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.

What shampoo is good for hair?

What shampoo is good for hair?

Although shampoo is used by everyone, many people do not care about the best shampoo for their hair. There are many types of shampoos available in the market. Shampoo companies often advertise models with beautiful hair to sell their products.

But in reality it is not as shown in the advertisement. If you follow the advertisement and use shampoo randomly, it will damage your hair. Shampoo should be used only keeping in mind the nature and temperament of the hair.

Shampoos are usually normal, dry, oily, color resistant and keratin softening. Normally, normal shampoo is used. If it is very dry, dry hair shampoo should be used.

Dry shampoo contains emollients and conditioning agents or moisturizers. It is better to use anti-residue shampoo because of smooth hair type. It helps in removing greasiness from the hair. Anti-dandruff shampoo should be used if there is dandruff in the hair. Color lover shampoo is good for colored hair to help the color last.

Similarly, if there is dandruff in the hair or there is an infection in the scalp, it is best to use a medicated shampoo. Similarly, keratin sulfate free is considered suitable for this.

All these shampoos can be used keeping in mind the texture of the hair. It makes the hair soft, healthy and beautiful. Shampoo can be purchased in the fragrance you like.

Shampoo available in the market

Sunslick, Dove, Livav, Argan, Palet, Pantin, Himalayan, Lolier, Mamaartha, Tresme, Hair and Shoulder, Selson shampoos are very popular. In all of these, Oily, Normal, Dry, Hair Fall Control, Color Love Shampoo, Cellson, Anti-Dandruff, Keratin Hair Mask types are available. Apart from this, keratin shampoos are also available.

Why is shampoo better than soap?

Shampoo is hair friendly but not soapy. Soap contains more harmful chemicals than beneficial ingredients needed by the hair. Similarly, when taking a bath with soap, you have to rub your hair for a long time, due to which the roots of the hair become weak, and the hair may become dry and have problems. But the shampoo is made according to the type, nature and condition of the hair.

Different types of ingredients are mixed in the shampoo. Generally, color, water, fragrance, chemicals, moisturizing agent, serum, conditioning agent, glycerin etc. are mixed. In addition, the agent (moisturizer) that makes the shampoo attractive is also used. Apart from this, lemon, cherry, honey, rose, cucumber, ghee and other hair beneficial plants are mixed in it. Which makes the hair shiny and attractive.

How to use shampoo?

Shampoo can be used every time you take a shower. But if you are in the habit of bathing every day, you can wash your hair with shampoo on the first day and conditioner on the second day and then use shampoo on the lower part of your hair. This reduces the effect of shampoo chemicals on the skin. Similarly, there is no need to keep using shampoo on the hair.

Mix shampoo and water in a bowl as needed before bathing. Only then should you use shampoo. Because when used in this way, the shampoo is not limited to one place but spreads all over the hair. Fizz also comes well. Similarly, the effect of chemicals used in shampoo is also reduced.

In such cases, shampoo should not be used

Do not use if there is any infection on the head, headache or allergy due to the shampoo itself. In such cases, shampoo should be used only after consulting a doctor. Also, do not use expired shampoo.

How can patients travel by plane?

How can patients travel by plane?

Firstly, airlines generally do not allow sick passengers to board the aircraft. Because the risks are different according to the nature of different diseases. In such a situation, if something suddenly happens to the patient, other than first aid (primary treatment) and oxygen supplement, other hospital facilities are not available on the ship. Therefore, all sick passengers must obtain a 'fit to fly' certificate from the relevant doctor before their flight.

But saying this does not mean that patients should not travel by ship. If depending on the severity of the patient, non-medical and medical service personnel can go with him. Similarly, according to the patient's condition and illness, the medical staff may include nurses, paramedics or doctors.

Are there any special services on the plane for patients?

In-flight medical facilities depend on the size and duration of the flight as well as whether the flight is domestic or international.

If used for short-haul domestic flights, medical facilities are limited to first-aid boxes for small-sized aircraft with a carrying capacity of 20-50 passengers. It contains basic items like bandages, antiseptics, antacids, anti-empties, pain killers etc.

A variety of oral and liquid medications are kept on large planes used for international flights. In addition, such aircraft may have oxygen supplements and portable defibrillators. Such a defibrillator is called AED ie automatic external defibrillator.

A defibrillator is a device that produces an electrical charge or current in the heart to restore (bring) the heartbeat back to normal. A defibrillator is used when the heart stops beating due to cardiac arrest.

How is it taken care of if someone suddenly gets sick on the plane?

It is not the same for everyone, it depends on the disease or complications of the patient. For example, travelers may have panic attacks, which are often seen in Nepali workers returning from the Gulf countries and Malaysia. In such a case, besides reassuring the patient, water, oxygen and tranquilizers are also given.

Another passenger may have breathing problems due to asthma. In such a case, nasal oxygen (supplement oxygen) and bronchodilator inhaler can be provided according to the patient's oxygen level measurement with the oximeter.

In another example, appropriate medication is provided to passengers in case of persistent vomiting or dizziness. In case of acute heart attack, brain hemorrhage or clots, the nearest airport should be taken to the hospital. In conclusion, an attempt is made to handle the health condition of the passengers according to the available resources and staff's ability in the aircraft. If it is not possible, it will be taken to the nearest airport as soon as possible.

What to do if a passenger faints on the plane?

There are many reasons for fainting. If the passenger is unconscious due to panic attack or flight phobia (fear of flying), it is sufficient to monitor pulse rate, oxygen saturation and blood pressure as well as reassure the patient.

Another cause of fainting can be due to high or low blood sugar levels. In that case, blood sugar level can be measured with the help of glucometer. If the patient's blood sugar level is high, supplementary medicine can be given to control the sugar level and if the level is too low, he can be given enough glucose food.

Other causes of fainting can be fasting or drinking too much alcohol. Excessive hyperventilation (extremely nervous and rapid breathing) due to the fear of air travel can also lead to fainting.

In case of unconsciousness, it can be controlled in the following order:

1. It should be kept in an open place without overcrowding.

2. Both legs should be lifted.

3. Blood pressure, pulse rate and oxygen level should be monitored. If there is a cardiac (heart) or cerebrovascular accident, the nearest airport should be taken to the hospital as soon as possible.

Dr. Ranjit Baral

Can a pregnant woman travel on a ship?

There are pregnancy policy tables for air travel. From the said table, it is clear how cases of pregnancy are considered eligible or ineligible for flying.

Up to the 28th week of pregnancy and pregnant women who are in normal condition can easily fly without any restrictions. A person who is after the 28th week of pregnancy is required to obtain a medical certificate of 'fit to fly' from an obstetrician and gynecologist and an airline doctor to board a flight.

Likewise, late pregnancy (after the 35th week of pregnancy) and advanced pregnancy ie 'malposition' (a situation where the baby's head is in the wrong direction in the mother's womb) or 'twin' pregnancy are not allowed.

Are emergency patients carried on board or not?

Even in an emergency, it depends on what kind of situation it is. In case of unplanned cases like accidents, helicopters or small planes are used to rescue sick or injured people. Similarly planned case According to the situation, para-medics and nurses and non-medical staff can be deployed in mild cases. In such cases, medicines (especially given by injection) are given by the staff and the patient is monitored from time to time.

Doctors are deployed in extremely serious situations in anticipation of unpleasant events. For example, on long-haul flights, passengers with long-term asthma may have breathing problems, where steroids and bronchodilators must be given by injection.

What should be done if they have to travel by air?

Commercial airlines are not considered suitable for patients with very serious health conditions. In such cases, air ambulances are used, which are very expensive. But it has nurses and doctors as well as all the facilities of a 'mini-hospital'.