too have been living and earning there for a long period of time. For
some years now, people from different ethnic groups and other religious groups have chosen to
settle down in this area because of economic prospects. They are from as far as Mechi in the East and
Mahakali in the West of Nepal. Bag Bazaar has embraced them all. Muslims and other community
people live on rent in the houses owned by Newars. And, Newars live on rent in Muslim’s houses.
All of them live together and make a living. Close to Bag Bazaar lies the Ranipokhari. In the middle
of the Ronipokhari, a Hindu temple is situated. On the eastern side of the Ranipokhari, Mosque
for Muslims is located. In the surrounding areas of Bag Bazaar, there are scores of MATHs and
Temples for Hindus and other Stupas (and Chaityas) for Buddhists. Here one finds even Church for
Christians. Rocky TOLE lying east of INDRA CHOWK has attracted Muslims from Iraq and they
have made this area their home.
Houses of people from different communities and religions are connected with each other and their
walls stand together sharing the boundary. Along with the sharing of walls of their houses, these
people from diverse religions live by sharing their hearts together. They support and encourage each
other in religious and cultural practices. They join their hands together in making religious festivals
more vibrant and inclusive. Bag Bazaar has never witnessed any kind of religious disputes, strifes
or differences till now. People from different religious communities show respect towards others’
religion and try to understand others’ religion and practices involved in it. This is how Bag Bazaar
truly reflects multi-ethnic, multi-cultural and multi-religious aspect of Nepalese society which has
taken the form of religious tolerance here.

66 Nova Social Studies Grade-9 >>

Words and terms you would like to know

Bishop (n.): a senior member of Christian clergy
Pastor (n.): clergyman, a person authorized to conduct religious worship
Interfere (v.): create hindrance or obstacle
Profess (v.): declare one’s own faith, take vows, state freely
Propagate (v.): transmit, to make it widely known
Demean (v.): insult, reduce the value, reduce in worth or character
Persecution (n.): the act of punishing, harming, injuring especially on the basis of race or religion

Activities

1. Contemplate on the following examples which highlight the spirit and practice of religious
tolerance. There could be more such examples in your communiuty. Get to know them and share
them in the class.
a) Hindus visit Swaymbhunath to pray and Buddhists visit Pashupatinath to pray.
b) Hindus worship living Goddess KUMARI who belongs to Buddhist SHAKYA clan.
c) Pashupati wears “Buddha-crown” on the 8th day of Kartik and on 14th day of the light
(bright) cycle of Magh (Magh-Shukla PAKSHA).

2. Make a chart on positive aspects of secularism and display it in the class-room.

Exercise

1. What is the meaning of religious tolerance?
2. Explain how religious tolerance has been continuing to grow in Nepal since ancient times.
3. Explain the nature and feature of secularism.
4. Do you think secularism is the essential pre-condition for social harmony and economic

development? Critically analyze in context of Nepal by giving suitable examples.
5. When was Nepal declared a secular state? What kind of difference did this declaration bring in

the Nepalese society?
6. What kinds of provisions related to secularism have been included in the present constitution of

Nepal? Make an evaluation of those provisions on individual and social life in Nepal.
7. The linkage of religious tolerance with secularism is a two-way process. Discuss.
8. Explain with example how STATE (Government) follows secularism and religious tolerance.
9. Write a letter to your friend mentioning about significance of religious tolerance in general and its

practical application in the Nepalese society in daily life.
10. Lately, there has been a lot of talk and discussion regarding ethnic and religious identities for

ensuring their rights. Issues of caste, language and religion have picked up momentum. Some
people fear that such trends are regressive in nature and may endanger our unity and integrity
at national level. In such a situation, what types of steps and ways would you suggest for
strengthening the feelings of religious tolerance?

Community Work

Make a list of the religions being followed by the people living in your community. What is the level
of their cooperation, coordination and interaction with each other in day-to-day life? Note it down
and present the same in the class. Encourage further discussion on the topic in the class with your
class-mates.

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Lesson National Heroes and Luminaries
of Nepal and Their Contributions
5

National heroes are those who have enhanced the self-esteem of the country by making special
and extraordinary contributions in politico-economic and socio-cultural life so as to inspire and
motivate millions of people in present generation and for generations to come. They are the
nation’s pride (Rastriya Bibhuti and Rastriya Gaurav) and all the citizens are grateful to them for
their contributions made for the country. Following are the contributions of national heroes of
Nepal:

King Janak

The King Janak known as Seeradhwaj Janak had ruled the Videha Kingdom (an ancient state in
the foothill of Himalayas in/during 7th century BCE) from the capital Mithila identified as modern
Janakpur in present Nepal. Vedic literature (Brihdaranyaka Upanishad) and Ramayan refer to King
Janak as philosopher-king of Videha. He patronized Vedic culture and had converted his court as
the center of intellectual and spiritual brilliance. In his court, Brahmin sages like Yajnavalkya and
Astavakra were invited to expound on finer aspects of spiritual growth. Women of great repute
like Maitreyi and Gargi would feel free to engage in spiritual and religious debate/discourse in
his court. King Janak was the enlightened King and popularly known as Rajrishi who received
rare illumination (instruction) upon the nature of SELF (ATMAN)…..spiritual knowledge and
its realization from sage Ashtavakra. Ashtavakra Gita is the testimony to this fact. Lord Krishna
refers to Seeradhwaj Janak as illustrious example of Karma Yogi (one who engages in action fully
without expecting fruits from it) in Bhagvad Gita.

Sita

Goddess Sita  is described as the daughter of the Earth goddess (BHUMI) because according
to  Ramayana, Janaka found her while ploughing as a part of a  “yagna” (specifically designed
sacred ritual) and then adopted her. The word ‘sita’ is originally a Sanskrit word which means
‘furrow’-- a narrow trench in soil made by the plough. She is also known as Bhumije or Janaki.
In her youth, she marries Rama (the Hindu God considered for his superior quality of character
amongst men –MARYADA PURSHOTTAMA) and demonstrates her paragon of feminine
virtues like dedication, self-sacrifice, courage and purity during her exile for 14 years with her
husband and brother-in-law, Lakshaman, and even after the exile was over.

King Janak Shri Ram and Sita Gautam Buddha

68 Nova Social Studies Grade-9 >>

Gautam Buddha

Gautam Buddha was born as Kshatriya, the son of Suddhodana, a king of Shakya clan and
Mayadevi. Lumbini (located in present-day) Nepal is his birthplace. Sir Edwin Arnold had
referred to Gautam Buddha as ‘The Light of Asia’ and published the book by same title in July
1879 in London. Gautam Buddha popularly known as Siddhartha Gautam or Shakyamuni
was the enlightened master (awakened one who attained Nirvana) who preached DHAMMA
sometime between the sixth and fourth centuries BCE. Gautama taught Middle Way (Madhyam
Marg) to choose between sensual indulgence and the severe asceticism for spiritual growth. His
main teachings responsible for laying foundation for Buddhism are confined under following
headings:
The Four Noble Truths: Life is full of suffering; that the origin of suffering lies in desire (craving
for sensuality, acquisition of identity, and annihilation); that suffering can be ended; and that
the method for ending the suffering is to follow the Noble Eightfold Path. The Noble Eightfold
Path: Right view, right intention, right speech, right action, right livelihood, right effort, right
mindfulness, and right concentration.

Amshuverma

Amshuverma  (595-621 AD) rose to become King by replacing King
Sivadev I of Lichhavi dynasty. He was learned, bold and farsighted
ruler of Lichhavi period; he was also a lover of art, architecture and
literature. He built Kailashkut Bhawan palace (located in those times
in Hadigaun, Kathmandu), which became famous as a state of the
art palace built in 7th century. Amshu Verma raised the economic
status of Nepal by establishing close trading relationship with India,
Tibet and China. He was considered to be just, impartial and an able
administrator.
Amshuverma had written a book on grammar in Sanskrit, Shabda-
Vidya. Amshu Verma was secular king as he practiced Shaivism
but he never imposed his religious belief on his subjects and gave
freedom in matter of religious belief and its practice. The Chinese traveler Huwen Psang in those
times had referred to the reign of Amshu Verma and his extraordinary quality as administrator.
Contributions of Amshu Verma are quite significant in making Lichhavi period as “Golden era” in
history of Nepal.

King Ram Shah

King Ram Shah

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Ram Shah ascended the throne of the Kingdom of Gorkha in 1606 AD and his reign lasted for 26
years. Ram Shah was renowned as an able reformer and a righteous king who introduced radical
changes in the society. “If you are deprived of justice, go to Gorkha” (Nyaya napae, gorkha janu)
speaks about his sense of fairness and justice that prevailed during his reign. He developed
better system of measurement and weighing (tulo…balance) to regulate and enhance trade in
his kingdom. He also continued the task of annexing many neighboring principalities into his
kingdom.

King Prithivi Narayan Shah

King Prithvi Narayan Shah was the ninth generation descendent of
Dravya Shah (1559- 1570 AD) who founded the kingdom of Gorkha.
King Prithvi Narayan Shah is credited to unify Nepal by annexing
Kathmandu Valley ruled by Mallas and other territories in east and
west of Kathmandu Valley and was the first king of present unified
Nepal. He ascended the throne of Gorkha at the age 20 years in 1743
AD (1799 BS) after the death of his father King Nara Bhupal Shah and
just after a year he went ahead for unification campaign by attacking
on Nuwakot and this campaign continued till his death at the age of
52 years (January, 1775 ).
In his  Divya Upadesh, King Prithivi Narayan Shah has laid out
nine principles such as: 1. Nepal is a small yam between two
boulders, indicating Nepal’s fragile location between China and
India. 2. Both the people who take and who give bribe are the
enemies of nation and thus deserve death punishment. 3. Nepal is
a garden of four castes and thirty-six sub-castes. 4. Even if there is
settlement in places with mines/quarries, relocate the settlement
and operate mine. Thus, King Prithivi Narayan Shah laid out the guiding principles of governance,
nationalism, and foreign policy which are still relevant. Prithvi Narayan Shah in his life time acted as
founder of independent and sovereign Nepal and was justice-loving, able military general, visionary
strategist and shrewd diplomat. He was the upholder of Nepal’s traditional culture and respectful
towards scholars. He favored and practiced non-aligned approach towards foreign powers during
his reign.

Araniko

Araniko  (1245 – 1306 AD) popularly known as Balbahu was born in
Patan, Kathmandu valley. King Abhaya Malla had sent a group of artists
under the leadership of Araniko to China on the request of the then King
of China, Kublai Khan. Araniko – a gifted Newar artist was one of the
most accomplished and gifted in his art. He left his indelible imprint of
art in Tibet and China and raised the self-esteem of Nepal. He built a
golden Stupa in Tibet and after that he personally met and influenced the
Mongol emperor Kublai Khan, the founder of  Yuan dynasty in China.
This is how Arniko introduced the trans-Himalayan artistic tradition to
influence the Chinese art for generations to come. Araniko was a great
expert in painting, modeling, and casting images. He even painted a
number of portraits of Chinese emperors and impressed all.
Araniko was painter, sculptor, and architect...all rolled into one. His statues made up of a mix
from clay, Gold and other metal and materials lasted for centuries. His statues as the specimen

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of masterpiece of arts survive even today in China. White Pagoda (PAITASTE) in Beijing was
built by none other than Araniko. Recognizing his unparalleled talent in art, Araniko was named
Director of All Artisan Classes in 1273 AD and trained many Chinese craftsmen in the Shakya
Newari style. He was presented with a silver plate to wear with an image of tiger on it and further
awarded with the title “Duke of Liang” as an honor to hold the rank equivalent of a minister. After
his death, Chinese Government awarded him with the title MINGAHOI (exceptional talent).

Bhimsen Thapa

Bhimsen Thapa (August 1775 – 5 August 1839) remained Mukhtiyar
(equivalent to Prime Minister) from 1806 to 1837AD for 31 long years.
During his tenure as Prime Minister, Nepal had reached its greatest
expanse from Sutlaj-river in the west to the Teesta-river in the east.
Thus, he completed the remaining task of unification of Nepal.
Bhimsen Thapa never wanted British-empire to establish hegemony
in entire Asia. Thus, he rejected all the diplomatic advances made
by British-India to establish trade relationship with Nepal; rather he
emerged as a vocal critic of East India Company, then ruling over
India on behalf of British-empire.

Bhimsen Thapa wanted to drive British-forces away from Asia. He
brought social and military reforms in Nepal. Paying tribute to his
contribution towards the nation and his visions for nation-building,
King Ranabahadur Shah had said, ”If I die, no loss and harm is caused Bhim Sen Thapa

to the nation but if Bhimsen Thapa dies, nation will sink and lose a lot.” Similarly, Chandra Shamser
had said, “Nepal would not have stood and walked with pride if Bhimsen Thapa had not taken birth
on this land.”

Amar Singh Thapa

Amar Singh Thapa (1808-1873 BS) got the entry into Gorkha-army at the
age of 17 after the death of his father Bagh Bhim Thapa in the battle of
Palanchowk fought for unification campaign of Nepal and successfully rose
to the rank of Bada Kaji (General) of Nepal-army later. He was even the
part of prestigious Gorkha-army led by King Prithvi Narayan himself that
attacked Kantipur and impressed the King Prithvi Narayan by his bravery
and his war-fighting skill. He got the rank of Sardar awarded to him by the
King and continued to play an important role in unification campaign at the
time of the victory of Baise, Chaubise states and finally helped in expanding
the western boundary of Nepal up to Sutlaj-river.
Popularly known as “Living Lion of Nepal”, Bada Kaji Amar Singh Thapa as General of the
Nepalese forces was guarding the western front in Anglo-Nepal War (1814-1816 AD) against
the British-India forces put under the command of Sir David Ochterloney. Amar Singh Thapa
successfully defended the western fronts in Anglo-Nepal War against his British counterpart
General David Ochterlony. He earned respect for his bravery even from the enemy side. Amar
Singh Thapa in his life time was one of the most fearsome and dreaded warriors of Asia.

Balbhadra Kuwar

Balbhadra Kunwar  attained to fame as warrior following the Anglo-Nepali War. Captain
Balbhadra Kunwar is recognised as one of the greatest commanders in military history of South

71<< Nova Social Studies Grade-9

Asia. As commander of the Gorkhali forces in Dheradun Western War-front
of Nepal, Capt. Balbhadra Kunwar was in charge of defending the area.
Capt. Balbhadra Kunwar took position in the strategic hill fort of Khalanga
at the young age of 20 years with army-strength of 600 including women
and children against the British military force of 3,500 troops. Battle was
fought between the two sides at Nalapani on Kartik 17, 1871 (Oct 31, 1814).
General Gillespie, the British Commander, lost his life in that battle along
with Col. Alice but the siege continued for a month despite using all the
military tactics by British-force. Finally, the British blocked the source of
water to the fort but Nepali fighters (even women) under the command of
Balbhadra Kunwar went on fighting all thirsty for another four days.
Balbhadra Kunwar did not get extra reinforcements to defend the fort which was already
damaged by continuous cannon-shelling. Finally, he left the fort along with other 70 survivors
and escaped into the hills. Nalapani battle established the Gurkhas’ reputation as fierce and
indomitable warriors paving the way for later recruitment in British Army and this happened all
due to enviable fighting spirit of Balbhadra Kunwar.

Bhanubhakta Acharya Adi Kavi

Bhanubhakta Acharya (1814--1868) is considered as first poet to have used
Nepali language for his poetic expression and hence called Adi-Kavi of
Nepal. He is credited to make Nepali popular language by translating the
great epic Ramayan from Sanskrit to Nepali language and popularized this
epic amongst common men and women. His translation of the Ramayan
was so lyrical that it was more like a song than a poem. Earlier, poets
and writers in Nepal used to write in Sanskrit. Bhanubhakta showed the
courage to write in Nepali and gained wide range of acceptance from
people in his time when he chose to express himself in the written form of
Nepali language which was spoken and understood by common people.

Motiram Bhatta

Motiram Bhatta (1866--1896 AD or 1923--1953 BS) was accomplished
in Sanskrit and Pharsi other than Nepali language. Motiram compiled
all the possible literary works composed by Bhanubhakta Acharya and
compiled them to publish them. It was Motiram Bhatta who immortalized
Bhanubhakta by tracing the latter’s manuscript of Ramayan to get it printed
with suitable editing. Motiram’s own poetry too rose into prominence and
attained popularity. His composition Prahlad-Bhakti was recited as prayer
every morning by people at that time. He is famously titled as “Yuva-Kavi”
as he died quite young at 30 years of age.

Shankhadhar Sakhwa

Sankhadhar Sakhwa believed to have lived somewhere near Kathmandu
1133 years ago was a successful merchant who utilized his riches to clear
debts of many people living in and around Kathmandu valley. He was a
philanthropic merchant always ready to help the needy people. Sankhdhar
Sakhwa was a religious man too and helped create a new festival called
‘Mha-Puja’ celebrated mainly by Newars. He is probably one of the pioneers
amongst rich merchants who undertook ‘social responsibility’ by giving

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returns to society for whatever he was able to achieve. He was declared a national hero on
Mangsir 2, 2056.

King Tribhuwan King Tribhuwan

Tribhuwan Bir Bikram Shah (June 23, 1906 – March 13, 1955) ascended
to the throne at the age of five years and remained king until his death
except for the brief period from 7 November 1950 to 18 February
1951when he was in exile to India in order to topple down 104-years
of despotic Rana-rule. On his return from India, despotic Rana-rule
ended only to declare King Tribhuwan as legitimate monarch of
Nepal and democracy for the first time in history of Nepal found its
place in political governance during his reign. King Tribhuwan was
in the centre of the anti-Rana movement in which political parties
led by Nepali Congress fully supported him to regain actual political

power that Rana had been usurped from Shah-king. King Tribhuwan, in
turn, had promised to bring in democracy in Nepal under his Kingship.
First cabinet as per the Delhi Agreement was formed consisting of
ministers from both Rana as well as Nepali Congress side in a bid to
herald new democratic era in Nepal free from autocratic dynastic
dictatorship.

Pasang Lhamu Sherpa

Pasang Lhamu Sherpa (10 December 1961 – 22 April 1993) was
the first  Nepali  woman to climb the summit of  Mount Everest
(8,848m). She set her foot atop Mount Everest on April 22, 1993
(10th Baishakh 2050 BS.), after 40 years of the first conquest
successfully made in 1953 by Tenzing Norgay Sherpa and Sir
Edmund Hillary. Unfortunately, while descending from the
summit, she lost her life due to sudden change in the weather.
Government of Nepal declared her a national hero (luminary) on
April 22, 2002 (Baisakh 9, 2059).

Pasang Lhamu Sherpa  was the first woman to receive the
“Nepal Tara (Star)” from the King. She was the recipient of
Youth Excellence Award (1993-94 AD) conferred upon her by
the National Youth Foundation for becoming a ‘youth-icon’ as
a result of her rare feat of success. The Government of Nepal Pasang Lhamu Sherpa:

paid tribute to her by renaming Jasamba Himal (7,315 m) in the
Mahalangur Range as Pasang Lhamu Peak along with issuance of postage stamp in her name
and furthermore, the 117-km Trishuli-Dunche road was christened (named) as the Pasang Lhamu
Highway.

Pasang Lhamu Sherpa represented the changing face of Nepalese women who are ready to take the
challenge head on and are in no way confined to traditional boundary of their houses. Confidence,
audacity and grit characterize the Nepalese women and the youth. It is grossly unfair to underestimate
the capability of women to accomplish any work they choose anywhere in any pursuit of life at both
global as well as country level. Her success is recognition to hidden potential of all the Nepalese,
especially women who are desperately trying to unshackle themselves from the superstitious beliefs
and customs to give new definition to their being and existence marked by optimism, hope and success.

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Mahaguru Falgunanda

Phalgunanda  also known as “Mahaguru Falgunanda” or Falgunanda
Lingden was born on Kartik 25, 1942 BS. He fell ill at the age of 8 and
miraculously survived the illness. This experience of his life turned him
spiritual and he was deeply drawn to religion. He emerged as the religious
leader of the Kirat people living in eastern part of Nepal.
He worked for the socio-cultural and religious reforms in the Limbu-Kirat
community. For example, he strongly advocated for putting total ban on
“animal sacrifice” on important occasions in socio-cultural life like birth,
wedding and funeral to check social expenditure and divert the saved
money to personal development. He was against superstitious beliefs and
stressed upon imparting education to children in their mother tongue. He
considered education as the only tool to clean one’s heart – an instrument
for emancipation and realization of ‘Ultimate Truth.’ He preached ‘love and non-violence” to his
followers. He was declared 16th National Hero (luminary) on Mangsir 16, 2066.

Words and terms you would like to know

Asceticism (n.): austerity and simplicity especially as a principled way of life
Indomitable (adj.): brave, determined, impossible to frighten
Indulgence (n.): deeply involved in material gratification of life and luxury
Illustrious (adj.): extremely distinguished, deservedly famous
Unshackle (v.): to release somebody from restrictions and constraints

Activities:

1. Search for buildings, highways, institutions which have been named after national heroes
(luminaries) to honor them. Share your information in the class.

2. Whose name would you like to recommend as national hero? Give reasons for your choice by
mentioning his/her contributions for the country.

3. Collect the pictures and photos of national luminaries and affix them on a card-board paper by
highlighting at least two contributions for each of them.

Exercise

1. Analyze what kinds of personalities have been included in the list of national heroes (luminaries)
in Nepal.

2. Prepare a dialogue based on the contributions made by our national heroes (luminaries).
3. Discuss several criteria for considering a person’s entitlement to be included in the list of national

heroes of a country.
4. Mention in points what aspects of our national heroes you would like to follow and from what

qualities of theirs’ personality you feel inspired.
5. Without Motiram Bhatta, Bhanubhakta would have been long lost in the flying time. Examine the

statement.
6. Who is called “Living Lion of Nepal”? Bring out his personal characteristics which make us feel

proud as Nepali.

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7. Araniko is Leonardo da Vinci of Nepal. Critically assess.
8. Prithvi Narayan Shah is the God’s gift to Nepal. Evaluate the statement in light of his contributions

made to Nepal.
9. Both Amshu Verma and Ram Shah represent soft-power (cultural image) of Nepal. Make a

comment with suitable examples.
10. The Light of Asia glowing through peace and non-violence once originated in Lumbini and is

now illuminating the whole world. Explain with example how it has been made possible.
11. Janak and Janaki are the epitome (typical examples) of what human growth could ever be ......a

great combination of material needs and yet guided by highest human values. Examine and
assess the relevance of these two luminaries in the present day world where material success has
suppressed what is best among humans.

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Lesson

6 Empathy and Cooperation

Today, Social Studies teacher takes students on a visit to a nearby village where villagers live
with cooperation and help to each other in both good times and bad times. Students ask several
questions and seek clarifications from the teacher. Here is the dialogue:
Seeing some villagers helping another person to overcome his loss in farming, Ritesh Humagain
asks from his teacher......
Ritesh: Sir, what is this? How do you see this kind of emotion in social setting?
Teacher: This shows emotion of empathy and the resultant process of cooperation in group-
living. Empathy leads to cooperation and vice versa. People’s participation in social setting is
the direct result of empathy and cooperation. And, we all know that no community can develop
without having people’s participation at grassroots level or that you may call it at local level.
Sailaja: Sir, what is empathy?
Teacher: Humans are sensitive beings; therefore, they understand the emotions of one another
and help them. Understanding others’ emotions, thoughts, needs and experiences is called
empathy. In other words, empathy is the ability to feel with another person, to identify with
them and sense what they’re experiencing. When one experiences real empathy or compassion,
in a sense one’s own identity actually merges with another person’s. One’s own ‘self-boundary’
melts away; the separateness between one person and the other fades.
Sailaja: This is great. We see this here in this village but this is not commonly seen in urban areas.
Why is this so?
Teacher: Industrialization and urbanization have made people so busy and self-centric. They
just think about themselves to fulfill their own needs. In this way, people develop unhealthy
competition with each other and try to outsmart others in earning money, no matter what is its
consequence. Individualistic approach towards life has replaced the cooperative approach of life.
Wishing all the best for all has been continuously going down in our society. Selfishness, greed
and indulgence have been gradually replacing empathy and compassion.
Bharat Bahadur: Low empathy scales up violence and conflicts in community as well as in a
country. Lack of empathy breaks our unity and even hampers development in a society. Isn’t it,
Sir?
Teacher: Yes, indeed. Little or no empathy closes us from within. It encloses us in a narrow
world of our own thoughts and desires, making us self-centered without any compassion. So
much self-centered do we become that we remain self-absorbed in our own thoughts and feelings
disregarding others. It becomes difficult for us to experience the world from the eyes of others.
Other people become truly ‘other’ as complete outsiders to us and are far away to identify with
them. And this is the stage where we inflict harm and suffering on them simply because we do
not identify with them.
Meghana: Sir, now tell us about cooperation.
Teacher: Human beings cannot fulfill their desires, ambitions and needs all alone. Therefore,
every human being requires cooperation from others in order to survive and succeed in life

76 Nova Social Studies Grade-9 >>

both at individual and group levels. When two or more persons join together to accomplish any
task, we call the process cooperation. Cooperation may come voluntarily or through compulsion
created by a situation or may happen due to selfish motive. Voluntary cooperation strengthens
our relationship and helps in development too. We all hear the words volunteer and voluntarism
quite often. Cooperation sewed through compulsion creates bad blood and enmity. Cooperation
achieved out of selfish motive promotes corruption and fraud.
Binod: It means that voluntary cooperation only is the clean cooperation.
Teacher: Yes, you can understand it in this way. Cooperation is the process in which groups of
humans work or act together for common or mutual benefit. In this type of cooperation, empathy
is always present. Therefore, it takes away the prospect of competition and selfish benefit.
Palista: Sir, what are the direct benefits of empathy (compassion) and cooperation?
Teacher: Human beings are social beings. Therefore, humans cannot live in a society by neglecting
and ignoring others’ emotions and situation of life. Humans need to have compassion for others
and show understanding towards others. A person with empathy can never harm others and
cause suffering in other’s life. And this is exactly what others want from us. Just see the world
around you.....killing, violence, strike, and so on. Why is this happening? Simple answer is
lack of empathy or no compassion for others. Empathy results in cooperation and cooperation
holds us together in unity to create social harmony. All the good works in a society including
development at all levels become easily possible in an environment of mutual cooperation guided
by compassion for others. Both empathy and cooperation help build confidence in a society and
create a civilized world to live in.

Both Cooperation and empathy are cause and effect for each other
Nepalese society is full of diversity. Compassion, understanding and cooperation for and
amongst the people of different castes, religions, genders and region is extremely essential for not
only achieving integrated Nepal but also for progress and prosperity of the country. This is how
we can have indivisible national unity. A society with required level of empathy and cooperation
has definitely maintained ‘peace and order’ creating favorable environment for development.
Without peace and order in a society, one cannot expect security to life and property of the
citizens. Thus, we have to make attempts for compassion (empathy) and cooperation in a society,
country and in the entire world.
Ritesh: Sir, what kinds of problems does a society face in absence of compassion (empathy) and
cooperation?
Teacher: A society which does not have empathy and cooperation will not score high on showing
mutual concerns and good will. Such a society exhibits hatred for each other having incompatible
and clashing interests due to which it remains at risk of dispute and strife. Conflicts and chaos
characterize such a society. All of us know how a society in absence of empathy and cooperation
invites incalculable and incomparable harm to human civilization and human development.

77<< Nova Social Studies Grade-9

Individual is left lonely in case s/he does not get cooperation. Such loneliness puts an individual
in isolation causing a feeling of fear, insecurity and anxiety. First and second world wars along
with various other wars, violent conflicts, civil wars, armed conflicts are all reminders to this
fact. Human life is full of happiness and living such a life is blessing only if humans show
mutual respect and concerns living with cooperation. This is why empathy and compassion are
indispensable for world peace and prosperity.

(Now, the teacher returns to school with the group.)

Words and terms you would like to know

Compulsion (n.): a force that makes somebody do something, an act of compelling
Hamper (v.): to restrict progress of something or somebody
Voluntary (adj.): of free will

Activities

1. ‘Empathy and cooperation are the basic foundation for world peace.’ Prepare an essay on this
topic to be published in a daily newspaper.

2. There may be an incident of conflict, dispute and discord in your community due to diminishing
level of compassion (empathy). Discuss about that incident from various angles in your class.

3. Fill up the blanks below:

Advantages of Empathy and Cooperation Disadvantages of Misunderstanding and
Conflicts

A..................................................... A. ...........................................................

B. ..................................................... B. .............................................................

Exercise

1. What is empathy? What is its significance in human society?
2. Explain what steps do we have to take in order to maintain empathy and cooperation in human

society.
3. What do you understand by cooperation? Explain with example how cooperation brings

development in a society.
4. A country like Nepal full of diversities requires empathy and cooperation more than anything

else. Justify this statement with suitable examples.
5. Empathy leads to cooperation and then both of them translate the real potential of human and

natural resources into actual performance of development in a country. Examine the statement
with examples.
6. Cooperation is not possible without having empathy first in a society. Elaborate on it.

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Lesson

7 A Culture of Peace

Understanding Peace

Peace is essential and unavoidable for every individual, society and nation to have complete
development. Human community cannot live happily in an environment of conflict, violence
and suppression. Peace is not merely an absence of disputes and conflicts. Neither is it living
passively without rising against injustice, conflicts, exclusion, discrimination and suppression.
A culture of peace minimizes disputes and differences prevailing at different levels such as
family, community, society, nation and the whole world. A culture of peace is an active process
to inculcate and build mutual respect, goodwill and unity. It adopts the method of dialogue and
consensus as a means of conflict management in order to end violence, conflicts and suppression
prevailing in a society and prevent those from erupting in future. A culture of peace is the positive
life pattern which is ingrained (entrenched) in our values, beliefs, thoughts and actions. This type
of culture diagnoses the underlying causes of violence and conflicts in a society to root them out
for laying down the foundation of just and peaceful society in the interest of both individuals
and communities. A culture of peace stands for democratic values of equality, liberty and justice
and strictly opposes a culture of war and violence. The phrases “culture of peace” and “culture
of peace and non-violence” are used interchangeably. It is because non-violence is a necessary
feature of the culture of peace. Thus, a culture of peace is an integral approach to preventing
violence and violent conflicts, and an alternative to a culture of war and violence. A culture of
peace stands on strong pillars such as education for peace, the promotion of sustainable economic
and social development, respect for human rights, equality between men and women, democratic
participation, tolerance, free flow of information and disarmament.

A Culture of Peace: Necessity for Development
A culture of peace directly contributes towards bringing goodwill, cooperation, brotherhood, unity,
creativity, construction and overall development. On the other hand, conflicts generate clash of
interests which generates a culture of war and violence inviting destabilization, destruction and
disintegration of a society. Every individual wants happiness in life. Human wellbeing as ultimate
goal is not attainable just by economic development and material prosperity. Moreover, a state of
conflict in a society does not even allow minimum possibility for economic development and material
prosperity. Human happiness and wellbeing are distant dreams to achieve in an atmosphere of
fear under a culture of violence where fundamental rights and freedoms are in constant threat.
Therefore, a culture of peace for gaining progress, prosperity and happiness is the necessity not only
for our own society but also for the world community as a whole.
Our country Nepal is the birthplace for great messengers of peace like Gautam Buddha and King
Janak whose contributions are still vibrantly alive with us. Nepal has the glory of providing
sage Byas the place for his extreme austerity (severity of spiritual discipline). Sage Balmiki is the
classic example of giving up on violence and turning inward for spiritual growth and promoting
non-violence and peace in the later phase of his life in Nepal. After having conquered Lanka
in the fierce battle, Lord Rama had taken Sita along from Lanka back to Ayodhya. But, Sita
followed by an incident in her life had preferred to live in peace in Balmiki’s hermitage with
her two sons Lav and Kush. All these examples from ancient Nepal remind us about the peace-
loving country called Nepal. We Nepali are basically a peace-loving people and our society
Nepal strongly stands for the culture of peace. Nepal has not seen any major conflict so far

79<< Nova Social Studies Grade-9

in the name of caste, religion, language and culture. This is why Nepal is recognized as a country
of unity in diversity all over the world. It is a great irony for Nepal that the country is desperately
looking for a culture of violence despite having religious tolerance and national integrity. Let us
hope that we as a nation overcome the contradictions as soon as possible.

A Culture of Peace: Need for Dialogue and Understanding

Today’s world is conflict-ridden. When human beings are deprived of their human rights,
freedom, coexistence and individual dignity, an atmosphere of war and conflict is created. A
culture of peace faces potential threats from the enemies like poverty, ignorance, illiteracy, greed,
hatred, social and economic inequality, injustice, discrimination and intolerance. These enemies
are real problems and challenges that a society faces and if not minimized or controlled in time
will vitiate peace. Therefore, values of liberty, equality, justice, tolerance, unity, cooperation,
and pluralism must be promoted and absorbed at all the levels of society and nation in order
for a culture of peace to be firmly established. To make this happen, continuous dialogue and
understanding are needed between individuals and between the communities in a society. This
process of continuous dialogue between the individuals and communities develops intercultural
relations to help understand the culture of others in a pluralistic society such as ours. An open
and respectful exchange of views constitutes the contents of dialogue with an understanding of
others’ sensibilities. Intercultural competencies so developed enable people and communities to
bridge differences, diffuse conflicts and lay the foundations of peaceful coexistence. So, dialogue
and understanding can promote a culture of peace in a society for sure.

The following are the relevant steps for building (establishing) a culture of peace in a society.
1. Conflicts in a society need to be resolved based on mutual respect and understanding.
2. Values of democracy, human rights and fundamental freedom must be preserved and promoted.
3. A mindset of progressive development having elements of debate, dialogue and consensus

needs to be encouraged.
4. Social evils like poverty, illiteracy, inequality and discrimination must come to an end.
5. Social and economic development must be ensured.
6. Political leadership must remain transparent, responsible and accountable to the people.
7. Practices demonstrating intolerance motivated by caste-ism, discrimination and narrow sense

of nationalism must be discouraged.
8. An integrated approach needs to be developed for bringing together all the cultures and

civilizations on the pedestal of mutual respect, tolerance and cooperation. At the same time,
minorities based on language, religion and ethnicity should be protected by ensuring their
inclusion at political, social and economic levels.
9. Comprehensive ban on production of arms and ammunitions and their proliferation must be
imposed.

We strive for peaceful and prosperous life for the present generation without compromising on
brilliant future full of hopes and aspirations for further generations to come. Every conflict and
war first generates in human mind and therefore, every change leading towards lasting peace
must begin with one’s own self. A beautiful mind makes a beautiful world.... full of peace, love
and cooperation. Let us get rid of thoughts related with conflicts and violence. Every problem has
a solution and the solution must follow the path of peace involving dialogue and understanding.
Let us stand together to establish a culture of peace to make this world a beautiful place to live.

80 Nova Social Studies Grade-9 >>

Words and terms you would like to know

Suppression (n.): the state of being forcefully restrained and held back
Passive (adj.): not working or operating, not actively taking part
Inculcate (v.): to impress on somebody’s mind
Erupt (v.): to burst out suddenly or violently
Underlie (v.): lie beneath something
Diagnose (v.): to identify the cause of something
Destabilization (n.): act of making something unstable
Pedestal (n.): base, foundation

Activities

1. Organize both debate and drawing competitions on the title, “A Culture of Peace”. Select
moderator, emcee, time-keeper, chairman and judges for the events from amongst groups of
students.

2. A culture of peace must begin from your own family and your home. What are the steps and
practices you take to maintain peace in your family and home? Discuss in the class.

5. Look at the differences between Culture of War (Violence) and Culture of Peace and write a
good essay with appropriate examples and illustrations to highlight these two different cultures
prevailing around the world in different countries. Include the example of Nepal as well.

CULTURE OF WAR AND VIOLENCE CULTURE OF PEACE

Education to compete and grab power by force Education to promote peace and understanding

Having an enemy and plotting conspiracies Cooperation, Understanding, Tolerance, Unity

Authoritarian governance and no dialogue Democratic governance with debate & dialogue

Secrecy, propaganda, Concentration of power Transparency, Accountability, Responsibility

Armament & Aggressive War Policy Defensive & Deterrent Protection

Exploitation and Suppression of people Freedom, Equality and Fundamental Rights

Exploitation of nature and environment Sustainable Development

Male domination Gender equality

Exercise

1. What is a culture of peace? Outline the characteristics (features) of a culture of peace.
2. Explain why a culture of peace is the necessity for a human society.
3. Highlight the obstacles (problems) which come on the way of establishing a culture of peace.
4. List the steps and works to be done by individual, society and the Government for establishing a

culture of peace.

Community Work

Local values, beliefs and prevailing culture play determining roles in maintaining peace and resolving
conflicts at the local level in a community. In your community too, there must have been such practices
for maintaining peace. Enquire from the elders of your community to know about specific values,
norms and beliefs and customs which they use while resolving conflicts and thus maintaining peace.
List them and explain.

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Unit

4

Social Problems and Solutions

Learning Objectives:

At the completion of this Unit, students will be able to:
 Identify different social problems and work for uprooting them
 Recognize symptoms of conflicts in a society and participate in conflict-management
 Understand the role of local level institutions both formal and informal in areas of

conflict management
 Suggest effective measures to create a model society

Lesson Identification of Social Problems

1 and Solutions

Nepalese society has been suffering from various kinds of social evils and different types of
social problems. Several factors are playing their roles in continuation of these social evils and
social problems. Prominent amongst them are lack of education and awareness, orthodox and
traditional social values and beliefs, negligence towards understanding unscientific elements
of social practices and rituals. Social problems change the expression and nature in accordance
with the change in place (region), religion (faith), caste, class and individual. But, all the social
problems affect a society adversely and put great obstacle on the path of individual development
and the progress of a community. In this way, nature and feature of social problems may differ
but the impact is the same....that is regression, backwardness, exploitation and victimization of
people at individual and group level. Social problems spread their hoods; grow their tentacles
and clutch (bite) a society with their poisonous fangs when there is weak political governance in
a country having no strong leaders. It is so because social problems and social evils retard the
whole country and negatively influence its social and economic development. Various types of
social evils and social problems in Nepal can be identified on the basis of country’s geography,
social structure and economic status of people:

1. Orthodox Traditions and Culture

Nepalese society even today has been following orthodox practices in the name of culture resulting
in several social problems in different parts of the country. Orthodox practices coupled with
superstitious beliefs have given rise to BOKSHI customs (witchcraft) particularly in rural areas
of Nepal. Every year, several women are accused of being Bokshi (witch playing black magic)

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and become victims of violence, humiliation and social boycott mostly in hands of men. Social
evils like Juma and Deuki have been in practice all because of absence of awareness and presence
of superstitious beliefs. Many people in Nepal still think that marrying away girls at young age
bestows them with merits and blessings from God. This type of self-cooked explanation has not
reduced the number of child marriages in Nepal. Domestic violence is another challenge for our
country where women are abused physically and emotionally. Boozing in festivals and other
occasions are commonly seen in Nepalese society. It has become addiction for many and families
are being destroyed because of alcoholism. Consumption of hooch sometimes kills the people.
Such evils lead a society towards social perversions.

2. Different Kinds of Discrimination

Discrimination being practiced at several levels such as gender, language, region, caste, class,
disability, etc has generated social evils in the Nepalese society. Gender discrimination is the
result of willful negative treatment based on sex-identity as male, female and third gender.
Nepalese society is mainly a male-dominated society. Male domination generally overpowers
the women in family and community. Women, therefore, are not able to fulfill their aspirations
and ambitions, no matter how committed and devoted they are towards their goals. Most of
the women are dependent upon men for economic survival and men are not sensitive enough
to understand the common plight of women-folk in the community. So, gender discrimination
continues. Language discrimination has deprived some communities of education in their mother
tongue as a result of which they are struggling to find a place in the mainstream of the society.
In the present context, all the communities and groups from diverse backgrounds of caste, class,
gender, language, religion, culture and disability enjoy the same rights and privileges under the
law but still, laws have not been implemented fully to ensure equal treatment and equitable
justice to all cutting across the diversities in Nepal. That is why Nepal has not succeeded in
bringing social evils and social problems to an end as expected.

3. Economic Inequality

Different economic statuses in a society give rise to different economic classes. These economic
classes are: lower economic class, lower middle class, high middle class and rich economic class.
People in lower economic class are considered as poor. People above middle class in a society
are few in numbers and vast majority fall under either middle class or in lower middle class.
Therefore, people below middle class are totally dissatisfied with the political and economic
system. Middle class too keeps on complaining. Upper middle class and above try to suppress
them by controlling political and economic systems in a society. This kind of class-division

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ultimately brings a society on the brink of violent clash. Many societies including Nepal have
seen violent revolt under the communist-left ideology. The rich become richer and the poor
become poorer. Display of wealth and over-indulgence by handful of people creates anger in
the minds of vast majority suffering in absence of wealth. Poor people try to imitate the rich and
get trapped into debt. Thus, infrastructural development, skill training, universal education and
social welfare schemes are important steps to build equitable society with economic opportunities
to all and discrimination to none.

Economic Inequality and Quotes from Mahatma Gandhi and Nelson Mandela

4. Misuse of Technology

Technology has played a great role in making human life more convenient and much more
organized. But, misuse of technology has been increasing now-a-days. Cyber crime committed
by internet, e-mail, web-site, etc is on rise.
Cyber crime is responsible for imposition of foreign culture, spread of malicious propaganda
against community, religion or a political system, pushing children into addiction and wrong
company, criminal networking of different types, negative thoughts and damaging situations. To
prevent cyber crimes from happening as mentioned above, those who commit such crimes must
be arrested and punished in accordance with the laws of the land and other cyber laws. Internet,
computer and social media must be used for collecting information and gathering knowledge to
attain to our development and growth and no one should be allowed to commit cyber crimes.

Factors contributing to the origin and continuation of social evils and social problems may be
different from what has been mentioned above. These social problems too may have different
nature, intensity and their impact in accordance with time, situation and context. There are
several other problems too in Nepal like kidnapping and abduction, violent activities, extortion
and slum dwelling.

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Activities

1. Complete the table below in accordance with the instructions given:

Effects of Child Effects Effects of Effects of Effects of
Marriage of Youth Drug/Alcohol Smoking Cyber-crime
migration &
1. Deprived of Brain Drain Addiction
Educational
opportunities

2. Several Health
problems

3. Population-rise

4. Domestic Violence
5. Uncertain future

2. Make a note of prevailing social evils and social problems in your community. Discuss the possible
causes behind these social evils and problems in your class. Suggest the measures to end these
social evils and social problems.

3. Track down all the available news for four days on social evils and social problems from electronic
media like Radio and Television and print media such as newspapers. Arrange them in following
manner:

Day Nature of Social Created Problems Measures taken to address
Perversion Social Problems
One
Two
Three
Four

Exercise

1. Define social evil. Mention any four social evils prevailing in Nepalese society with their adverse
impact on the life of people.

2. Highlight the social evils which you find in your community. Give suggestions to remove them.
3. Every social evil causes social problem. Justify the statement with appropriate examples.
4. Social evils and social problems are the major obstacles on the path of progress and prosperity.

Write an editorial on this theme (topic).
5. Explain what steps (measures) Government of Nepal has taken to remove social evils from the

Nepalese society.
6. What do you mean by orthodox traditions? Also mention the different examples of orthodox

traditions and culture in Nepal.
7. Write an essay on “Backwardness of Women in Nepal: Social Evils” in context of gender

discrimination, domestic violence, male domination and political alienation.

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8. Explain how cyber crimes can be controlled in the modern society.
9. How both individual and community help in eliminating social evils, explain with the help of

appropriate examples.
10. The problems of everyday life could be solved adopting a scientific technology like computer,

internet, social media and so on in correct ways – explain this with the help of examples and
illustrations.
11. Prepare an account on the nature and feature of cyber crime in the 21st century.
12. Discuss the impact of cyber crime on individual, community and country.
13. Caste-related discrimination has reduced people’s participation in rural Nepal and perpetuates
(continues) poverty. Critically analyze the statement.
14. Women are fighting at two fronts — domestic front within the four walls and outside when they
step out of their houses. Examine the statement (observation) in context of Nepalese society.
15. Men are the real cause of women’s backwardness in Nepal. Do you agree? Explain in the light of
Nepal’s experience in this regard.
16. Discuss the concept of economic inequality. Also examine the role and significance of Government
of Nepal in minimizing economic inequality.

Community Work

Meet with a social worker from your community or district to know about main social evils and social
problems s/he is working on. Discuss with him/her about the range of causes which are responsible
for these social evils and social problems along with the steps to be taken to overcome them. Prepare a
report including all the issues and concerns on which you had the discussion with him/her along with
the thoughts s/he expressed.

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Lesson

2 Corruption

Misuse (abuse) of one’s own authority and putting public property and resources for personal
benefits (and purposes) in illegal manner is called corruption. For example, corruption happens
when Government officials take bribe, misuse resources and purchase votes, etc. Similarly, from
the citizens’ side too corruption happens in cases of misuse (or abuse) of public property (places),
offering bribes, doing something illegal under the influence of political bosses and bureaucrats and
so on. Corruption appears before us in various forms like bribery, trading in influence, patronage,
nepotism, electoral fraud, embezzlement, unholy alliance and involvement in organized crime
and favouritism. According to the Transparency International (TI), corruption within the public
sector remains one of the world’s biggest challenges and particularly in areas such as political
parties, police and justice system. Public institutions need to be more open about their work and
officials must be transparent in their decision making. Transparency International (TI) is a non-
governmental organization that monitors and publicizes corporate and political corruption in
international development by publishing an annual Corruption Perception Index, a comparative
listing of corruption worldwide. The CPI scores or ranks (Corruption Perception Index scores) of
the countries/territories are based on how corrupt a country’s public sector is perceived to be. It is
a composite index, a combination of surveys and assessments of corruption, collected by a variety
of reputable institutions. A country/territory’s score indicates the perceived level of public sector
corruption on a scale of 0-100 where zero means that a country is perceived as highly corrupt
and a 100 means that a country is perceived as very clean. A country’s rank indicates its position
relative to the other countries/territories included in the index. Transparency has placed Nepal
in 131th rank with a score 29 (out of 100) on CPI in 2016 AD. Nepal has improved its CPI ranking
in 2017 AD by achieving 122nd rank with 31 CPI score.

Following is the list of some of the countries with their respective ranks and CPI score in 2017 AD:

Country CPI Score Rank Country CPI Score Rank
New Zealand 89 1 China 77 41
Denmark 88 2 38 91
Finland 85 3 Sri lanka 32 117
Norway 85 3 Pakistan 31 122
Switzerland 85 3 30 130
Bhutan 67 26 Nepal 28 143
India 40 81 Myanmar 15 177
Bangladesh
Afghanistan

Corruption is the greatest crime committed in public and private sectors against the nation.

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Corruption is not limited only to Government institutions and public sectors (Enterprises owned
and managed by Government). Private sector too is more focused on making profits without
fulfilling their social responsibility and neglecting “social welfare schemes” of their staff. Open
display of favouritism and practice of nepotism at the expense of merits are commonly observed
in Nepal in both public and private sectors.

Main Causes (Reasons) of Corruption in Nepal

It can be committed by either individual or institution or both. Nepal continues to be listed as one
of the most corrupt countries in the world having CPI score below 30 with many of the Government
institutions functioning below the level of expectation. Corruption comes on the way of “Good
Governance” and dilutes the virtues of accountability, transparency and responsiveness in public
administration.
The following are the causes of corruption:
1. Political Reasons: InNepal’s political system, both the ruling and the opposition party show

weakness for sticking to political power instead of setting examples for real democratic values.
Political power and amassing wealth appear to be the prime goals for joining politics. A series
of coalition Governments and their failures in providing “Good-Governance” is one such
reminder to this fact (truth). Therefore, service towards the country and welfare of the people
take the back seat in thoughts and actions of politicians. Political meddling (interference),
political donations, political appointments without following the rules, standard and required
criteria are common practices in Nepal. People of Nepal are helpless spectators and they are the
ultimate victims.
2. Organizational (Institutional) Reasons: Lack of timely and prompt response from the side
of the Government and its various departments in a specific situation creates favourable
environment for corruption in public life. For example, the delayed response on part of the
Government after the earthquake (April 25, 2015) in terms of creating National Reconstruction
Authority (created on December 16, 2015) to distribute relief materials and money to the
earthquake victims gave rise to rampant corruption like stealing of relief materials and not
distributing them to the real victims in Nepal. Similarly, the black market worth billions of
rupees emerged as a parallel economy after the Government of Nepal delayed and postponed
the political solutions to the Tarai-protest in later half of the year 2015 AD. There are several
cases of tax-evasion, transfer of Government officials, irregular appointments in Government
institutions and lack of accountability in Nepal.
3. Legal and Judicial Reasons: Nepal is known for weak implementation of law due to which
culture of impunity dominates the Nepalese society. Violators of law, criminals and corrupt
elements within the society avoid the law by their political influence, power of bribe, shameful
negotiation with law-implementing authority. Many times, Supreme Court of Nepal has raised
the issue of non-implementation of decisions and orders of judiciary. Even the proposal of
having “Judicial Police” was advanced in order to implement court’s rulings, judgements and
decisions. But, it did not happen and Government did not show any interest in it. Frequent
changes in court’s interpretation of a law do create confusion with regard to its application and
scope of that law.
4. Economic and Socio-Cultural Reasons: Compulsion to go for foreign employment proves that
Nepal does not offer much opportunity in employment, business, trade and manufacturing.
Land is the only source of riches and that too is not properly settled and distributed. This
type of social structure has prompted the members to earn through unfair means with the
connections of politicians and others. Most of the people in Nepal are deprived of required
education, training and information. They are ignorant of their political rights and thus are not
in a position to unite against corrupt elements of the society. They end becoming sycophants and

88 Nova Social Studies Grade-9 >>

blind followers of corrupt people in the society. In Nepalese society, corrupt individuals with
ill-gotten wealth and influence are considered as “successful persons”. Students and struggling
individuals dream to have multi-storey houses, four-wheel vehicles, land and bank balance.
Most often, they take up the examples of ministers, politicians, bureaucrats, businesspersons
and police officers who have amassed fortunes through corrupt means.

Steps taken to End Corruption in Nepal

Nepal has dubious distinction of being one of the most corrupt countries in the world. People in the
helm of political affairs have not shown strong political will to implement anti-corruption laws and
to strengthen organizations and institutions which check and curb corruption.

the following measures and steps have been taken for ending corruption in Nepal:
1. CIAA (Commission for Investigation of Abuse of Authority) has been given the status of

“Constitutional Organ (body)” in the Constitution of Nepal, 2072 BS:
a) CIAA has been actively engaged in devising preventive and curative measures to control

and stop corruption.
b) CIAA has become more effective after gaining more teeth with implementation of

Commission for Investigation of Abuse of Authority Act, 2048 BS (with amendment) and
Prevention of Corruption Act, 2059 BS.
c) People of Nepal have developed faith and confidence in this Constitutional Body and are
assured that CIAA will not spare the corrupt elements in the society.
2. Setting up National Vigilance Centre: National Vigilance Centre was set up on Shrawan 27,
2059 with the objectives of encouraging “Good Governance”, controlling corruption and
reducing procrastination and delayed approach to accomplish the tasks or to take decisions in
Government departments and public enterprises. National Vigilance Centre functions under
the direct supervision of the Prime Minister.
3. Apart from above, Nepal has created other agencies to deal with specialized cases of corruption
such as public procurement (Public Procurement Monitoring Office), revenue leakages (Revenue
Investigation Department), anti-money laundering (Department of Money Laundering
Investigation), financial intelligence (Financial Intelligence Unit) and foreign employment
(Foreign Employment Tribunal).
4. Nepal has implemented “Property Consolidation Act, 2063 BS and Rules & Procedures, 2064
BS.
5. Nepal has signed the International Treaty to check corruption in 2003 AD and it was further
ratified by the parliament of Nepal in 2011 AD.
6. A number of NGOs (Non Government Organizations) have been working in Nepal to spread
awareness amongst the people against corruption.
7. Both electronic and print media in Nepal have been displaying and transmitting the messages
against corruption in public interest and public morality.
8. Well-protected system has been developed to encourage the people to lodge complaints
regarding practices of corruption and in this process individuals lodging complaints are duly
protected.
9. School-curriculum includes the chapter related to corruption so that students understand the
nature of corruption and its impact on our society before they start their own life.
10. Above all, Supreme Court of Nepal is always available for hearing cases of corruption in public
life through PIL (Public Interest Litigation) or otherwise. Independent judiciary in a democratic
country like Nepal is a great strength for victims of corruption and even ministers can be sent
behind the bars if found guilty of corruption.

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Words and terms you would like to know

Embezzlement (n.): misuse of entrusted money or property
Reputable (adj.): with good reputation
Impunity (n.): exemption from punishment, no fear of law
Procrastination (n.): postponement of doing or working on project or programme
Procurement (n.): acquisition of something (especially goods and services)

Activities:

1. Divide the class into five groups. Assign different task (function) to each group like one group is
to take and give bribe, another group is to do sting operation and keep all the records confidential
to lodge complaint with CIAA, third group is to act like CIAA officials and arrest the corrupt ones
from the first group, fourth group is to act like public raising the slogans against corruption and
the fifth group is to play the role of community and boycott the corrupt. Prepare the script and
enact the drama in the class.

2. Collect the news, essays, and any other composition related to corruption from newspapers,
magazines and other sources. Affix your collections on school-board and make it a topic for class
decoration. Analyze the present situation of corruption in Nepal and discuss the same in the class.

3. Nepotism and favouritism are also corruption. Find out cases of nepotism and favouritism in and
around from private and public sectors and Government offices. Discuss these cases in your class.

4. Write a letter to CIAA (Commission for Investigation of Abuse of Authority) praising the work
the constitutional body does. Emphasizing on being more effective, urge the CIAA to demand for
more power from the government to nab and punish the corrupt elements.

Exercise

1. Describe what corruption is. Probe the various dimensions of corruption.
2. Illustrate various steps taken by Nepal to control corruption.
3. Briefly introduce Transparency International and mention its works.
4. In the context of controlling corruption, mention the roles played by civil society, community and

students. List at least three roles for each of them.
5. Outline the steps or measures to be taken to control corruption.
6. Briefly describe the role of CIAA (Commission for Investigation of Abuse of Authority) in

controlling (checking) corruption in Nepal.
7. Describe how corruption in Nepal is caused by economic and socio-cultural factors.
8. Political situation in Nepal is the greatest reason for corruption in the country. Explain how far

you agree with this statement.
9. Corruption is the greatest crime against the nation committed in public and private sectors.

Examine the statement with illustrations.
10. What do you understand by ‘Corruption Perception Index’? Explain how it is interpreted to

understand the level of corruption in a country.

Community Work

Prepare a report on what kind of understanding and tolerance level regarding corruption exists in
your community. Have a series of interviews and discussions with experienced and older people for
collecting details and facts for your report.

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Lesson Social Problems: Prostitution,
Addiction and Ill-treatment
3

Prostitution: A Modern Day Slavery

Prostitution is the practice or occupation of engaging in sexual activity with someone for money
(payment) or some other benefit. Prostitution is commercial sex. It is one of the forms of a modern
day slavery which continues to exist in the present day. This is also referred to as contemporary
slavery. This modern slavery has been converted into commercial business. Girls/Women are
forced or lured into prostitution to make quick and easy money, but in reality they are trapped
into it to become modern day slaves. There are laws in Nepal which criminalize trafficking of
girls/women within and outside Nepal for pushing them into prostitution. For example, Traffic
in Humans (Control) Act was passed in Nepal in 1986 AD to stop trafficking for prostitution. But,
implementation of this ACT has not been very effective.
Nepal is a least-developed country and has not seen industrialization and agricultural revolution
as yet. Many people are languishing under poverty, unemployment, illiteracy, domestic violence,
gender discrimination and rigid caste hierarchy. They become victims of organized racket of sex
trafficking in the hope of getting better life and improving the financial status of their family.
There have also been reported cases of young men and boys being exploited in prostitution.
Mostly, women/girls fall victims to prostitution. When women/girls want to break out of the
poor domestic confines (environment) and household duties, they get more often than not lured
or forced into prostitution for improving their financial status. Nepal offers limited resources
and environment to women for their individual growth. There are many social evils revolving
around women in Nepal. Promotion of education for women/girls, share in parental property,
secured domestic environment and economic opportunities are some of the effective measures
to stop prostitution. Constitution of Nepal, 2072 BS under Article 38 has guaranteed exclusive
fundamental rights for the overall development of women/girls and to live life without
discrimination. For girls under 18 years of age, Article 39 of the Constitution has guaranteed their
rights for safe childhood as Children’s Rights. Political representation and social respect for our
women/girls are other effective ways to stop such trafficking leading to prostitution (modern
day slavery). Women are still highly underrepresented in Nepalese society, and do not have the
same rights that men do. They do not enjoy same respect and recognition as men do.

Prostitution may serve as a short-term relief to poverty in hopes of finding money but its long-
term effects are dangerous. Long-term effects include sexually transmitted diseases, compromised
(decreased) security and loss of human rights (no personal dignity and social respect).

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Addiction: Drug Abuse, Alcoholism, Gambling

Addiction is a compulsive thought or behavior (doing something repeatedly) despite knowing
its adverse consequences. In simple words, addiction is the repetition of behavior which can have
harmful repercussions. Addiction can manifest itself in the form of recurring thoughts of getting
caught with some disease or some kind of repeated behavior such as drug abuse or gambling or
any other thing which has damaging effects on individual. People in Nepal have been found to
have addiction for alcohol, cocaine, nicotine, smoking, gambling, junk food, abuse on facebook
(social sites), playing cards or videogames, watching television and cinema, eating meat and so
on. If the addiction goes beyond a level to become compulsive, then it interferes with ordinary life
responsibilities (day to day work). Addiction does not affect just an individual; it casts adverse
effects on family, neighborhood, peer groups and ultimately entire society.

People having addiction to drugs, alcohol, smoking or any other kind of intoxication develop
physical (biological) dependence on it. Addicts develop a biological condition in which their
body demands more and more doses of drugs, alcohol and intoxicants in absence of which they
feel uneasy and restless. This is called physical addiction. Their brain overreacts to drugs (or
cues associated with drugs) because of addiction. For example, an alcoholic walking into a bar or
wine shop will feel extra pull to have a drink or buy wine because of these cues. Thus, addicts’
brains get modified to push them more into it. This is the stage of chronic dependence on it.
Normally, addiction first starts with a motive to get pleasure and end up becoming compulsive
in nature which creates dependence on it if not stopped consciously in the beginning. There can
be other causes such as experimentation, curiosity, pressure from peers, abuse from adult, wrong
nurturing, domestic violence or avoiding embarrassment, escaping from problems, failures
and challenges of life, etc. Many addicted persons may lack love, understanding, support or
encouragement in their lives.
Consequences (effects) of Addiction: Addiction is a form of disease which can pose a series of
negative consequences on person’s emotional well-being, physical health, daily and professional
life. Each form of addiction has its own series of risks. While use of drug and alcohol often begins
as voluntary behavior, addiction takes its root gradually and goes worse in its effects damaging
physical health and psychological well-being of a person. Physical effects of drug abuse and
alcoholism are organ damage, hormone imbalance, cancer, pre-natal and fertility problems,
gastrointestinal diseases, HIV/AIDS, etc. Chronic use of certain drugs can cause permanent or long-
term neurological damage. Psychological (emotional) effects of drug abuse and alcoholism include
depression, anxiety, memory loss, aggression, mood swings and paranoia.
Measures to prevent drug and alcohol: Addiction is a complex disease which affects the functioning
of the brain and body. Addiction can be effectively prevented, treated and managed by healthcare
professionals with the help extended by the family and friends (peer group). We all know that
prevention is always better than cure. Following are some of the preventive measures (ways) to
avoid addiction more specifically drug-abuse and alcoholism:

92 Nova Social Studies Grade-9 >>

1. Open and Healthy Communication in the Family: Parents and guardians must talk to children
and youth in the family about the risks of drug abuse and other kinds of dangerous addiction.
They should be a good listener when children talk about peer pressure, and should support the
children in their efforts to resist the peer pressure. Parents must set a good example and strengthen
the emotional bond with children. Family must provide favorable environment to pursue creative
activities and sports where human energy gets healthy expression. Parents, elders and guardians
must not discourage their children and young adults in their choice of profession and vocation.
2. Organizing Prevention Programs in Schools and Community: Addiction prevention programs
organized by school and community help children, teens and adolescents to understand the
dangerous effects of drug, alcohol, smoking, gambling, pornography and so on. Such programs help
resist peer and social pressures to engage in drug abuse, smoking, alcoholism and others. Growing-
up children and adolescents are helped and encouraged to develop self-esteem, improve decision-
making and manage stress and anxiety effectively on their own. Developing strong coping skills in
face of anxiety and failures help in avoiding drugs and other dangerous addictions. Through such
programs, families must be asked to manage domestic conflicts in suitable manners so that children
must not feel insecure.
3. Restrictions and Strict Monitoring from Government: Government must impose a ban or strictly
regulate the advertisements which promote alcohol consumption, smoking, and other types of
addictive substances. Government must increase taxes on tobacco and alcohol products to reduce
their use. Gambling must be declared illegal because it ruins the families and exploits women and
children. Free sale and purchase of alcohol, prescription medications and other intoxicants must be
strictly regulated.
4. Healthy Display of Behaviors in Social Festivals and Community Gatherings: Open consumption
of alcohol, opium, cocaine, tobacco and nicotine is found in social festivals and community
gatherings in the name of celebrations and good-party. Adolescents and young adults fall victims to
it because they see their guardians and parents doing the same. Other adults too do not feel ashamed
of such behaviors. Therefore, strict code of conduct must be devised not to indulge in such display
of dangerous behaviors.

Although there is not yet a complete cure for addiction, there are effective treatments to manage
it. Overcoming an addiction can be very difficult, but it can still be done. This can be done by
helping people understand their own problems and then encourage them to reduce their use of
addictive substances. Ultimately, they eliminate their addictive behaviors to lead a healthy life.
Addiction and drug abuse are treated by a team of trained health care professionals which include
physicians, psychologists, licensed counselors, social workers, nurses and other practitioners
specialized in addiction care.

Measures or ways to control (check) addiction

1. Developing Rationale Thoughts and Identifying Danger Zones: Self-observation and
introspection help the addicts analyze his/her thinking pattern and identify the danger
zones within the personality. This is the first huge step towards coming out of addiction.
There are times when addicts are more vulnerable to indulge in their dangerous
habits. Understanding those moments of time helps the addicts to figure out other
alternatives of normal healthy response instead of dangerous habits called addiction.

2. Exercises for Relaxation and Peace: Addicts are in search of relaxation, peace and happiness
and could not get all these. Finally, they get trapped in addiction. There are eastern
yogic methods of Yoga, Pranayam (breathing exercise) and meditation (unburdening the
mind) which are recommended for them in rehabilitation centers and outside. Their body
develops new burst of energy and harmony which give them new unknown strength.

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3. Reminding them of their Strengths: All humans are blessed with creativity and qualities.
Addiction therapy encourages and motivates the addicts to do something they are good at
without thinking about success or failures. Doing something because they like to do removes
all kinds of social pressure to perform. This is where they channel their energy in constructive
manner and divert themselves from addiction.

4. Unconditional and Total Acceptance: Most of the times, one of the main causes of addiction
is non-acceptance of an individual in a family, school or work-place. They are judged on their
behaviors and hence are alienated and excluded from the group. Once they are assured of
their total and unconditional acceptance by their family, friends and community, they develop
strength to drop off their addiction.

Ill-treatment: Bullying

Behaving in a cruel or inhuman manner with someone is called ill-treatment. Ill-treatment
may or may not be violent in nature but it causes harm to other individuals on either body or
mind or both. Bullying is one such way. Bullying is the use of force, threat, or coercion to abuse,
intimidate or dominate others. One who indulges in (practice) bullying is called bully. Bully
is driven by emotion of hatred, resentment and such negative emotions including some kinds
of feelings of superiority. A bully can be an individual or a group of individuals organized as
caste, religion, ethnicity, gender, language and even a country. If bullying is done by a group, we
call it mobbing. Mobbing is collective bullying to change someone’s actions forcefully by using
rumor, defamation, humiliation, intimidation, discrediting and alienation. Mobbing involves
more than one aggressor often coordinated (managed) by one leader as manipulator. A bully
takes advantages of time and situation and uses superior strength or influence to intimidate
someone in order to force him or her to do what he wants. Bullying is a dangerous behavior (ill-
treatment) which imposes domination over others through verbal harassment, threat, physical
assault, coercion or others. Bullying can be done anywhere but it is commonly observed in family,
school, playground, college, community centre, neighborhood, club, meeting hall, workplace,
etc. Therefore, a bullying culture can develop anywhere where humans interact with each other
either at individual level or in group. One can smell bullying in use of words and language
in day to day life. Bullying appears in abusive social interaction between peers in play ground
or in study room or in work place or in public places or between the family members which
show aggression, harassment and violence. Bullying in schools and colleges has worse effects on
victims who are still growing up and are in formative stages of life. Bullying in school can occur
anywhere inside the school or in the area near the school. Bullying may take place in individual
or group activities in the class, hall, bathroom, and school-bus or in after-school activities or in
school-excursion and picnic event.

One-on-One Bullying Group (Complex) Bullying

94 Nova Social Studies Grade-9 >>