Showing posts with label the. Show all posts
Showing posts with label the. Show all posts

Monday, November 6, 2023

Why are the voices of boys and girls different?

 Why are the voices of boys and girls different?


Why are the voices of men and women not the same? Why is every person's voice different? How can you identify a person just by hearing the voice?



This is a very interesting topic.


No matter how many people there are in the world, their voices are not uniform. Children born in the same house, from the womb of the same parents, do not have the same voice. There is something different in the voice. Moreover, male and female voices are very different.


Someone's voice is hoarse, someone's voice is melodious. Someone's voice is small, someone's voice is loud. What is the reason for such diversity in voice?


The sound we make or speak comes from the larynx in the throat. The larynx is called the larynx in medical language.


There are two chords in the larynx, between which the voice comes out through the middle of the air. In other words, sound or sound comes from vibration (vibrate) inside the vocal cords in the upper part of the trachea. The tongue and brain play a special role in speaking the voice that comes in this way in an understandable language or in a language that you want to express.


What is the position of the larynx?


The larynx is divided into two parts from the lower part of the throat. There are two vocal cords inside the larynx. Vocal cords are like strings. Sound is produced by the vibration of the vocal cords. It is located between the trachea and esophagus.


Why is the voice of men and women different?


Just as the physical structure of the face is different, the structure of the mechanism of women and men is also different. Women's vocal cords are shorter than men's. As a result, men's voices are usually thick due to long and thick layers. Whereas women's voice is a bit softer or melodious due to their longer larynx.


Likewise, not all men or women have the same voice. Just as the physical structure and face of a person are different, some are soft, some are sharp, some are pale and some are pale. Whatever the tone is, it is not a problem in itself, it is natural.


Why is someone's voice loud, someone's melodious?


If the structure of the larynx and the pressure on the larynx during breathing are high, a loud sound will be heard. If this pressure is low, the sound will be a bit mellow.


We say how melodious or sweet some people's voice is. In this way, their speaking practice is also one. According to the way people speak continuously, their voice may or may not be sweet. Our tongue, throat, facial bones and brain also play an indirect role in this.


Do people who speak loudly have problems with their larynx?


People who speak loudly and speak for a long time may have problems with the larynx.


Because when we speak loudly or for a long time, there is extra pressure on the larynx. Due to continuous friction, the problem of swelling of the flesh and water blisters occurs.


In the same way, talking in a loud voice can cause infection in the larynx.

Tuesday, September 26, 2023

Study Conclusion: The body feels 27 types of love

 Study Conclusion: The body feels 27 types of love


Researchers have created a map of the human body, which shows the different feelings of love and its intensity.



Researchers from Aalto University in Finland used data from surveys conducted on hundreds of people to prepare the map.





Information about 27 types of love experiences was collected from those people.


For example, there are romantic love, sexual love, love of parents, love of friends, love of strangers, love of nature, love of God and love of self.


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Do they feel different types of love in their body with those people or not? It was also asked how intensely they felt physically and mentally.


What has been discovered in that sequence is that there is a continuum from being weak to being strong in different types of love. The research has been published in the journal Philosophical Psychology.


The intensity of love


Researchers say that intense feelings of love can be felt throughout the body. That fact was discovered from the responses given by young women receiving higher education.


Philosopher Partili Rinne, the coordinator of the study, says, "Although this is not particularly unusual, it is worth noting that the feeling of love associated with close relationships is the same and is felt with the greatest intensity."


The participants in the survey were asked to color in a shape of the human body so that what part of the body creates the feeling of love and how do they feel physically and humanly in different ways? And let them tell you how pleasant that feeling was and what it had to do with touch.


Finally, they were asked to rate the closest type of love.


According to Rinne, those types of love that are particularly close to each other have sexual and romantic aspects.


According to researchers, all types of love are felt most in the head. But its intensity is felt differently in different parts of the body. For some, the effect is on the chest, while for others, it is felt throughout the whole body.


Effects from the heart to the brain


Rinne says, 'It is also interesting to find out about the proven relationship between the physical and human intensity of emotion and its pleasant feeling. The more the feeling of love is in the body, the more it is felt mentally and the more pleasant it is.


According to him, as we move from intense love to less intense love, the arousal in the chest becomes progressively weaker.


Perhaps this is because love is associated with the thought process for strangers. It can also be because there is a pleasant sensation in the head.


The researcher says that there is a need for more studies on this. In addition, researchers have also paid attention to the fact that cultural differences play an important role in love.


Rinne says, "If this study was done in a more religious community, the feeling of love for God would have been more intense."


Similarly, if the relationship is with parents, then people feel the most love for their children.


- from the BBC

What should you pay attention to in the ninth month of pregnancy?

 What should you pay attention to in the ninth month of pregnancy?


The ninth month of pregnancy is the month when the baby is born. Therefore, by the time it reaches the ninth month, a lot of changes have taken place in the body of a pregnant woman.



At this time, health problems such as stomach ache, sometimes the stomach feels like a hard rock, even after drinking a little water, there is a sudden urge to urinate, but little urine comes out. Similarly, the movement of the baby inside the stomach is a little less than before.





Pregnant women may have different problems at this time. But usually in the ninth month, the problem of back pain due to the big stomach, difficulty in walking due to the baby's head coming down, lack of appetite, stomach cramps even after eating a little.


Things pregnant women should be aware of


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Especially at this time, if water flows from the genitals, blood appears along with the water, and the movement in the baby's stomach is very low, you should see a doctor immediately.


Is it necessary to take any medicine at this time or not?


Iron and calcium supplements should be taken regularly during pregnancy. In addition, the doctor prescribes other medicines after looking at the condition of the pregnant woman.


What women who are taking medication for chronic diseases should pay attention to


Especially at this time, medicine should be taken under the supervision of a doctor. Do not self-medicate. Because the dose of chronic disease medicine may need to be increased or changed according to the condition of the pregnant woman.


Taking chronic medicine does not have any negative effect on the unborn child. Because doctors have classified drugs as A, B, C, D and E according to the condition and disease of pregnant women. Medicines are given accordingly. Similarly, some people have high blood pressure before, while some people have it after pregnancy.


What should you pay attention to when taking long-term medicine during pregnancy?


Pregnant women who are taking medication for chronic diseases should take the medication under the supervision of a doctor. Because some chronic disease drugs have many side effects and some drugs have less side effects. Likewise, if a pregnant woman has diabetes, eating less sugary, greasy, and bitter foods along with medication, and eating little by little but in short bursts can keep diabetes in balance.


What medicine should not be taken during pregnancy?


There is no drug that should not be taken during pregnancy. Rather, it is about what medicine to take and how much to take for what purpose. But you should take the doctor's advice while taking medicine. Self-medication can be dangerous.


What to do if you are constipated during pregnancy?


Constipation can occur due to diet, lack of water in the body during pregnancy. At this time, as the body's hormones are changing, as well as having to take iron and calcium medicine regularly, constipation can be a problem.


In such a situation, you can eat plenty of green vegetables, vegetables, fruits, pulses, eat plenty of fiber foods, exercise regularly, and drink at least two liters of water every day with meals. In the same way, instead of lying on your back, if you are careful not to stand for a long time, you can use medicine if constipation is not cured.


It is better to avoid constipation during pregnancy as much as possible. For that, you can avoid eating greasy, bitter, sour food, not consuming junk food, drinking plenty of water, and eating plenty of fiber-rich foods.

"There is also a need to discuss the mental health of teachers"

"There is also a need to discuss the mental health of teachers"


  Recently, there are many problems related to mental health in school students. This affects their ability to acquire skills and knowledge. At times, public awareness programs on mental health are targeted at students.



But the mental health of the teachers who teach the same children is not given much attention. Teachers may also be stressed by personal problems such as their home affairs and career. The effect of which can be seen in their work. It can have a direct impact on students' teaching and learning.



In this case, don't teachers need training on human health? How important is it to discuss the mental health of teachers? What is the teacher's health condition? In this context, psychiatrist Dr. Edited excerpt of online journalist Manisha Thapa's conversation with Vasudev Karki:


How important is it to discuss the mental health of teachers?


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Children are the foundations of the future. Teachers are the creators of children's future. Therefore, if the creator is not mentally healthy, the society of the future will not be prosperous. Therefore, it is very important to take care of the mental health of both children and teachers.


In the context of Nepal, there are many mental health programs targeting children and students. But by focusing on teachers, the discussion about mental health is reduced.


On the other hand, some time ago in America, there was a survey about the mental health of teachers. According to which 27 percent of the teachers were suffering from depression. In a prosperous country like America, teachers are going through mental problems like depression, but in a country like Nepal, the government has not been able to provide even the necessary services and facilities that teachers should get. It can be attributed to the recent teachers' movement. Even if only the teachers present in the movement are studied, 50 percent of them may have problems like depression.


In this case, if the mental condition of the teacher is not good, how can the children like the little buds get quality education from the education given by them? Therefore, it is very important to discuss the mental health of teachers.


Teachers have their own problems. Family matters, financial matters or various things are also making them stressed. Is the side-effect of such stress in the classroom or not?


If the teacher himself is in a stressful situation, its side-effect is completely falling in the classroom. A person who is mentally stressed may also have anxiety and depression. Due to stress, symptoms such as sleeplessness and dizziness may appear in them. How can he teach in the classroom who has not slept all night? On top of that, a teacher who is going through depression may have anger, impulses, and thoughts playing in his mind, and a teacher who comes to the classroom with a stressed mind either does not want to teach and is forced to teach.


Also, even a small mistake by a student in class can cause anger in the teacher. The result may be activities such as scolding and beating students. There are many examples of incidents of beatings by teachers from time to time. This can affect the mental health of not only the teachers, but also the students studying there. Not only that, the teacher may not be able to share enough knowledge as needed, which affects the students' learning.


How does the mood of teachers affect children?


If someone greets you with a smile when you go somewhere, the atmosphere is different. The same principle applies in the classroom. If the teacher looks cheerful and energetic, then even the students who are sitting in the classroom will get energy and vigor. They can easily absorb what is taught. They do not feel that the class is over.


But there is a lot of stress going on in the teacher's mind. He has no energy, no energy and comes with an angry face. And, if they are always presented in the same way in the class, students may not like to read, find it difficult to concentrate, and may not like to ask questions that they do not understand. Some teachers are kind enough to vent their anger on students due to the personal stress of homework. In this case, students are afraid to even sit in class. The class atmosphere is also negative.


All students consider their teachers as the storehouse of knowledge. Children consider teachers as their role models and they dream of being like teachers. Students follow not only the teacher's teaching but also their behavior. The direct effect on the students' emotional state and learning environment also depends on the teacher's presentation.


Even if the student is not scolded or beaten, some behavior of the teacher has a direct effect, right?

 

First, it was said that small punishments should be given to the students to make them level and discipline them. If you don't do your homework, if you make noise in the classroom, if you don't obey, you will get beaten up. But now the idea that students should not be beaten will have a more negative impact on children. Most teachers believe that the classroom should be child-friendly. However, activities such as not encouraging, not responding, and discouraging the students for their extracurricular activities in the class can have a negative effect on the student's mentality. Not only that, because stressed teachers cannot teach well, students also cannot learn well.


If the teacher himself is depressed or sad, can he cover it up and teach the students properly?


If the teacher himself is sad, he cannot cover it up. Even if they want to, they cannot teach the students properly. No matter how much the teacher tries to hide his indifference, it can be seen in his behavior.


What kind of mental problems can teachers have?


Depression, anxiety and stress are the most common psychological problems among teachers. Some teachers are not even able to experience that they have mental problems. But in their behavior, the symptoms of mental problems are visible and if the problem becomes dominant, the behavior may change. After which students and colleagues around can also notice.


How to make the teacher mentally healthy and emotionally strong?


In order to make them mentally healthy and emotionally strong, their stress can be reduced by giving them the wages that schools and colleges deserve, understanding the problems of teachers from time to time, not giving them unnecessary pressure from the administration, encouraging them when they have done a good job.


Also, it is important for the teacher to have a discussion program with the counselor at school from time to time, so that they can openly discuss the mental stress they have.


It is necessary for the government to conduct mental health awareness programs in all teaching areas and to train teachers on modern education. This can increase the intellectual capacity of the teachers and can also increase their passion for teaching.

Thursday, July 27, 2023

What is the central thesis of Dumont’s theory of caste?

What is the central thesis of Dumont’s theory of caste? Does this theory capture the dynamics of caste hierarchy and inter-caste relations in contemporary Nepali Society? How?


Ans: Louis Dumont was a French sociologist, anthropologist, and famous explores of the Hindu caste system. Through intensive and in-depth studies about the Hindu caste system, he authored several books Hierarchy and Marriage Alliance in South Indian Kinship (1954). Homo Hierarchicus (1970). Religion, Politics, and History in India (1970). Essays on Individualism (1986); and "L". Ideologie Allemande (1994) (in French language). Out of these, Home Hierarchicus is considered one of the most renowned and popular texts by him.



Dumont propounded distinguished theory on caste in his book Home Hierarchicus, initially published in French in 1966 and translated into English in 1970. He presented his analysis of the caste system by relating theoretical aspects to real-life situations and behavioral studies of Hindu society. His theory of caste hierarchy is based on the concept of pure and impure, and he argues that this system of pure and impure has been explicitly created from specific from of inequality in Hindu society.


Based on Levi Strauss's prior studies and theoretical concepts, Dumont developed the caste system instead of being pure and impure in the Hindu context. According to Dumont, the division of labor in the caste system is not economy-based but rather on culture. He views and interprets caste from an ideological perspective. He analyzes the caste system not in terms of behavioral or practical reality; instead, he interprets the caste system with an emphasis on both ideological and structural perspectives.


According to Dumont, the caste system plays an integrative role in Hindu society, and it is the unique feature of Hinduism-dominant societies. He views the caste system of Nepal and India as ideas and values. That is, according to Dumont, the caste system is an ideology. The caste system of Hindu society is just the opposite of the Western caste perspective. The Hindu caste system is relatively traditional than that of modern Western ideology. Western caste perspective is based on holistic, but Hindu caste ideology is based on individualistic one.

 

According to Dumont's theory of caste, hierarchy or superiority/inferiority of several castes is an essential feature of the Hindu caste system. He argues that the hierarchy of caste, ie., superiority or inferiority of caste, implies the superiority or inferiority of prestige, independent of power or ability. Thus, caste hierarchy and classification of pure vs. impure highly influences all social lives of Hindu society. According to Dumont's caste theory, daily life activities of Hindu people, marriage, food provisions, rituals, traditions are all determined in terms of caste hierarchy.


The significant themes or central theses of Dumont's caste theory are as follows:


i. Caste is holistic and hierarchical.

According to Dumont's caste theory, the nature of caste is holistic. Caste system represents a whole highest level or superior system. Both castes are pure and impure in such a system, but each caste maintains its distinguished identity. Caste has a definite name and residential area.


ii. The caste system is inimical to individualism.

According to Dumont's caste theory, whereas the caste system incorporates hierarchy, it also violates individualism. Caste fully controls over all its members. Marriage, food provisions, and several rituals come under caste. No person has individuality because he/she could not marry, select an occupation, and perform rituals beyond the regulations of the caste system.


iii. There are two models of caste.

Commenting on features of the caste system as mentioned by Dumont, some sociologists hypothesize that there are two models of the Hindu caste system. First, varna, and the second, caste. Varna system is a classification of the ancient Vedic age. According to the varna system, each of four varna's castes must follow different occupations. On the other hand, caste is based on endogamy or the assumption that holdsmarriage takes place in own caste.


iv. Attributes of varna and caste

Dumont's caste system pointed to two features of varna. First, prestige, and the second, power. The meaning of prestige is associated with religion and power with ability. Brahmins' prestige is their religion and, Chhetri's and vaishyas' ability are their power. Ideology prevails in religion, and the rest of other falls under the category of ability. According to Dumont, the varna system is not hierarchical. Varna's system does not reflect stratification. All varnas are different, in which brahmins perform their predetermined occupation and vaishya are also involved in their separate works. There is no dependency between varnas. The caste system is different from that of varna. Dumont separates caste and varna, which has three characteristics as follows:

Hierarchy

Separation

Interdependence


v. Theory of hierarchy: Pure and impure

The theory of hierarchy is an essential theme of Dumont's caste thesis. It is also referred to as the theory of opposition to pure and impure. Before Dumont, the world-renowned French sociologist Emile Durkheim (1912) put sacred and profane ideas to define religion. According to Durkheim, things viewed from honor/respect are considered sacred. Such as God, earth, heaven, and tree. On the other hand, things viewed from utility/use are considered profane-for example, shoes, plows, and clothes. Based on the above ideas on sacred and profane, Dumont analyzes caste hierarchy in pure and impure (or purity and pollution). According to him, works, such as worship, priest, and teaching, are considered sacred. On the other hand, metal works, clothes sewing, and cleaning work are considered profane. Pure is always higher than impure, and impure is lower. It means impure must stay separate from pure.


vi. The accurate comparison is of ideology.

The fundamental unit in comparing either Western or Eastern, caste and an individual, and religion or school is an ideology. To analyzing Dumont's theory on the caste system, it is essential to understand the ideology behind that unit. Here, ideology means a system of values. Values may reflect oppositions and counterarguments. The caste system's hierarchy is also based on the ideology of pure and impure, which is described in classical Hindu texts.


From the above discussion and considerations, it may be concluded that Dumont's theory and theses on the caste system are partially relevant to analyze the nature of caste in Nepal because this theory was developed by Dumont around 50 years ago. During this period. Nepal's social, cultural, educational, economic, and other sectors are changed. Nowadays, the concept of pure and impure is diminished, and occupational barriers in terms of caste seem negligible. Dumont's work on Homo Hierarchicus has been widely acclaimed as the most critical contribution to studying the Hindu caste system. However, his theory has also been one of the most controversial pieces of work. He has been criticized on various grounds. Therefore, I argue that Dumont's theory on the caste system in Nepal's present changing and developing society does not seem relevant to analyzing the nature of caste.




What is the central thesis of Dumont’s theory of caste? Does this theory capture the dynamics of caste hierarchy and inter-caste relations in contemporary Nepali Society? How?

What is the central thesis of Dumont’s theory of caste? Does this theory capture the dynamics of caste hierarchy and inter-caste relations in contemporary Nepali Society? How?  


The central thesis of Louis Dumont’s theory of caste is that the Hindu caste system is based on the principle of hierarchy, with Brahmans at the top and untouchables at the bottom. Dumont argues that this hierarchy is not based on economic or political power, but on religious purity and pollution. He further argues that the caste system is a holistic system, in which all aspects of life, including work, marriage, and religion, are interconnected.



Dumont’s theory has been influential in the study of caste, but it has also been criticized. Some critics argue that Dumont overemphasizes the importance of hierarchy and ignores other aspects of caste, such as economic and political power. Others argue that Dumont’s theory is Eurocentric and does not take into account the unique cultural context of India.

Despite these criticisms, Dumont’s theory remains an important contribution to the study of caste. It provides a framework for understanding the complex dynamics of caste hierarchy and inter-caste relations. It also challenges us to think about caste in a new way, as a holistic system that is embedded in Hindu culture.

Does Dumont’s theory capture the dynamics of caste hierarchy and inter-caste relations in contemporary Nepali society?

To some extent, yes. The caste system is still a powerful force in Nepali society, and Dumont’s theory can help us to understand how it works. For example, Dumont’s theory would help us to understand why there is still a great deal of discrimination against Dalits, the lowest caste group in Nepal. It would also help us to understand why inter-caste marriages are still rare.

However, Dumont’s theory does not capture the full complexity of caste relations in Nepal. For example, the caste system is not static, and it has been changing in recent years. There is a growing movement for Dalit empowerment, and there is increasing awareness of the problems caused by caste discrimination. In addition, the caste system is not the only factor that shapes social relations in Nepal. Other factors, such as class, gender, and ethnicity, also play a role.

Overall, Dumont’s theory is a useful tool for understanding caste relations in Nepal. However, it is important to remember that it is just one tool, and it should not be used in isolation. We need to use other tools, such as historical analysis and ethnographic research, to get a full picture of caste relations in Nepal.

Here are some specific examples of how Dumont’s theory can be used to understand caste relations in Nepal:

The persistence of caste discrimination. Despite the fact that Nepal has a secular constitution and laws that prohibit caste discrimination, Dalits continue to face discrimination in many areas of life, including education, employment, and housing. Dumont’s theory would help us to understand why this is the case. He would argue that the caste system is a deeply ingrained part of Hindu culture, and that it is difficult to change.

The rise of Dalit empowerment. In recent years, there has been a growing movement for Dalit empowerment. This movement has led to the formation of Dalit political parties and organizations, and it has also led to increased awareness of the problems caused by caste discrimination. Dumont’s theory would help us to understand why this movement has emerged. He would argue that it is a sign of the changing nature of the caste system, and that it is a challenge to the traditional Hindu hierarchy.

The intersection of caste with other social factors. Caste is not the only factor that shapes social relations in Nepal. Other factors, such as class, gender, and ethnicity, also play a role. Dumont’s theory would help us to understand how these factors intersect with caste. For example, he would argue that Dalit women face a double burden of discrimination, because they are both Dalit and women.

In conclusion, Dumont’s theory is a useful tool for understanding caste relations in Nepal. However, it is important to remember that it is just one tool, and it should not be used in isolation. We need to use other tools, such as historical analysis and ethnographic research, to get a full picture of caste relations in Nepal.


Who was Louis Dumont. List out Louis Dumont's  The major themes of Domont's theory of caste and explain it. 


Louis Dumont (1911-1998) was a French sociologist who is best known for his work on caste in India. His book, Homo Hierarchicus: The Caste System and Its Implications, is considered to be a classic in the field of social anthropology.

Dumont argued that the caste system is a system of hierarchy, with Brahmans at the top and untouchables at the bottom. He argued that this hierarchy is not based on economic or political power, but on religious purity and pollution. He further argued that the caste system is a holistic system, in which all aspects of life, including work, marriage, and religion, are interconnected.

Dumont's theory of caste has been influential in the study of caste, but it has also been criticized. Some critics argue that Dumont overemphasizes the importance of hierarchy and ignores other aspects of caste, such as economic and political power. Others argue that Dumont's theory is Eurocentric and does not take into account the unique cultural context of India.

Despite these criticisms, Dumont's theory remains an important contribution to the study of caste. It provides a framework for understanding the complex dynamics of caste hierarchy and inter-caste relations. It also challenges us to think about caste in a new way, as a holistic system that is embedded in Hindu culture.

Here are the major themes of Dumont's theory of caste:

Hierarchy: Dumont argued that the caste system is a system of hierarchy, with Brahmans at the top and untouchables at the bottom. He argued that this hierarchy is not based on economic or political power, but on religious purity and pollution.

Holistic system: Dumont argued that the caste system is a holistic system, in which all aspects of life, including work, marriage, and religion, are interconnected.

The pure and the impure: Dumont argued that the caste system is based on the distinction between the pure and the impure. Brahmans are considered to be the purest caste, while untouchables are considered to be the most impure.

The individual and the group: Dumont argued that the caste system is based on the principle of the individual being subsumed into the group. He argued that this is in contrast to Western individualism, which emphasizes the importance of the individual.

The sacred and the secular: Dumont argued that the caste system is based on the distinction between the sacred and the secular. He argued that the caste system is a religious system, and that it should not be analyzed in terms of secular categories, such as economics or politics.

Dumont's theory of caste has been influential in the study of caste, but it has also been criticized. Some critics argue that Dumont overemphasizes the importance of hierarchy and ignores other aspects of caste, such as economic and political power. Others argue that Dumont's theory is Eurocentric and does not take into account the unique cultural context of India.

Despite these criticisms, Dumont's theory remains an important contribution to the study of caste. It provides a framework for understanding the complex dynamics of caste hierarchy and inter-caste relations. It also challenges us to think about caste in a new way, as a holistic system that is embedded in Hindu culture.


Does this theory capture the dynamics of caste hierarchy and inter-caste relations in contemporary Nepali Society?  In your opinion, is Dumont's theory relevant to analyze the nature of caste in Nepal?


Dumont's theory of caste can be used to understand the dynamics of caste hierarchy and inter-caste relations in contemporary Nepali society, but it is important to remember that it is just one tool, and it should not be used in isolation. We need to use other tools, such as historical analysis and ethnographic research, to get a full picture of caste relations in Nepal.

Here are some specific examples of how Dumont's theory can be used to understand caste relations in Nepal:

The persistence of caste discrimination. Despite the fact that Nepal has a secular constitution and laws that prohibit caste discrimination, Dalits continue to face discrimination in many areas of life, including education, employment, and housing. Dumont's theory would help us to understand why this is the case. He would argue that the caste system is a deeply ingrained part of Hindu culture, and that it is difficult to change.

The rise of Dalit empowerment. In recent years, there has been a growing movement for Dalit empowerment. This movement has led to the formation of Dalit political parties and organizations, and it has also led to increased awareness of the problems caused by caste discrimination. Dumont's theory would help us to understand why this movement has emerged. He would argue that it is a sign of the changing nature of the caste system, and that it is a challenge to the traditional Hindu hierarchy.

The intersection of caste with other social factors. Caste is not the only factor that shapes social relations in Nepal. Other factors, such as class, gender, and ethnicity, also play a role. Dumont's theory would help us to understand how these factors intersect with caste. For example, he would argue that Dalit women face a double burden of discrimination, because they are both Dalit and women.

In conclusion, Dumont's theory is a useful tool for understanding caste relations in Nepal. However, it is important to remember that it is just one tool, and it should not be used in isolation. We need to use other tools, such as historical analysis and ethnographic research, to get a full picture of caste relations in Nepal.

As for whether or not Dumont's theory is relevant to analyze the nature of caste in Nepal, I believe that it is. However, it is important to remember that Nepal is a unique country with its own history and culture. As such, it is important to be aware of the limitations of Dumont's theory and to use it in conjunction with other theories and perspectives.

Here are some other theories and perspectives that can be used to understand caste in Nepal:

Marxism: Marxism argues that caste is a form of class oppression. This theory can be used to understand the economic and political dimensions of caste.

Feminism: Feminism argues that caste is a form of gender oppression. This theory can be used to understand the ways in which caste intersects with gender.

Postcolonialism: Postcolonialism argues that caste is a form of colonial oppression. This theory can be used to understand the ways in which caste was shaped by colonialism.

By using a variety of theories and perspectives, we can get a more nuanced understanding of caste in Nepal. This understanding can help us to develop more effective strategies for challenging caste discrimination and promoting social justice.


What is the structure of the caste system mentioned in 1854 A.D/ 1910 B.S. Muluki Ain of Nepal?

 Q. What is the structure of the caste system mentioned in 1854 A.D/ 1910 B.S. Muluki Ain of Nepal? 


The Muluki Ain was a legal code introduced during Jung Bahadur Rana's reign in Nepal. It laid down various provisions related to social hierarchy, including the caste system.


The caste system mentioned in the 1854 Muluki Ain divided Nepali society into four main castes: Brahmins, Kshatriyas, Vaishyas, and Shudras. Brahmins were considered the highest caste and were accorded the most privileges, followed by Kshatriyas, Vaishyas, and Shudras. Within each caste were sub-castes, and the system was based on a hierarchy of purity and pollution.



The Muluki Ain also laid down various provisions related to marriage, inheritance, and property rights linked to an individual's caste status. The system was discriminatory and entrenched in social inequality, with individuals being restricted to certain professions and denied access to education and other opportunities based on their caste.


It is important to note that the Muluki Ain was eventually replaced by the new Civil Code in Nepal in 2017, which removed caste-based discrimination and ensured equal rights for all citizens.


The caste system in Nepal is a hierarchical system of social stratification that has existed in Nepali society for centuries. The 1854 Muluki Ain was a legal code that further entrenched and codified the caste system in Nepal.


The Muluki Ain divided Nepali society into four main castes: Brahmins, Kshatriyas, Vaishyas, and Shudras. The Brahmins were considered the highest caste and were accorded the most privileges, followed by Kshatriyas, Vaishyas, and Shudras. Within each caste were sub-castes, and the system was based on a hierarchy of purity and pollution.


The caste system in Nepal was highly discriminatory and entrenched in social inequality. Individuals were restricted to certain professions and denied access to education and other opportunities based on their caste. For example, members of the lower castes were often denied education, and their employment opportunities were limited to menial jobs such as cleaning and farming. In contrast, members of the higher castes were able to access education and had access to a wider range of employment opportunities.


The Muluki Ain also laid down various provisions related to marriage, inheritance, and property rights linked to an individual's caste status. Inter-caste marriages were discouraged, and inheritance and property rights were determined by an individual's caste. These provisions further entrenched the caste system and ensured that individuals remained trapped within their caste for generations.




Despite efforts to abolish the caste system in Nepal, it still persists in many parts of the country, and discrimination based on caste is still prevalent. However, progress has been made in recent years to promote equality and eliminate discrimination based on caste. The new Civil Code in Nepal, which replaced the Muluki Ain in 2017, removed caste-based discrimination and ensured equal rights for all citizens.


In conclusion, the caste system in Nepal mentioned in the 1854 Muluki Ain was a discriminatory system of social stratification that entrenched social inequality and restricted opportunities for individuals based on their caste. Despite efforts to abolish the caste system, discrimination based on caste still persists in many parts of Nepal. However, progress has been made in recent years, and the new Civil Code in Nepal ensures equal rights for all citizens, regardless of their caste.


Q. Discuss the caste hierarchy of Nepal based on the Muluki Ain of 1854. 


The caste system in Nepal, as codified in the Muluki Ain of 1854, was a hierarchical system of social stratification that divided Nepali society into four main castes: Brahmins, Kshatriyas, Vaishyas, and Shudras. The Brahmins were considered the highest caste and were accorded the most privileges, followed by Kshatriyas, Vaishyas, and Shudras. Within each caste were sub-castes, and the system was based on a hierarchy of purity and pollution.


The Brahmins were at the top of the caste hierarchy and were considered the purest and most learned of all castes. They were responsible for religious rituals, such as conducting pujas and performing other religious ceremonies. The Kshatriyas were the second-highest caste and were traditionally warriors and rulers. They were responsible for defending the country and maintaining law and order.


The Vaishyas were the third-highest caste and were traditionally traders and merchants. They were responsible for economic activities and commerce. The Shudras were at the bottom of the caste hierarchy and were traditionally laborers and servants. They were responsible for menial jobs such as farming, cleaning, and other low-skilled work.


Within each caste, there were sub-castes, which further divided society based on specific occupations or professions. For example, within the Brahmin caste, there were sub-castes such as the Bahun, Chhetri, and Thakuri. Similarly, within the Shudra caste, there were sub-castes such as the Kami, Damai, and Sarki.


The Muluki Ain also laid down various provisions related to marriage, inheritance, and property rights linked to an individual's caste status. Inter-caste marriages were discouraged, and inheritance and property rights were determined by an individual's caste. These provisions further entrenched the caste system and ensured that individuals remained trapped within their caste for generations.


The caste hierarchy in Nepal based on the Muluki Ain of 1854 was a discriminatory system that entrenched social inequality and restricted opportunities for individuals based on their caste. Despite efforts to abolish the caste system in Nepal, discrimination based on caste still persists in many parts of the country. However, progress has been made in recent years to promote equality and eliminate discrimination based on caste. The new Civil Code in Nepal, which replaced the Muluki Ain in 2017, removed caste-based discrimination and ensured equal rights for all citizens.



Q. Marry Cameron argues that Dalit identity politics in Nepal has not paid enough attention to the problem of caste-based discrimination experienced by Dalits in rural areas. What led Cameron to make an argument?


Marry Cameron is a scholar who has conducted extensive research on caste-based discrimination and social exclusion in Nepal. In her research, she argues that Dalit identity politics in Nepal has not paid enough attention to the problem of caste-based discrimination experienced by Dalits in rural areas.


Cameron's argument is based on the observation that much of the Dalit identity politics in Nepal is focused on urban areas, where there is greater awareness of Dalit issues and where Dalits have access to Dalitscation and other opportunities. However, in rural areas, where the majority of Nepal's Dalits live, caste-based discrimination is often more severe and more entrenched.


Cameron contends that the Dalit identity politics in Nepal has not paid enough attention to the specific challenges faced by rural Dalits, such as the lack of access to education and employment opportunities, and the persistence of traditional caste-based practices and beliefs. She argues that the focus on urban areas has led to a neglect of the needs and experiences of rural Dalits.


Furthermore, Cameron argues that there is a need for a more nuanced approach to Dalit identity politics that takes into account the diversity of experiences and challenges faced by Dalits across different regions of Nepal. She suggests that a more inclusive approach to Dalit politics, which includes the voices and perspectives of rural Dalits, is necessary to address the systemic discrimination and social exclusion faced by Dalits in Nepal.


In conclusion, Mary Cameron argues that Dalit identity politics in Nepal has not paid enough attention to the problem of caste-based discrimination experienced by Dalits in rural areas. She suggests that a more inclusive approach that takes into account the specific challenges faced by rural Dalits is necessary to address the systemic discrimination and social exclusion faced by Dalits in Nepal.



Summary:


1. What is the caste system in Nepal? 


   - The caste system in Nepal is a hierarchical system of social stratification that divides Nepali society into four main castes: Brahmins, Kshatriyas, Vaishyas, and Shudras.

   - Within each caste, there are sub-castes that further divide society based on specific occupations or professions.

   - The caste system is based on a hierarchy of purity and pollution, with Brahmins at the top and Shudras at the bottom.


2. What is the Muluki Ain of 1854 in Nepal? 

    

    - The Muluki Ain was introduced in Nepal in 1854.

   - The Muluki Ain was a legal code that laid down various provisions related to caste and social hierarchy in Nepal.

   - It divided Nepali society into four main castes, with Brahmins at the top and Shudras at the bottom.

   - Within each caste, there were sub-castes that further divided society based on specific occupations or professions.

   - The Muluki Ain also laid down various provisions related to marriage, inheritance, and property rights linked to an individual's caste status.


3. Discuss the caste hierarchy of Nepal based on the Muluki Ain of 1854. - The Muluki Ain was introduced in Nepal in 1854.


   - The caste hierarchy in Nepal based on the Muluki Ain of 1854 was a discriminatory system that entrenched social inequality and restricted opportunities for individuals based on their caste.

   - The system divided Nepali society into four main castes, with Brahmins at the top and Shudras at the bottom.

   - Within each caste, there were sub-castes that further divided society based on specific occupations or professions.

   - The Muluki Ain laid down various provisions related to marriage, inheritance, and property rights linked to an individual's caste status.


4. Mary Cameron argues that Dalit identity politics in Nepal has not paid enough attention to the problem of caste-based discrimination experienced by Dalits in rural areas. What led Cameron to make this argument? -


   - Mary Cameron is a scholar who has conducted extensive research on caste-based discrimination and social exclusion in Nepal.

   - She argues that much of the Dalit identity politics in Nepal is focused on urban areas, where there is greater awareness of Dalit issues and where Dalits have access to education and other opportunities.

   - In rural areas, where the majority of Nepal's Dalits live, caste-based discrimination is often more severe and more entrenched.

   - Cameron contends that the Dalit identity politics in Nepal has not paid enough attention to the specific challenges faced by rural Dalits, such as the lack of access to education and employment opportunities, and the persistence of traditional caste-based practices and beliefs.











Sunday, June 25, 2023

What kind of food to eat in the rainy season?

What kind of food to eat in the rainy season?


During the rainy season, the disease is more severe than before. Due to hot heat, there are many problems of sweating, dehydration, sore throat, laziness, laziness. Diseases like whooping cough, diarrhoea, typhoid and flu are more common in rainy season.



Therefore, special attention should be paid to food during this season. Eat fresh food as much as possible, it is best to stay away from stale food. Emphasis should be placed on foods rich in protein, vitamins, and minerals to increase immunity.


vegetables


It is good to eat cauliflower, banta, banana, golvenda, green vegetables, bodi, parsley, Parsley sprouts during rainy season. These vegetables are rich in vitamins and minerals. Spicy foods should be reduced during this season. Eating too much spices can increase body temperature and blood circulation.


Similarly, it is better to eat less salt in this season. Eating too much salt will dry up the body's water, so its intake should be reduced. When cooking vegetables, it is beneficial to wash them thoroughly and eat them shortly after they are cooked.


Be careful while buying vegetables. Buying fresh vegetables as much as possible will not destroy the minerals in them. Which also increases the body's fitness and ability to fight disease.


fruits


Fruits should be eaten in a balanced way during rainy season. Seasonal fruits like mango, apple, pomegranate, mango, pear are best to eat in this season. When eating fruits, they should be eaten only after washing them well. You can also make fruit juice and eat it, but don't eat too much. Drinking too much fruit juice can cause diarrhea.


High protein


It is equally important to complete the amount of protein in the body during rainy season. Therefore, you should eat plenty of foods like milk, curd, legumes, mushrooms, and meat. These foods keep the body healthy and increase its ability to fight disease. It is beneficial for health to eat all foods except milk and curd by frying and not by making jhol or gravy.


Fiber-rich foods


Fiber is also necessary for digesting high protein foods. For that, you can eat lettuce, avocado, apple, kafal, banana, orange, almond, walnut, pesta, babri, sauf, Rajma, soybean, dal. Foods rich in fiber keep the stomach clean and also get rid of rectal problems


Ghee, cheese, butter, which provide good fat, can be eaten in the rainy season in a balanced manner.


the water


As the rainy season is also the time of summer, you should drink plenty of water. At this time, if you don't want to drink only plain water, you can also mix it with living water. Do not drink water as cold as possible because there is a risk of sewage bursting, water pipe bursting and the sewage water mixing with it. Which directly affects the drinking water. Therefore, water should be boiled and filtered, filtered and drunk only. It is better to carry water in a bag when going out.

7 foods that increase good cholesterol in the body

7 foods that increase good cholesterol in the body


A fat-like substance produced by the liver in the body is called cholesterol. Cholesterol is necessary for vitamin D, digestion and the production of many hormones such as estrogen, progesterone, testosterone, cortisol and aldosterone. The amount of cholesterol in the body should be appropriate for various physical activities. Having cholesterol in the body is not dangerous, but increasing bad cholesterol is bad.



Cholesterol is mainly of two types 'HDL' and 'LDL'. High-density lipoprotein or 'HDL' is considered good cholesterol. It is believed to help remove blockages in our arteries and helps flush out bad cholesterol. Another is low-density lipoprotein or 'LDL', the bad cholesterol, which clogs arteries and increases the risk of heart attacks and strokes.


Bad cholesterol increases the risk of heart disease, while good cholesterol indirectly protects against the risk of diabetes, high blood pressure and heart disease.


Why does bad cholesterol increase?


Due to hereditary reasons, unhealthy lifestyle, excessive consumption of processed foods and people with heart disease, obesity, cholesterol can be a problem. A study by the US government agency CDC "Center for Disease Control and Prevention" said that to reduce bad cholesterol, you need to change your diet and lifestyle.


Bad cholesterol is raised by trans fats, which are high in packaged foods. Saturated fat from various animal meats, fried and processed foods etc. increases bad cholesterol. Processed foods, foods high in carbohydrates and snacks eaten while drinking alcohol also increase bad cholesterol.


Foods that increase good cholesterol


Just as diet is responsible for increasing bad cholesterol in the body, food also plays a role in increasing good cholesterol. If the bad cholesterol is reduced, the good cholesterol will automatically increase in our body. Also, good cholesterol can be increased by eating certain foods.


Mainly 6 foods are beneficial to increase good cholesterol. Nuts, almonds, walnuts, almonds, fish, avocados, olive oil and oats help increase good cholesterol.

Wednesday, June 14, 2023

This is how face yoga can be done to brighten the face

This is how face yoga can be done to brighten the face


People are taking various measures to look beautiful and attractive. They resort to different types of creams, treatments and many other measures. Although all these will bring shine to the face, it cannot reduce the effects of aging on the face.



In such a situation, exercise for the face can prove to be very useful. For this you can do 'face yoga'. Just as yoga is important for health, it is equally beneficial for the face. How to do 'face yoga' to make your face attractive, what are its benefits? let's know


What is face yoga?


Face yoga is the exercise of facial muscles. It can make facial muscles flexible, improve blood circulation, relax, nourish and reduce the effects of aging on the skin.


What kind of yoga?


Lion pose


Throne yoga is done as a lion opens its mouth while roaring. It strengthens the mouth muscles. The lion pose tightens all the muscles of the face, improves blood circulation and also brings glow. This is one of the best yoga for face.


method


- First of all, lay a mat on the floor. This method can also be done sitting in bed.


-Sitting in Sukhasana and touching the mat with your hands. Extend the fingers of both hands near the knees. In this case, the elbow should be straight.


- Open your mouth well, stick your tongue out, spread your tongue out and roar like a lion so that the pressure on the facial muscles is reached.


-Repeat twice or four times every day in the morning.


Tap


It is important to start your routine by gently tapping the entire face and neck with your fingertips, i.e. by applying quick pressure to the face with your fingertips. This awakens the skin, increases blood circulation and produces elastin and collagen. makes


method


- Apply pressure by tapping on your forehead with the tips of your fingers, start tapping from the middle of the forehead and move towards the forehead.


-Starting from the chin and going through the base of the nose, tap the tap on your cheeks.


- Keep tapping your cheeks in an upward motion from the chin bone to the cheek bone.


-Tap above the upper lip for about three seconds, then tap tap below the lower lip for a few seconds.


Happy Frog


When a frog croaks like it is happy, it is called 'Happy Frog'. Face volume decreases with age. This pose tightens sagging cheeks and makes them look fuller.


In this mudra, the lower lip and the upper lip are joined together to make a smile. Repeat this exercise 20 times.


Kisses and smiles


In this practice, the lips are made to smile for a while and kiss for a while. It does not cause wrinkles on the cheeks.


method


- Take it near the lips with the thieving finger and middle finger.


- Then close the mouth and make a shape as if kissing and give a smile.


- Sit in the kissing posture for 10 seconds and then keep smiling for 10 seconds.


-Then come to rest position.


fish face


This mudra brightens the face and makes the lips look pink. Helps to improve muscle function.


method


- Close your eyes first.


-Pull your lips and cheeks inward to give a fish-like shape and hold for 30 seconds.


-Then smile for 30 seconds.


- Do this yoga three to five times a day.


Chin lift


Many people are suffering from the problem of double chin. Double chin makes laughing and speaking difficult. Chin lift yoga is the solution to this problem. In addition, it also works to improve the functioning of the jaw and neck muscles.


method


-Lift your head and look at the ceiling.


- Push forward as if trying to kiss the ceiling while trying to reach your lips. Continue this for a few seconds.


- Slowly return to your previous position.


-Repeat this facial yoga process three to four times.


Mouthwash technique


Mouthwash Technique Yoga is very easy and can be done at any time. The mouthwash method helps to tone the cheeks and remove excess fat from the face. This yoga is also effective in the problem of double chin.


method


- When rinsing your mouth with water, fill your cheeks with air in your mouth as if you were filling your mouth with water.


-When tired, rest for a while.


- Repeat this process two-three times.


Eye focus


This eye yoga helps to make the eyebrows beautiful and attractive.


method


- Spread your eyes as wide as possible. Do not squint your eyes while doing this.


- Now pay attention to see things as far away as possible.


-Slowly pay attention to nearby things.


-Repeat this process for a few seconds, rest for a few seconds.

Saturday, June 3, 2023

Can the tattoo be removed completely?

Can the tattoo be removed completely?


The practice of carving tattoos on various parts of the body was not only present in Nepal but also since before. Especially Newar, Tharu and other communities have a tradition of tattooing. But recently tattoo is growing as a fashion. There is a craze for tattoos in today's youth.

Why does chayapoto come on the face?

Why does chayapoto come on the face?


Who doesn't love clean, glowing and blemish-free skin? But sometimes due to skin diseases and sometimes due to our own carelessness, facial skin problems occur.

The versatility of Timur

 The versatility of Timur

Its mainly used part is the fruit. Timur pickles are very popular in Nepal. In China, it is called Hua Chiao, and Timur is widely used in popular dishes such as Thuppa and Hotpot. If the production of cloves is low in India, Timur is used as a supplement in toothpaste. Due to its high content of linalool, it is effective in the treatment of wounds, pain, swelling, swelling and allergies. Its fruit is also useful in carminative, toothache, stomach ache, cold, urinary problems. It is used in tea because it absorbs cold towards the mountains. There is also a tradition of carrying Timur to eat hot jhol when going to the mountains. Raw timur found in the forest or in the field should not be eaten. The volatile oil in it causes swelling. If it is eaten by leaning somewhere, you should chew mud, orange or Chotra bud. Do not drink water when you have a fever.



Cultivation of plant production and planting of seedlings


Transmission of Timur can be done in two ways. From seeds and stem cuttings. The easiest way is from seeds. Since the stem has thorns, cutting becomes more difficult and the success rate is not high. 20 to 70 percent results have been obtained from seeds. If the seeds are plucked in the bud or if the planting method is not suitable, it will grow very little.


After the Department of Plantation expanded its organization to seven districts and established offices and started imparting technical knowledge on farming techniques, the commercial cultivation of Timur, which is collected and sold from the wild, especially in Salyan and surrounding districts, has started. has done For plant production and cultivation techniques, climate and soil, collection and storage methods, contact can be made with the Department of Botany Thapathali, Salyan of the Department of Botany (as Timur is a special research) and other research centers and various forest offices in the district.


Product market and potential


Timur market is good. Currently, its market price ranges from 500 to 800 rupees per kg. Graded Timur is sold for between 1000 and 1500 rupees per kg. There is also a record that it was sold for more than three thousand rupees if it was certified organic. Even at the current market price, after five years of starting cultivation, the income can be up to 4-5 lakh rupees per hectare per year. Income may increase after 10 years. Since the first five years will be earning work, you can also get income from plants by keeping a nursery together. During the lockdown, the market was a bit slow, but now it is climbing again. A mature plant produces four kg of timur per head. It is also found that fruits up to 8-10 kg can be found in older trees. One person can pick up to four kg of timur in a day.


Problems encountered in Timur cultivation


Currently, the problem in Timur cultivation is the high cost of picking Timur due to thorns, the fruit drop in the bud and the effect of leafhoppers and leaf/fruit sucking insects on the plant, Fusarium wilts have been seen on the fruit and leaves. For both diseases, using organic pesticides and if it is not found, the medicine named Imidacloprid for the scaly/sucking insects and the medicine containing chlorothalonil for the caterpillars works. Farmers have also reported the problem of flowering and fruiting again without the season. The reality is seen in the field where fruits are damaged by hail.


Therefore, apart from the subsidy based on the production, it seems to be in the interest of the common farmers to implement the crop insurance program of Timur prepared by the Department of Plantation as soon as possible. From East to West Nepal, there is no doubt that Timur will become a future pension because it can be cultivated even up to a height of 1,000 to 2,500 meters in the fields that do not need much care and are abandoned, and the land next to the forest.

Monday, May 1, 2023

The Structure of Sociological Theory

The Structure of Sociological Theory 



About Jonathan H. Turner


Jonathan H. Turner is a prominent American sociologist, who has made significant contributions to the fields of social theory, organizational theory, and sociology of emotions. He was born in 1942 in St. Louis, Missouri, and obtained his Ph.D. in sociology from Cornell University in 1968.

Sunday, April 30, 2023

Introduction: The Modernity of Caste

Introduction: The Modernity of Caste

From the book Castes of Mind

"Castes of Mind: Colonialism and the Making of Modern India" is a book written by Nicholas B. Dirks, which explores the origins and evolution of the caste system in India. In the introduction, "The Modernity of Caste," Dirks argues that the caste system is not an ancient or fixed tradition but rather a modern construction that emerged in the colonial period.

What are the 5 components of a research?

 What are the 5 components of a research?

Research components are introduction, literature review, method, results,

discussion, and conclusion

Why does the body need sour cream?

Why does the body need sour cream?


There is a proverb in Nepali - red is good, sweet. But it's not just sweets, there are other flavors as well. The tongue experiences sour, bitter, salty, bitter, and sour tastes. All those flavors have their own importance. Nutrient elements are also found in different flavors of food.

Saturday, March 11, 2023

These are the 5 signs when someone is falling in love

These are the 5 signs when someone is falling in love


Osho, the great interpreter of love, says, "Love has no language." The flower of love blooms in silence. Love is music, love is a melodious echo.

How to clean the menstrual cup?

How to clean the menstrual cup?


Menstrual cups have made many women comfortable during menstruation. Not only the method of using it but also the cleaning process should be given special attention.

Monday, February 20, 2023

What happens if you leave the rice immediately?

What happens if you leave the rice immediately?


Due to problems like obesity and diabetes, some people now choose other foods as an alternative to rice. However, our main dish is rice, which has been cooking in our kitchen for generations. However, the number of people who stop eating rice is also increasing now.