Suchergebnisse

AbstractThis article explores the foundations of Nepali nationalism and its articulation in contemporary Nepal. It makes informed readings of the historical antecedents of Nepali national identity and argues that Nepali national identity was forged in an attempt to create and maintain a boundary with 'outsiders' – mainly India and China. Data collected through online content analysis of the editorial commentary pages of two Nepali print media, followed by in‐depth interviews, show that in the changed political context, the boundary still persists though its narrative has changed. This article argues that the expression of Nepali nationalism can be understood as the maintenance of this boundary; its forms and articulation shaped by the changing political contexts.

This paper explores the experiences of several young Nepali women who spent time in the Persian Gulf as transnational domestic workers, and argues that migration served to increase their sense of autonomy and agency. In it, I question the conflation of transnational domestic work with the trafficking of prostitutes into India, which figured in governmental protective measures until 2003, or during the time when these young women worked abroad. This conflation did considerable violence to the autonomy of working women, undervalued their growing importance for the sustainability of households in Nepal, and led to policies that excluded women from participating in Nepal's increasingly important remittance economy. The young women described in this paper crossed borders in active, covert rejection of those rules of exclusion in order to become responsible individuals meeting the needs of their families, not as trafficked women nor as passive victims of social and economic change.

DOI: 10.3126/opsa.v8i0.1130Occasional Papers in Sociology and Anthropology Vol.8 2003 p.227-229

Nepali social work has Western liberal roots and traditions that impose cultural imperialism, professional sectarianism, and political colonization. There is a mismatch between what is taught in social work education programs in Nepal and Nepali culture. Further, this borrowed social work concept is out of step with the structural problems that Nepali people face on a daily basis, such as casteism, ethnocentrism, poverty, and exclusion. In this study, being inclined to critical pedagogy and decolonization discourse, I argue that Nepali social workers should emphasize and engage in decolonizing social work practice in Nepal. It must listen to the voice of the people at the grassroots and engage in 'people-centred development' to address structural problems perpetuating injustice and inequality in Nepal.

This article examines the tension between publicly affirmed religious identification and private religious practice among Britain's Nepali diaspora population. It compares census and survey figures for religious affiliation with religious shrines in people's homes. In some cases there is complete congruence between religious affiliation and home worship (most strikingly in the cases of Sherpas, whose affiliation and shrines are unequivocally Buddhist). Among many other groups, however, there is plenty of evidence of multiple belonging. The most common case is singular identification for census purposes and multiple practice, but there are also many instances of multiple identification when offered the opportunity. For example, when asked for their religion, Gurungs often affirm a Buddhist identity, but when given the option to be both Hindu and Buddhist, they frequently embrace it as it more closely describing their actual practice. Many Kirats keep no shrine at home because they believe that their tribal tradition is properly aniconic. Our material clearly shows that the distribution of ecumenical attitudes is not random, but reflects particular ethnic, regional, and caste histories within Nepal. The ethnic/caste makeup of Britain's Nepali diaspora is not identical to that of Nepal, mainly because of the history of Gurkha recruitment, and this demographic shift is reflected in the higher proportion of Buddhists in Britain. Nonetheless, we suspect that the findings of this study would be replicated in an urban context in Nepal.

Employee retention is complex phenomenon that requires strategic orientation towards retention factors. The objective of the study is to find out factors influencing employee retention and examine them with retention intention. The 125 respondent (sample) with different categories are taken from various insurance companies. The stratified sampling method is used to make the sample representation and convenient sampling has been used to select the sample unit. Descriptive statistics, correlation analysis, hypothesis testing are carried out to examine the retention intention. The research paper concludes that the employee retention is complex management job and it needs high level commitment. All retention factors have positive impact on retention intention.