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Journal articles on the topic 'Hindus in Nepal'
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Birkenholtz, Jessica Vantine. "Hinduizing Nepal’s Hindus: Making Modern Hinduism in Medieval Nepal." Journal of South Asian Intellectual History 2, no. 2 (2020): 180–200. http://dx.doi.org/10.1163/25425552-12340017.
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Abstract This article examines Nepal’s Svasthānīvratakathā (SVK) text as a lens to explore the shift from the heterogeneity of Newar and Parbatiyā Hindu ideology and identity in premodern Nepal toward a singular, hegemonic form of Hinduism in modern Nepal. The SVK originated in the sixteenth century as a Newar folk legend and is today the most often read and heard Hindu devotional text in Nepal. Beginning in the eighteenth century, the text began to incorporate normative Sanskritic narratives and gradually transformed into an expansive Purāṇa text. These narratives expanded the SVK’s geographical, temporal, and ideological parameters in a manner that articulated, promulgated, and reinforced the emergence of a broader—but simultaneously narrower, Brahmanical—‘Hindu’ identity that became increasingly important in modern Nepal as its rulers cast Nepal as the ‘pure Hindu land.’ The SVK’s Puranicization demonstrates the ways in which the tradition privileged Nepali Hindu-ness over sectarian or ethnic affiliations to create a shared Nepali tradition among Newar and Parbatiyā Hindus and broadcast an emergent Nepali Hindu identity vis-à-vis Indian Hindu identity.
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Rajbhandari, Krishna C. "Epilepsy in Nepal." Canadian Journal of Neurological Sciences / Journal Canadien des Sciences Neurologiques 31, no. 2 (2004): 257–60. http://dx.doi.org/10.1017/s0317167100053919.
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AbstractThis is a review of epilepsy in Nepal. Nepal is a predominantly rural country with a population of 21 million. A community-based survey in Morang district showed that the prevalence of epilepsy was 7.3 per 1,000 population. A cohort of 300 cases in Shree Birendra Military Hospital showed that neurocysticercosis was the most important etiological cause. There are seven neurologists, 10 CT scanners, three MRIs, and four EEG machines in the country. The practice of anticonvulsant use varied according to different geographical locations. The treatment gap may be in excess of 70%. The epidemiology study in Morang district showed that the proportion seeking modern treatment was higher among those with more frequent seizure. None of the patients were able to attribute their illness to brain disease. Various forms of traditional treatment are widely practiced in all casts among Hindus as well as Buddhists.
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Ramachandran, Jayakumar. "Conversion Agenda and Secularism: An Analysis from Christian Missions in India and Nepal." Mission Studies 34, no. 3 (2017): 345–68. http://dx.doi.org/10.1163/15733831-12341523.
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Abstract This article is an attempt to understand how Hindus perceive and respond to the conversions of people in India and Nepal to Christian faith and to find a way in which the evangelicals may fulfill their mission mandate in a pluralistic context in which conflicts and challenges are imbedded. For this purpose, a panoramic presentation of the political realities, classified communities of Hinduism, Islam, and Christianity, and the views and perceptions of Hindus, Muslims, and Christians toward conversions in India and Nepal, is presented in the first part. This section is followed by a theological and biblical analysis with a word study on conversion and discipleship. The last section of this article is a brief presentation of unethical practices involved in conversion events which cause adverse reactions from other religious adherents. The paper concludes with suggestions to Christians as to how they should execute the commission of the Lord of the Bible in the prevailing religious, political, and social contexts of Nepal and India.
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Acharya, S. L., J. Howard, S. B. Panta, S. S. Mahatma, and J. Copeland. "Cannabis, Lord Shiva and Holy Men: Cannabis Use Among Sadhus in Nepal." Journal of Psychiatrists' Association of Nepal 3, no. 2 (2015): 9–14. http://dx.doi.org/10.3126/jpan.v3i2.12379.
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Background: Despite being illegal in Nepal, cannabis grows wild, is cultivated, readily available and often consumed during religious festivals, such as those in honour of the Hindu god Shiva. Holy men (sadhus) also consume cannabis to aid meditation, and many are believed to suggest that as a substance favoured by Lord Shiva, and, as such, should be used. However, there are concerns that all cannabis use in Nepal is not benign, and that there are negative health and social consequences from its use for some consumers. Objectives: This study sought the views of sadhus in Nepal.Method: During the major Shiva festival at Pashupathinath temple complex in Kathmandu, Nepal, 200 sadhus were surveyed. Results: Most used cannabis daily, a quarter believed cannabis and its use to be legal in Nepal, and a further ten percent were unsure, about one third believed cannabis should be used by Hindus, but only fourteen believed Lord Shiva promoted its use. Those less educated and from the Naga sect were more likely to hold such views, and provide cannabis to devotees. Conclusions: Sadhus with evidence-based information about cannabis and its potential harms can play an important role in assisting to reduce harm and facilitate engagement in treatment. J Psychiatric Association of Nepal Vol .3, No.2, 2014, pp:9-14DOI: http://dx.doi.org/10.3126/jpan.v3i2.12379
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SEMINO, O., A. TORRONI, R. SCOZZARI, A. BREGA, and A. S. SANTACHIARA BENERECETTI. "Mitochondrial DNA polymorphisms among Hindus: A comparison with the Tharus of Nepal." Annals of Human Genetics 55, no. 2 (1991): 123–36. http://dx.doi.org/10.1111/j.1469-1809.1991.tb00405.x.
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Kunwar, Ramesh Raj, and Nabin Thapaliya. "A Preliminary Study of Pilgrimage Tourism in Barahachhetra, Nepal." Gaze: Journal of Tourism and Hospitality 12, no. 1 (2021): 126–70. http://dx.doi.org/10.3126/gaze.v12i1.35681.
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Pilgrimage is an age-old phenomenon for people of all religions. Pilgrimage is often been defined as a journey resulting from religious causes, externally to a holy site, and internally for spiritual purposes and internal understanding. For the Hindus, Pilgrimage is associated with Moksha (liberation), one of the four Purusharthas (virtues), the other three being Artha (material value) Dharma (righteousness), and Kama (pleasure). The concept of pilgrimage tourism in the Hindu tradition is a recent one. In Nepal, where tourism has largely remained a seasonal business, pilgrimage tourism can be a perennial source of income especially because Nepal is home to some of the world’s most important sacred Hindu and Buddhist pilgrimage destinations. It is also noteworthy that according to 2011 official census in Nepal, more than 80 percent of the residents follow Hinduism (Central Bureau of Statistics, 2012, p.4) and Nepal shares a free border with India, the country with the largest number of Hindu residents, in absolute terms, in the entire world. Barahachhetra in Nepal is as important as other pilgrimage destinations in Nepal, however, no studies have been carried out so far on the status and potential of pilgrimage tourism in Barahachhetra. The authenticity of the pilgrimage sites, the hospitality culture and the peace experienced by pilgrims together provide a memorable pilgrimage tourism experience for the pilgrimage tourists visiting Barahachhetra. The prospect of pilgrimage tourism in Barahachhetra is immense and has a direct bearing on the preservation of the religious and cultural heritages as well as the economic condition of the residents therein. A coordinated approach initiated at the highest level of governance is required to study, promote and sustain pilgrimage tourism in Barahachhetra. In this study both pilgrimage tourism and religious tourism interchangeably used. Though spiritual tourism has become recently evolved, the authors did not visit on it although efforts have been made to highlight its significant in the introduction.
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Ghimire, Tara Nath. "Issue of Federal System in Nepal." Tribhuvan University Journal 33, no. 1 (2019): 155–66. http://dx.doi.org/10.3126/tuj.v33i1.28690.
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Federal process of Nepal has been guided by some major factors such as elimination of discrimination, equal regional development and political participation. Federalism has been a crucial issue of modern Nepal. The issue of federalism has not been guided by remote past as a vital demand because Nepal has adopted a long history of unitary system. But some regional and marginalized groups have been demanding it since 1950, who were struggling against discriminations. Federalism was not documented even in an initiate part of Interim Constitution 2006. It was also not agenda of Maoist Party which they had put in forty points demand letter. It wasn't materialized till peoples’ movement second. It is supposed that federalism can bring miraculous modification as to solve problems of inequity and marginalization than in the unitary system. Some political parties have documented in their manifesto that federal system is only the alternation for prosperity in Nepal. But it might be incorrect supposition. Long route of unitary system of Nepal was led by few elites, who were specially professed Hindus. Monarchy was also surrounded by prevailing castes. Due to these various reasons conflict began in Nepal which has developed as transitional movement of chronic infection. The issue of federal system is emerged by those who are struggling against discriminations and they want to abolish all kind of social discriminations, problems of regional, religion, gender, cast, and poverty. Aspirations of ownership of all segments and development of nation have guided to make federal state in Nepal.
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Khan, Gulam Muhammad, RK Thappa, DS Adhikari, et al. "Cancer Prevalence Trend in Central Region of Nepal." Journal of Chitwan Medical College 3, no. 1 (2013): 22–25. http://dx.doi.org/10.3126/jcmc.v3i1.8461.
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Cancer is a multi-cellular disease that causes excessive proliferation of cells. In this study, our objective was to determine the epidemiological distribution patterns for different types of cancer. A retrospective cross-sectional descriptive study was conducted. A modified data collection form was used to collect the information regarding religion, ethnicity, sex and district. A total of 240 cancer patients were included in the study. Majority (83.33%) of cancer patients were Hindus and among them Newars were the most affected ones with 30.42% prevalence. The gender wise distribution presents that females were highly affected by cancer than males. Within male patients, respiratory and digestive cancers were highly prevalent with 50.53% and 30.53% respectively. When respiratory cancer cases were further studied, lung cancer constituted the most cases with 60.42% cases. In case of female patients, reproductive and respiratory cancers were most prevalent with 62.07% and 14.48% cases respectively. Among reproductive cancers, breast cancer was highly prevalent with 45.56% cases and the susceptible age group for this was 40-50 yrs. The district wise distribution presented that mostly patients were from Kathmandu, Lalitpur, Bhaktapur and Sindhupalchowk districts. Findings from current study revealed that cancer cases in both males and females were common but females were highly prone to reproductive cancer whereas males were prone to respiratory cancer. Continual future research on cancer trends is warranted to study the actual cancer scenario. Journal of Chitwan Medical College 2013; 3(1): 22-25 DOI: http://dx.doi.org/10.3126/jcmc.v3i1.8461
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Kour, Jagjit, Puspa Lal Homagai, Megh Raj Pokhrel, and Kedar Nath Ghimire. "Adsorptive Separation of Metal Ions with Surface Modified Desmostachya bipinnata." Nepal Journal of Science and Technology 13, no. 1 (2013): 101–6. http://dx.doi.org/10.3126/njst.v13i1.7448.
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The biomass of Desmostachy bipannata (Kush, a religious plant of Hindus) was modified for the better adsorption of metal ions from aqueous solution. The FTIR and SEM images were used for the characterization of biomass. The adsorptive separation of metal ions from aqueous solution was studied with equilibrium isotherm and kinetic model. Langmuir adsorption isotherm and pseudo second order kinetic model showed better explanation for the adsorption process. The experimental results suggest that biomass from Kush can be used as an effective biosorbent for the removal of metal ions from aqueous solution. Nepal Journal of Science and Technology Vol. 13, No. 1 (2012) 101-106 DOI: http://dx.doi.org/10.3126/njst.v13i1.7448
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Sathian, Brijesh, MG Ramesh Babu, Edwin R. Van Teijlingen, et al. "Ethnic Variations in Perception of Human Papillomavirus and its Vaccination among Young Women in Nepal." Nepal Journal of Epidemiology 7, no. 1 (2017): 647–58. http://dx.doi.org/10.3126/nje.v7i1.17757.
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Background: The Human Papillomavirus (HPV) is strongly associated with cervical and other cancers. In women, cervical cancer is the third most common cancer. HPV infection can be largely prevented through vaccination of (adolescent) girls. At the same time, Nepal is a low-income country experiencing a cultural change in attitudes towards sex and sexual behaviour. However, in the adolescent population knowledge about HPV, factors associated with an increased risk of HPV and the existence of the vaccination is often low.Materials and Methods: This was a cross-sectional study with female students enrolled in health and non-health science courses in Pokhara, Nepal. The questionnaire included demographic details, knowledge and attitude questions related to HPV, associated risk behaviour and its vaccination. Descriptive statistics, including Chi-Square test, were used to identify statistically significant relationships. Ethical approval was granted by the relevant authority in Nepal.Results: Hindu religion (75.0 %; 95% CI: 70.9, 78.6) and Newari caste (75.5%; CI: 61.1, 86.7) were more aware about HPV, HPV vaccination. Hindus religion (55.6%; 95% CI: 51.2, 60.0) and Dalit caste (61.6%, 95% CI: 53.3, 69.4) more willing to be vaccinated than other religions and other castes, respectively. Not unsurprisingly, students on health-related courses had a greater awareness of HPV, HPV vaccination and were more willing to be vaccinated than students on other courses. Similar patterns of association arose for knowledge related to those sexually active at an early age; HPV risk and multiple sex partners; and fact that condoms cannot fully prevent the transmission of HPV.Conclusion: Knowledge about the link between HPV and (a) early sexual initiation, (b) having multiple sexual partners, and (c) the limited protection of condoms and other birth control measures was poor in our study compared to similar research conducted in other parts of the world. One key implication is the need for education campaigns in Nepal to educate young women and their parents about HPV, its risk factors and the benefits of vaccination.
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Jamil, Ishtiaq, and Hasan Muhammad Baniamin. "Representative and responsive bureaucracy in Nepal: a mismatch or a realistic assumption?" Public Administration and Policy 23, no. 2 (2020): 141–56. http://dx.doi.org/10.1108/pap-03-2020-0016.
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PurposeThe purpose of this paper is to investigate, firstly, to what extent has Nepal’s bureaucracy become representative in terms of reflecting the country’s demographic composition, and secondly, has the bureaucracy become more responsive to citizens since the implementation of a quota policy in 2007.Design/methodology/approachThis paper relies on factual and perceptual data in analysis. In order to analyze and interpret representative bureaucracy, this paper adopts factual data derived from the secondary sources, especially data generated by the Government of Nepal. Second, the perceptual set of data was collected through two rounds (2008, 2014) of a country-representative survey in Nepal.FindingsThe findings suggest that in terms of representativeness, the bureaucracy is still dominated by high-caste Hindus, while other ethnic communities, except the Newars, are utterly under-represented. Surprisingly, Dalits are represented in higher posts as per their percentage in the population, but they are still underrepresented in the civil service in general. Women’s representation has also increased through participation in the civil service, but they still mostly hold junior or non-gazetted posts. Citizens’ evaluations regarding responsiveness and processes of service provision are also mixed.Originality/valueThis paper is a unique attempt to understand the aspects of representativeness and responsiveness in relation to Nepalese Civil Service.
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Vijayakumar, Lakshmi, and Sujit John. "Is Hinduism ambivalent about suicide?" International Journal of Social Psychiatry 64, no. 5 (2018): 443–49. http://dx.doi.org/10.1177/0020764018777523.
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Background: Hinduism is one of the oldest religions in the world and has over 1.1 billion adherents comprising about 16% of the global population living mainly in India and Nepal. The stand of Hinduism on suicide has been ambiguous through the ages, on one hand, condemning general suicides, while condoning religious suicides on the other. This ambiguity is reflected in contemporary India and among the Indian diaspora. Aims: To examine the stand of Hinduism as a religion in the context of suicide. Method: A selected review of literature covering the major Hindu religious texts, cultural practices and suicide. Results: People who follow Hinduism have a suicide rate of about 21 per 100,000 population compared to the global average of 11.4. Hindu countries have higher rates of suicide compared to Islamic and Christian countries, but these rates are lower when compared to Atheist and Buddhist countries. This is reflected in the Indian diaspora as well with reports from Fiji, the Caribbean, Malaysia and the United Kingdom, indicating that suicide was disproportionately high among those of Indian origin. However, a strong faith in Hinduism acts as protective factor. The Hindu belief in karma fosters a sense of acceptance of the vicissitudes of life with equanimity, and the belief in the cycle of births and deaths renders suicide meaningless, as one’s soul continues after death. Their religious beliefs makes the Hindus tolerate and accept hardships and calamities stoically. Conclusion: In certain situations, the Hindu religion acts as a protective factor, whereas at other times, it may increase the risk of suicide. It is important to understand these different nuances in the Hindu religion in formulating a culturally appropriate suicide prevention strategy.
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Jalil, Abdul. "UPACARA HARI RAYA NYEPI SEBAGAI UPAYA PEREKAT KEBERAGAMAN; STUDI PADA PURA PENATARAN AGUNG JAGADHITA KENDARI, SULAWESI TENGARA." Harmoni 18, no. 1 (2019): 490–503. http://dx.doi.org/10.32488/harmoni.v18i1.267.
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Tulisan ini hendak melihat kembali pelaksanan upacara Nyepi bagi masyarakat Hindu yang notabene hidup di Kota Kendari, sebuah kota yang bukan Bali, bukan India dan bukan pula Nepal, dua negara dan satu propinsi ini merupakan basis pemeluk agama Hindu. Artinya tentu banyak hal yang secara rinci tidak sama persis dengan pelaksanaan nyepi di Bali, India, dan Nepal. Desain atau kemasan upacara, tata cara, dan tempat ibadahnya berbeda, namun Tuhan yang dipuja adalah sama. Pelaksanaan upacara nyepi secara substansi dapat dikatakan sama karena pada hakikatnya lakon catur brata: amati geni, amati karya, amati lelungan, dan amati lelanguan. Penelitian ini fokus pada kegiatan Nyepi di Pura Penataran Agung Jagadhita Kendari, selain sebagai satu satunya Pura terbesar di Sulawesi Tenggara, juga terletak di tengah-tengah kota Kendari. Kegiatan Nyepi bagi umat Hindu di Kota Kendari, yang tergabung dalam peguyuban Banjar Sindhu Merta kota Kendari untuk tahun saka 1940 atau tahun 2018 dengan pelaksanaan melasti (upacara penyucian) dilakukan di Pura, karena berdasarkan program kegiatan dilaksanakan dua tahun sekali dan genap tahun depan dilaksankan di laut. Proses mensucikan atau membersihkan melalui kegiatan melasti di laut ataupun hanya dilakukan di Pura melalui ngebejian memiliki makna yang sama yakni untuk membersihkan bhuana agung (alam semesta) dan bhuanaalit (manusia) sebagai persiapan untuk menyambut datangnya tahun baru saka/nyepi. Pelaksanaan hari raya Nyepi adalah sebuah lelakon bagi umat Hindu (Hinduisme) dengan bentuk melakukan puasa dari jam 06.00 sampai jam 06.00 hari berikutnya dengan tetap mengindahkan hal-hal yang tidak boleh dikerjakan atau puasa pada 4 (empat) hal: amati geni, amati karya, amati lelungan, dan amati lelanguan.
 Kata Kunci: Upacara, Pura, Hari Raya Nyepi,Keberagaman.
 
 RICH UPNAMIC HOSTAYS AS A DIVERSE SEEKING EQUIPMENT
 (Study At Pura Penataran Agung Jagadhita Kendari Southeast Sulawesi)
 This paper is about to see the implementation of the Nyepi ceremony for the Hindu community who live in Kendari City, a city that is not Bali, neither India nor Nepal, these two countries and one province are the basis of Hindu religion. This means that many things are not exactly in the same detail as the implementation of Nyepi in Bali, India, and Nepal. The design or packaging of ceremonies, ordinances, and places of worship are different, but the worshiped God is the same. The implementation of the nyepi ceremony can be substantially the same because in essence the chess brata: observe geni, observe the work, observe the war, and observe the auction. This research focuses on Nyepi activities at Pura Penataran Agung Jagadhita Kendari, in addition to being the single largest Pura in Southeast Sulawesi, also located in the middle of Kendari city. Nyepi activity for Hindus in Kendari City, which is incorporated in Peguyuban Banjar Sindhu Merta Kendari city for the year 1940 or saga year 2018 with the implementation of melasti (purification ceremony) conducted at Pura, because based on the activity program is held every two years and even next year is done in sea. The process of purifying or cleansing through melasti activities at sea or only done in temples through ngebejian has the same meaning that is to clean the great bhuana (universe) and bhuanaalit (human) as preparation to welcome the coming new year saka / nyepi. The day of Nyepi is a Hindu (Hinduism) act with the form of fasting from 06.00 to 06.00 on the following day, keeping in mind the things that should not be done or fasting in 4 (four) things: observe geni, observe the work, observe the siege, and observe the auction.
 Keywords: Ceremony, Pura, Hari Raya Nyepi, Diversity.
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Singh, PM, S. Karmacharya, S. Khadka, Sc Gautam, and N. Joshi. "Alcohol Induced Psychotic Disorder: Prevalence and Risk Factors." Journal of Psychiatrists' Association of Nepal 9, no. 1 (2020): 41–46. http://dx.doi.org/10.3126/jpan.v9i1.31335.
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Introduction: Alcohol is a potent drug that can produce serious psychiatric symptoms including psychosis. It is believed that approximately 3% of alcoholic persons experience auditory hallucinations or paranoid delusions in the context of heavy drinking or withdrawal. Across Nepal, alcohol use varies widely and alcohol dependence is an increasing problem. So this study aims to provide information regarding prevalence and risk factors of Alcohol Induced Psychotic Disorder in context of Nepal.
 Material And Method: A hosiptal-based cross- sectional study was carried out among 37 patients admitted in psychiatric inpatient ward at Nepal Medical College Teaching Hospital, Kathmandu with the diagnosis of AIPD from the period of Magh 2075 to Poush 2076. Semi-structured proforma developed by department of Psychiatry was used to collect socio- demographic data. The consent was taken from the patients and caregivers and strict inclusion and exclusion criteria were applied. Diagnosis was based on ICD-10 DCR criteria and the collected data was analyzed with SPSS.
 Results: There were total 37 patients (29 males and 8 females) admitted with the diagnosis of AIPD and the prevalence of AIPD in our study was 6.19%. Among them majority of the patients (35.1%) were of age group (41-50) years and more than half were from rural areas (64.9%). Nearly half of the patients were educated upto primary level (45.9%) and (35.1%) were farmer by occupation. Also Hindus (56.8%) were found to be more associated with AIPD than Buddhist or Christian.
 Conclusion: The findings of this study concluded that alcohol is a substantial problem in Nepal. The efforts should be used to increase public awareness about the problems associated with alcohol.
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Das, Basudevlal. "The Bajanama Inscription of Jagatasena." Academic Voices: A Multidisciplinary Journal 2 (June 30, 2013): 1–4. http://dx.doi.org/10.3126/av.v2i1.8276.
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The Sena dynasty was established in Nepal after its downfall in Bengal. The Senas were orthodox Hindus. The kingdom of Makawanpur was ruled by the kings of Sena dynasty. Janakpur was situated within its territory. The condition of Janaki Temple Monastery of Janakpur became pitiable and the monk called the king for the betterment of the monastery. But the state was unable to do, so the Bajanama, a kind of desistance paper, was given in 1733 AD. This paper is written to thirough lights on the matters of economic condition of the state, the official language which is a mixed form of Hindi, Bhojpuri and Urdu words and the writing of script Nagari. Academic Voices, Vol. 2, No. 1, 2012, Pages 1-4 DOI: http://dx.doi.org/10.3126/av.v2i1.8276
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Darnal, Prakash. "Significant Heritages of Upper Mustang and Issue of Conservation." Dhaulagiri Journal of Sociology and Anthropology 11 (December 31, 2017): 1–23. http://dx.doi.org/10.3126/dsaj.v11i0.18820.
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Upper Mustang has been an important centre of Tibetan Buddhism for many centuries. The walled city of Lomanthang with three monasteries Jyampa, Thubchen and Chodye, Chortens and mani wall, the monasteries of Namgyal, Loghekar, Charang, Ghami and Ghiling, the palaces of Lomanthang and Charang, the Chungsi, Gonga Gang and Luri caves, the 305-metre long Mani wall and Khorok chortens in Ghami, and the group of chörtens in Tangya are the outstanding tangible monuments of Upper Mustang, which are collectively significant because of their paintings, sculptures, manuscripts and other artefacts, and also because of their intangible heritage. Upper Lo Mustang is famous for its hundreds of caves. It’s famous river Kaligandaki, is the only river in Nepal where śāligrāmas, stones containing ammonites, are found. These black stones are very sacred to both Buddhists and Hindus. Upper Mustang is the most promising area in Nepal for archaeological work. It is rich in both indigenous biodiversity and cultural heritage. The main purpose of this article is to light on how important is the Mustang in aspect of archaeological and heritages, it also focus on how new built road would impact its heritages.Dhaulagiri Journal of Sociology and Anthropology Vol.11, 2017; 1-23
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Sapkota, Nidesh, Dhana Ratna Shakya, Baikuntha Raj Adhikari, Arun Kumar Pandey, and Pramod Mohan Shyangwa. "Magico-religious Beliefs in Schizophrenia: A study from Eastern part of Nepal." Journal of College of Medical Sciences-Nepal 12, no. 4 (2017): 150–59. http://dx.doi.org/10.3126/jcmsn.v12i4.15046.
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Background & Objectives: Schizophrenia is one of the commonest psychiatric disorders which require immediate interventions. Magico-Religious beliefs may affect the expression of psychopathology as beliefs are entrenched into human psyche. Local and community beliefs in such phenomena appeared to be a factor in influencing the decision to seek magico-religious treatment. This study aimed (1) to determine attitude of patients and relatives with respect to magico-religious beliefs and its influence on psychopathology, and (2) to examine the relationship between psychopathology and major sociodemographic variables.Materials & Methods: All 50 consecutive cases of schizophrenia attending psychiatric services during study period were thoroughly evaluated. All the cases were diagnosed as per ICD 10 DCR criteria. The supernatural attitude questionnaire was applied.Results: Fifty cases were studied. Among them, 48% belonged to the age-group of 25 to 34 years, the majority of them were male (62%), 82% were Hindus, and 64% married. Majority of the patients had undergone magico-religious treatment (n = 35). Among the sample, 68% consulted faith healer and 42% performed religious treatment during the illness period; 60% acknowledged personal belief in sorcery, 58% in ghosts, and 52% in spirit intrusion. Among them, 20% believed there was a link between sorcery and mental illness, and 20% believe spirit could cause mental illness. Among the samples, 38% found the link between sorcery and abnormal behaviour, 38% with evil spirit, and 22% due to planetary influences. Statistically significant association was noted in the belief that rituals can improve patient behaviour and local belief in supernatural influences.Conclusion: There is a common belief in the relationship between supernatural influences and mental illness among the relatives of the patients. Such beliefs and magicoreligious treatment do occur during the course of the illness.
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Banerjee, Indrajit, Archana Saha, Indraneel Banerjee, et al. "Psychiatric illnesses among Dalit Nepalese population." Nepal Journal of Epidemiology 4, no. 3 (2014): 370–77. http://dx.doi.org/10.3126/nje.v4i3.10667.
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Background Nepalese population includes a wide variety of ethnic groups namely, the Brahmin, Chettri, Dalit, Gurung, Newar, Puns, Magar Dalits population in Nepal are a traditionally victimised, underprivileged community who have been obliged to lag at the base of the public constitution in Nepal. Dalits Nepalese has poor income, education and other human development indicators. They are often landless and much poorer than the dominant caste population like the Brahmins, chetris, newars. The main objective of the study was to find out the commonest psychiatric disorder found in the poor Dalit Nepalese population in western development region of Nepal for which hospitalization is required. Method The study was a cross sectional study carried out between 1st October- 31st March 2010 at Psychiatric ward in Manipal Teaching hospital. The diagnosis of the disease was based on ICD-10 (Tenth revision) Classification of mental and behavioral disorders, Diagnostic Criteria for Research.. Results Among all the psychiatric diseases Schizophrenia, Schizotypal and Delusion Disorders 30.6% was the commonest disease seen in the Dalit Population followed by Mental and behavioral disorder due to Psychoactive Substance abuse 20.8%. Psychiatric diseases were more common in male patients 52.8%. 87.5% of the cases were <40 yrs of age, 72.2% of the patients were Hindus by religion followed by Christian 27.8%. 87.5% of the patients were unemployed and 84.7% of the patients were having monthly income <10000/month. 45.8% of the patients were students followed by housewife 34.7%. Mental and behavioural disorder due to Psychoactive Substance abuse F10-19 was found more prevalent in males [OR 8.320,95%(CI(1.717, 40.311)] as compared to female patients among the Dalit patients Conclusion Among the low socio-economic class Dalits Schizophrenia was the commonest psychiatric disorder followed by Mental and behavioral disorder due to Psychoactive Substance abuse. Psychiatric illnesses are mediated by poverty, unemployment and dearth of family income which leads to psychiatric illness among dalit Nepalese population. Interventions should target these factors to minimise the load of various psychiatric illness among poor Dalit Nepalese population. DOI: http://dx.doi.org/10.3126/nje.v4i3.10667 Nepal Journal of Epidemiology 2014; 4(3): 370-377
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Khanal, V., C. Joshi, D. Neupane, and R. Karkee. "Practices and Perceptions on Contraception Acceptance among Clients Availing Safe Abortion Services in Nepal." Kathmandu University Medical Journal 9, no. 3 (2012): 179–84. http://dx.doi.org/10.3126/kumj.v9i3.6301.
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Background The Government of Nepal has implemented safe abortion policy since 2002. There are 245 approved sites providing safe abortion services to women across the country. Family planning counselling is one of the components of the safe abortion policy, which is important to reduce unwanted pregnancy, maternal morbidity and mortality due to the consequences of unsafe abortion and the service burden. Objectives This study explains the perceptions, practices and factors affecting the use of family planning among abortion clients attending safe abortion services in Nepal. Methods A cross sectional study was carried out on September, 2008 enrolling 58 women who were waiting in the dressing room for safe abortion services in Paropkar Maternity Hospital, Nepal. All women attending hospital clinic for receiving safe abortion services were approached for interview till the targeted number was fulfilled. A convenience sampling was applied to reach the sample size. Results Of the 58 respondents, majority of the respondents were Hindus (83%), residing in Kathmandu district (76%); of the age group 20-29 years (69%); and 98% were married. One fifth (20.68 %) of the respondents had previous history of spontaneous or induced abortion. The main reason for abortion did not want any more babies/complete family (45%). The knowledge of modern contraception was high (98.27%).The knowledge of emergency contraception was low (25.9%). Side effects was the main reason (48%, n=31) for discontinuation of contraceptives. Intention to use some modern family planning methods after the abortion was expressed by 83% clients. The major enabling factor for continued contraceptive use was the absence of side effects. The family planning counselling was acceptable for 91% clients. ConclusionKnowledge, acceptance of counselling service and intention to use family planning measure was high in the study participants. There is need to provide skills on adapting with the adverse effect of family planning measure through continuous education and reinforcement.DOI: http://dx.doi.org/10.3126/kumj.v9i3.6301 Kathmandu Univ Med J 2011;9(3):179-84
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Thapa, Abhijeet. "Analyzing Tourism Behaviours and Tourism Autonomy in the Global Market: Cases of Nepal's Pashupatinath Temple and Korean DMZ." Nepalese Culture 14 (March 9, 2021): 38–50. http://dx.doi.org/10.3126/nc.v14i0.35424.
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Tourist guides and travel agents in Nepal had been selling Hindu funeral rite as tourism package to the tourists in the Pashupatinath premises until the Covid pandemic hit the global market paralyzing tourism to a woeful state. However, soon after the dangers are curbed this will continue on a surging pace hopefully. Non- Hindus do not get to enter the temple but westerners and tourists throng here to see the extraordinary funeral rite which surely can be put as popular product that has outgrown its small-dome in this World heritage site. Unlike the ritual niche package of the Nepalese, in another part of the world, South Koreans have been selling "border-sights" in a strip of land between North Korea and South Korea. The notorious infiltration tunnels there in are so said to have been clandestinely built by North Korea to sneak its army into Seoul and capture South Korea by surprise which were found out after the secret was spilled by a North Korean involved in the project. Until now, 4 such tunnels have been found but it is believed that there are numerous. As of now, there are no clear clarifications and political confessions from North Korea about these. This paper unfurls through writer's own experiences in different roles (as a tourist guide and as a tourist) at these two entirely different sites to dig upon how tourism products are sold, consumed and popularized in the tourism sectors. The findings also reveal how states as hosts have begun inducing captivating packages in unusual destinations that turn tourists into consumers. But there are unanswered question of ethics and tourism strategies.
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Dhungana, S., M. Chapagai, P. Tulachan, and S. P. Ojha. "Patterns of Psychiatric Illness over 3 years: A single Centre Inpatient Study From Nepal." Journal of Psychiatrists' Association of Nepal 3, no. 2 (2015): 15–19. http://dx.doi.org/10.3126/jpan.v3i2.12382.
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Introduction: Inpatient psychiatric patients are a major group of our treatment domain and they are different from outpatients in certain characteristics. In this study, we assessed the patterns of psychiatric illnesses along with socio-demographic variables in patients admitted in a psychiatry ward of a tertiary hospital over three consecutive years.Methods: This is a retrospective review of all patients admitted in psychiatry ward Tribhuvan University Teaching Hospital over a three year period between 2067 Baisakh to 2069 Chaitra (2010 April to 2013 April) by reviewing in-patient admission charts from medical records section of the hospital. Descriptive analysis was done by using SPSS version 19; Chicago, IL, with p value of <0.05 being considered statistically significant. Results: There were a total of 881 patients admitted in the psychiatry ward during the study period (281 patients in 2067, 303 in 2068 and 297 in 2069). Patients in the age group of 20-30 years comprised the majority (n=295; 33.5%) of the total population followed by age group 10-20 years (n=239; 27.1%). Males constituted 50.3% of the total patients. Most of the patients belonged to the central developmental region (n=580; 65.8%). Brahmins comprised the majority (n=374; 42.5%) and 98.8% of the patients were Hindus. The most common diagnosis was schizophrenia and related disorders (25.5%) followed by acute and transient psychotic disorders, ATPD (14.4%). Majority of the patients (n=422; 47.9%) had hospital stay duration of 7-14 days. About 98% of patients were discharged with no cases of mortality over three years studied. Overall trend in those three years was similar except for ethnicity, diagnosis, and duration of stay (p≤0.001).Conclusion: We conclude that schizophrenia and related disorders were the most common diagnosis and 20- 30 years age group was the most commonly afflicted age- group among psychiatry inpatients. This adds insight to our understanding of predominant psychiatric illness in inpatients and how they differ from outpatients aiding in scaling of services in inpatients.J Psychiatric Association of Nepal Vol .3, No.2, 2014, pp:15-19DOI: http://dx.doi.org/10.3126/jpan.v3i2.12382
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Dhungana, Saraswati, Saroj Prasad Ojha, Manisha Chapagain, and Pratikchya Tulachan. "Socio-Demographic Correlates in Patients with First Episode Depression in a Tertiary Hospital." Journal of Nepal Medical Association 52, no. 193 (2014): 677–81. http://dx.doi.org/10.31729/jnma.2590.
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Introduction: Depression is the most chronic mental illness that afflicts mankind.It is widely believed to be the disease affecting mainly female gender, economically disadvantaged group with low level of education and those residing in the urban setup.There are only few studies looking into the socio-demographic correlates of depression in the context of Nepal. Methods: We looked at 70 patients with new-onset depression who met the criteria for diagnosis of depression as per ICD-10 DCR. A self- designed semi- structured proforma was developed to obtain the socio-demographic variables and was filled in the OPD and the data were analyzed.Results: Mean age of the patients was 30.30±9.75 years and 70% of the patients were females. There were almost equal number of patients residing in and out of Kathmandu valley. Most of the patients had attained secondary level of education and were married, housewives and belonged to nuclear family. Majority were Hindus, Brahmins, and from middle class family.Conclusions: We found that patients with first episode depression were relatively young with female predominance most attaining at least secondary level of education; and most belonging to middle class nuclear families.Keywords: depression; ICD- 10 DCR; socio-demographic correlates.
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Suchitra, M. R., and S. Parthasarathy. "Antioxidant Activity of Water Soaked in Saligrama Stone – A Preliminary Report." Journal of Natural Remedies 21, no. 1 (2021): 33. http://dx.doi.org/10.18311/jnr/2021/24937.
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<em>Saligrama</em> otherwise called <em>Shaligram</em> or <em>Salagrama</em> is a fossilized shell stone usually recovered from the banks of the Gandaki river in Nepal. It is supposed to be a sacred symbol of Hindus. Soaking the stone in water for twenty to thirty minutes and partaking the water was considered to give good health. Hence, we mobilized two stones which were authorized as original by experts. The first one was worshipped for more than 5 years and the other one for two years. The water soaked was around 25 ml which was analysed for antioxidant activity by DPPH assay with plain water without soakage as control. The antioxidant property was significantly found in both the stones with more activity in the stone worshipped for more than 5 years. We did not standardize the volume and the duration of soakage to exact values while it was approximated to around 20 – 30 minutes. We suggest more refined studies with estimation of rare elements needs to be performed to establish the beneficial effects of this sacred <em>saligrama</em> stone.
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Bhattarai, P., V. D. Sharma, M. Chapagai, and P. Tulachan. "Prevalence of psychiatric morbidity among prisoners attending OPD of Central Jail Hospital, Kathmandu." Journal of Psychiatrists' Association of Nepal 7, no. 1 (2018): 24–31. http://dx.doi.org/10.3126/jpan.v7i1.22934.
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Introduction: Prisoners are one of the most vulnerable groups for having high prevalence of mental illness. There is a dearth of major studies conducted amongst prisoners in Nepal. The basic objective of this study is to study prevalence and nature of psychiatric morbidity in prisoners attending general OPD of Central jail Hospital, Kathmandu.
 Material and Method: This was a descriptive, cross-sectional study carried out in prisoners attending OPD of central jail for a period of six months. Initial screening was done with self- reporting questionnaire (SRQ) and those having distress on SRQ were interviewed and diagnosis was made based on ICD-10 DCR and data analysis was done using SPSS version 16.
 Results: A total of 121 prisoners out of 300 prisoners attending OPD of central jail hospital during a period of six months had been diagnosed to suffer from psychiatric morbidity. Majority of cases were within age group 26-30 years (20.7%) with male preponderance (76.9%), married (69.4%), educated up to higher secondary level (38%), doing occupation as labor work (24%), Hindus (62.8%) with janajatis (32.2%), having low socioeconomic status (51.2%), belonging to joint family (50.4%) and were from rural areas (45.4%). Murder was the most common offence committed (33.9%) followed by drug trafficking (28.1%). Most common primary diagnosis belong to Neurotic, stress related and somatoform disorder (57%) followed by mood disorder (32.2%). Most common psychiatric morbidity among prisoners was generalized anxiety disorder (36.4%) followed by Moderate depressive episode (23.1%) and somatoform disorder (9.1%). The overall prevalence of psychiatric morbidity in prisoners attending OPD of central jail hospital was found to be 40.33%.
 Conclusion: A substantial burden of psychiatric morbidity exists in prison population of Nepal. Prompt recognition and treatment of mental illness in prison lead to decrease in functional disability and better quality of life.
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Gautam Joshi, Rinku, P. Koirala, DR Shakya, and PM Shyangwa. "Clinico-demographic profile among female with alcohol related problems in the eastern part of Nepal." Health Renaissance 13, no. 2 (2017): 30–42. http://dx.doi.org/10.3126/hren.v13i2.17551.
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Background: Alcohol can affect anyone. It is not prejudicial towards any race, colour, sex, religion or economic level. It affects individual’s life, personal relationship, health and occupational functioning.1 Alcohol is estimated to cause a net harm of 3.7% of all deaths and 4.4% of the global burden of disease.3 This study will provide baseline data and pave way for further studies and broaden the implication for the management and control of alcohol related problems in female.Objective: To provide baseline data about the clinico-demographic profile of the female with alcohol related problems.Method: A semi- structured proforma was designed to collect the data. A total of 51 female patients participated in the study after giving their written informed consent. Result: The maximum number of patients were in the age group of 41-50 (37.2%); followed by the age group 31-40 (31.3%). The mean age was 42.63 ± 11.11 years. The predominant caste was Rai 33.3% followed by Limbu 19.6%. All the cases were Hindus by religion. Most of the cases were married (82.3%) housewives, (56.8%) with nuclear family (68.6%) and illiterate (58.8%). The age of first alcohol intake was 17.45±9.45 years, total duration of use 24.86±14.7. Family custom (56.88%) was the most common reason for the first use of alcohol. Local distilled alcohol was preferred (58.8%) and 72.5% used to drink alone. The most common presenting complaint was auditory hallucination (12.36%).Conclusion: The most affected age group was at the peak of their economic and reproductive abilities. Most of the patients were illiterate and jobless. A comprehensive educational awareness program about alcohol use and its effects on the female as a whole, with special attention to pregnancy and lactation is to be undertaken at the community level, with maximum female participation. It is important to recognize and realize that women have unique aspects to their alcohol problems and to understand the complex interplay of roles they have to play in the form of daughter, mother, wife, in-law and manager of the household activities including taking care of children as well as elderly at home and plan accordingly.Health Renaissance 2015;13(2): 30-42
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Banerjee, Indrajit, Bedanta Roy, Indraneel Banerjee, Brijesh Sathian, Monami Mondal, and Archana Saha. "Depression and its Cure: A Drug Utilization Study from a Tertiary Care Centre of Western Nepal." Nepal Journal of Epidemiology 1, no. 5 (2011): 144–52. http://dx.doi.org/10.3126/nje.v1i5.6152.
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Background: According to WHO, it is estimated that major depression would be the second most leading cause of disability in the world by 2020. Drug utilization study is defined as study of the marketing, distribution, prescription and use of drugs in a society highlighting on the resulting medical, social and economic consequences. The main objective of this study was to find the utilization pattern of antidepressants prescribed in a tertiary care centre with major depression in hospitalized patients of Western Nepal.Methods: A hospital based observational study was done between 1st October 2009 and 31st March 2010 at Psychiatry Ward of Manipal Teaching Hospital, Nepal. Both qualitative and quantitative data was collected from bed side. The outcome variables were essential drug, generic and trade, treatment, groups of antidepressants and antidepressants used. The explanatory variables were age, gender, monthly income, employment of the patient. Z test and logistic regression was used for the analysis. P-value < 0.05 was considered to be statistically significant. This is the first study done to understand the utilization pattern of antidepressant drugs in hospitalized patients in Nepal.Results: Among the 240 psychiatric patients studied, 38 (15.8%) cases were suffering from major depression. Male and female patients were 44.7% and 55.3% respectively, 95% CI [28.9, 60.5 and 39.5, 71.1]. Depression was more common in housewives (42.1%) followed by teachers 18.4% and students 10.5%. Fluoxetine was the commonest antidepressants to be prescribed 42.1% followed by Amitriptyline 26.3%, Trazodone 21.1% etc. Psychiatrists has a tendency of prescribing essential drugs if monthly income <10000, 1.063 times as compared to monthly income >10000, 2.63 times more in Hindus and 1.197 times more in Brahmins than any other ethnic groups. 9.179 times more tendency of prescribing antidepressants by trade names in case of unemployed patients as compared to employed patients in Nepal.Conclusion: According to the utilization pattern of antidepressants it was found that among the Selective serotonin reuptake inhibitors Fluoxetine was used relatively higher than conventional drugs like Tricyclic antidepressants, recommend that there is a trend of using Typical antidepressants drugs for depression rather than Newer antidepressants.DOI: http://dx.doi.org/10.3126/nje.v1i5.6152 Nepal Journal of Epidemiology 2011;1 (5):144-52
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Dangal, Philip, and Abimael Lozano. "Understanding the worldview of hinduism for evangelism purposes." Unaciencia Revista de Estudios e Investigaciones 11, no. 21 (2018): 54–62. http://dx.doi.org/10.35997/runacv11n21a9.
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Introduction.- In the year of 1894, the Adventist message was first introduced in Hindu country India. Since, then thousands of missionaries have been sent to Asian countries like India, Nepal, Maldives, and Bangladesh but very few results have been accomplished. Many missionaries and Missionary Institutions have come to the realization that the work is very challenging to this specific group of people. In order to reach them and to know how they think and perceive things it is vital to understand their worldview. Objective.- Having mentioned the above problem, this research tends to contribute in unders- tanding the worldview of Hinduism. Only if we understand their worldview, we will be able to relate with them, and will be able to explain things in a way that both parties understands with less possibilities of being misunderstood. Methodology.- In order to make it happen, this research followed thematic methodology, first planted the problematic issues, explained the antecedents, and found solutions of the problem. Results.- Found some elements that could serve as a bridge for religious dialogues with Hin- dus. When the oriental world is crying for medical assistant, medical missionary work would serve as a medium to touch their hearts, other elements that has to deal with salvation, grace, and the identity of the savior of the world is revealed using their own sacred scriptures. Conclusions.- Investigation reached to the following conclusions: First, Understanding the worldview of any group of people, or individual helps to relate and reach them. Second, Christ’s method alone will work as incredible method to reach the unreached Hindus, most of the Hin- dus people have prejudice about the western missionaries but if Christ Method was followed and if we seek nothing but their good, surely they will open their hearts for truth. Third, some elements have been found in their sacred books where it reveals about the Identity of Jesus Christ and presents Him as the redeemer of the world.
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Ojha, Niranjan. "Inter-religious Harmony between Hindu Muslim Groups in Nepal." Interdisciplinary Journal of Management and Social Sciences 2, no. 1 (2021): 138–48. http://dx.doi.org/10.3126/ijmss.v2i1.36752.
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Religious harmony is very important to maintain peace and stability in a country like Nepal where people are multi-religious. Failure to address religious harmony it could take the society into conflict. Though Nepal is a Hindu dominant secular country the Muslims are an important and inseparable part of Nepalese community. They have been living in Nepal since last 500 years with religious harmony. During this period there were negligible religious riots between Hindu and Muslims. Social acceptance and recognition given to the Nepali Muslims, they were integrated in such a way, became inseparable part of the society. But in recent years they have tried to differentiate themselves religiously challenging centuries old harmony and peace. In the process they have undergone a process of political Islamization and have emerged as a distinctive ethnic community. It has shown a danger of deadly encounter between Hindu-Muslim religion groups. This paper tries to discuss the fundamental factors contributing to religious in a multi-religious society. FGD and library research method is used in addressing the situation of religious harmony. This paper also emphasizes that elements such as acceptance, understanding, co-operation as well as right and justice are significant elements in sustaining religious harmony. Hence, the discussion is aimed to build a sustainable concept of multi-religious harmony in Nepal. The findings could encourage maintaining strong relationship among them.
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Sijapati, Megan Adamson. "Muslim Belonging in Hindu South Asia: Ambivalence and Difference in Nepali Public Discourses." Society and Culture in South Asia 3, no. 2 (2017): 198–219. http://dx.doi.org/10.1177/2393861717705918.
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The role of Islam and Muslims in secular Hindu South Asia is central to debates about who belongs and what constitutes national identity. This article examines the symbolic and abstract dimensions of the representations of Muslim minority belonging in the secular but Hindu majority state of Nepal. Through analysis of discourses in Nepal (English, Urdu and Nepali) about Muslims, I argue there is an underlying narrative representing Muslims as either cooperative supporters of Hindu religious life in a Hindu majority culture or as dangerous non-patriots with proclivities to violence. I argue that both representations are problematic, as neither correspond with the lived realities of this internally diverse and increasingly globalised religious minority. I also attempt to demonstrate that these narrative tropes bring into view important distinctions between religion as an abstract category and religion as a lived reality for Muslims in contemporary South Asia.
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Gurung, A., N. Shrestha, M. Silwal, R. Gurung, and S. Ojha. "Prevalence of Substance Use and Associated Factors Among High School Adolescents in Rithepani, Lekhnath-2, kaski, Nepal." Journal of Gandaki Medical College-Nepal 10, no. 1 (2017): 43–48. http://dx.doi.org/10.3126/jgmcn.v10i1.17915.
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Background: Substance use is a major public health concern in global settings, and is very common during adolescence period leading to physical and/or mental health complications. This study assessed the prevalence of substance use and associated factors among high school adolescents in Rithepani 2, Lekhnath, Kaski, 2073.Objectives: The study was designed to provide estimates of substance use by school-going adolescents in Lekhnath and to identify risk factors associated with.Methods: A school based cross-sectional study was conducted from 17th October to 21st October, 2016 among eighth to 12th grade high school students in the Rithepani-2, Lekhnath. Participants were selected by purposive sampling techniques, and data were collected using questionnaire. Frequency, percentage, means, SD and chi-square test was performed to identify factors associated with substance use.Results: Majority of the respondents 93 (56.4%) belonged to the age group 15 - 18 years. Majority of the respondents 88 (53.3%) were males and 50 (30.3%) were studying in grade 11. Majority of the respondents 140 (84.8%) were Hindus and 104 (63%) of the respondents belonged to upper caste group. In terms of education of the respondents’ parents, majority of the respondents’ mothers 68 (41.2%) had completed their secondary education and similarly, majority of the respondents’ fathers 78 (47.3%) had completed their secondary education. Majority of the respondents’ mothers 129 (78.2%) were housewives and majority of the respondents' fathers 48 (29.1%) were businessmen. Majority of the respondents 136 (82.5%) belonged to nuclear family and 93 (56.4%) had per month family income more than Rs 15,000. Among 165 respondents prevalence of substance use was found to be 10 (6%).Regarding the associated factors majority of the respondents 162 (98.2%) had good relation with their parents, 101 (61.2%) respondents’ family members do not use substance, 128 (77.6%) respondents reported that substance use was not accepted in their culture. the prevalence of substance use by the respondents is 6.1% in which five (50%) respondents consume alcohol, eight (80%) take cigarette, one (10%) use tobacco and two (20%) take ganja. Among the substance users, four (40%) reported imitating parents and four (40%) reported curiosity as the cause for them to initiate substance use. Regarding the accessibility of the substances among the respondents who use substances, three (30%) respondents said that it’s very difficult whereas one (10%) said that it’s very easy for them to have access to the substances. Majority of the respondents who use substances 6 (60%) avail the substance/s from their friends.Regarding the Association, there is a significant association between prevalence of substance and substance use by family members with the χ2 value of 7.61 and p-value 0.006 which is less than 0.05 significant level. There is also a significant association between the prevalence of substance use and its cultural acceptance with the χ2 value of 4.65 and p-value of 0.031 which is less than 0.05 significant level.There is a significant association between the prevalence of substance abuse and ethnicity with the χ2 value of 11.81and with the p-value 0.037 which is less than 0.05 significant level.Conclusions: The prevalence of substance use among high school adolescent students in selected higher secondary school was found to be 6.1%. There was significant association between prevalence of substances use and cultural acceptance of participants, ethnicity and use of substances by the family members. Based on the findings of the study researcher suggests to initiate awareness and co-ordination program between the school and parents. Journal of Gandaki Medical College Vol. 10, No. 1, 2017, Page: 43-48
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Katuwal, Nagendra, Dhan Bahadur Shrestha, Suman Prasad Adhikari, et al. "Study on prevalence of suicidal ideation and risk factors of suicide among patients visiting psychiatric OPD at Shree Birendra Hospital, Kathmandu Nepal." PLOS ONE 16, no. 7 (2021): e0254728. http://dx.doi.org/10.1371/journal.pone.0254728.
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Introduction Suicide is a global public health issue. Several environmental, psychosocial, behavioral factors along with physical, sexual, and emotional abuse have been associated with suicidal ideation and attempts. Childhood physical, sexual abuse, and health risk behaviors are also associated with suicidal attempts. The suicidal ideation prevalence varied from 1 to 20% and it varied with study population, geography, age group, gender, and other factors. The Beck suicidal ideation scale is an effective tool for assessing the major suicidal ideation with a six cut-off score. Materials and method 160 patients who met the inclusion criteria were enrolled into this cross-sectional study after random sampling among the patients visiting the Psychiatric OPD of Shree Birendra Hospital, Kathmandu, Nepal. The Semi-Structured Interview Schedule (SSIS), Beck Scale for Suicide Ideation (BSS), and Kuppuswamy’s Scale were used to collect the data from the patients enrolled in the study. The Chi-square test and binary logistic regression analyses were used to identify and differentiate the factors associated with high suicidal risk. Results Out of total 160 patients, 65% (n = 104) were female, 92.5% (n = 148) were married, 61.9% (n = 99) were residing in urban area, 93.1% (n = 148) were Hindus, 74.4% (n = 119) patients were living in the nuclear family, 5% (n = 8) patients had family history of psychiatric illness and 10.6% (n = 17) patients were using the substance of abuse. In the Beck scale for suicidal ideation questionnaire, 87.5% (n = 140) patients had moderate to strong wish to live, 89.4% (n = 143) patients responded as they would take precautions to save a life, 88.8% (n = 142) patients had such ideation/wish for brief, 96.3% (n = 154) had not considered for specificity/planning of contemplated suicidal attempt, 91.9% (n = 147) patients stated that they would not attempt active suicide because of a deterrent example from family, religion, irreversibility of the act and 98.1% (n = 157) patients had revealed ideas of deception/concealment of contemplated suicide openly. 16.9% (n = 27) of participants were categorized as high risk for suicide while 83.1% (n = 133) patients were as a low-risk category for suicide based on the Beck scale for suicidal ideation scoring. Conclusion In conclusion, this study found that most of the suicidal attempts were done as an act of impulse and it is higher among female and married individuals residing in the urban areas. This study did not establish any statistically significant association or differences among independent variables with the higher risk scoring in the Beck suicidal ideation scale.
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Subedi, S., P. Shrestha, and D. K. Thapa. "Study Of Depression in Elderly: Prevalence and Factors Associated." Journal of Psychiatrists' Association of Nepal 7, no. 2 (2018): 16–23. http://dx.doi.org/10.3126/jpan.v7i2.24609.
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Introduction: Ageing is a normal phenomenon. Various studies shows that there is a sharp rise in the elderly population in the last few years. Prevalence of depression in elderly is found to around 13% in the community sample in various countries. There is a dearth of study related to psychiatric illness in elderly in Nepal. This study was aimed to find the prevalence of depression in elderly and see for various factors associated with elderly depression.
 Material And Method: This was a cross-sectional study conducted at Siddharthnagar Municipality, Bhairahawa, Rupandehi. 316 elderly were selected by using systematic random sampling technique. A Semi- structured interview schedule was developed to collect Socio-demographic data. The Short Form Geriatric Depression Scale (SF-GDS) was used to find out the prevalence of depression among elderly people. Ethical Approval was obtained from the Institutional Review Committee, Chitwan Medical College and permission was obtained from Siddharthnagar Municipality, Bhairahawa, Rupandehi. The collected data was entered in Epidata 3.1 and the data was exported and analyzed in IBM SPSS 20.
 Results: There were a total of 316 samples in this study. The mean age of respondents was 68.47 years of age. Majority of the respondents (54.1%) were female and living in joint Family (72.2%). Almost 45.9% respondents were from upper caste groups, 90.5% of respondents were Hindus. Among the married (100%) respondents, 54.6% of respondents were living with spouse and 3.2% were divorced and separated from spouse. Depression was present in 49.4% of respondents were depressed. Among depressed respondents, 46.7% of respondents were having mild depression, 39.2% moderate depression and 14.1% severe depression.
 Conclusion: The finding of this study concluded that depression among elderly people was a substantial problem in Siddharthnagar Municipality, Bhairahawa, Rupandehi.
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Paudel, D. P., and R. Ayre. "Study on Understanding, Awareness and Perceived Behavior of HIV/AIDS among Returnee Seasonal Migrant Workers from India to Far Western Region of Nepal." SAARC Journal of Tuberculosis, Lung Diseases and HIV/AIDS 12, no. 1 (2016): 31–38. http://dx.doi.org/10.3126/saarctb.v12i1.15940.
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Introduction: HIV/AIDS is an emerging challenge to public health, social development and modern human civilization. Thousands of Nepalese people are migrating to India and other countries every year in order to seek employment. Migrants are often a medically underserved population and are getting more exposed to unsafe sexual activities, increasing their risk for HIV/AIDS. Awareness is a powerful weapon to combat such problems like HIV/AIDS. Hence this study was conducted to explore the understanding, awareness and perceived behavior of migrant workers on HIV/AIDS.Methodology: This Population based cross-sectional study was carried out in the border area of Far- Western region of Nepal. Altogether 372 returnee migrants who were selected randomly were interviewed after obtaining their written consent. Aggregation of correct knowledge on HIV/AIDS was considered as good understanding, positive perception as good perceived behavior and good understanding with positive perceived behavior as good awareness. Data were analyzed using SPSS-16 applying appropriate statistics. Criterion for statistical significance was set at test value P < 0.05.Results: Total, 372 male migrant workers (mean age ± SD: 29.6 ± 1.9 years; range: 18-47 years) participated in the study. Majority (29.84%) were 28-32 years. Half (50.81%) were from primary and informal educational background and 74.20 percent were Hindus. About 41.94 percent of the participants’ earning was < 3000 NRs. /month and 53.22 percent were scheduled caste. About 46.77 percent were porters followed by 29.84 percent who work as construction workers. Almost 81percent had heard about the HIV/AIDS with 45.9 percent reporting virus as an etiology. Similarly 65 percent reported that unsafe sexual contact is the major mode of HIV transmission and one–quarter had the idea that HIV cannot be transmitted through hugging/kissing or shaking hands. Almost 80.0% reported that condom use is the most important preventive measure. Nearly half (49.20%) were found to be aware of HIV/AIDS. Age of participants (χ2= 13.09, p <0.001), educational background (χ2=10.65, p <0.001), religion (χ2= 8.03, p <0.02), monthly income (χ2= 12.38, p <0.001) and nature of job/work performed (χ2 = 7, p<0.02) during staying in India were found to be significant factors affecting the level of awareness.Conclusion: Nearly half of the participants were found to be aware on HIV/AIDS. The level of awareness was significantly affected by the age of participants, educational background, religion, monthly income and nature of job/work performed during staying in India. Awareness creating package programs like behavior change communication (BCC) on HIV/AIDS are supportive to decrease the vulnerability of HIV/ AIDS among migrant workers.SAARC J TUBER LUNG DIS HIV/AIDS, 2015; 12(1), page: 31-38
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Streltsova, Liliia A. "The Limbu People in the Ethnosocial Structure of Nepal (1774–1968)." Vestnik of Saint Petersburg University. Asian and African Studies 12, no. 3 (2020): 452–65. http://dx.doi.org/10.21638/spbu13.2020.309.
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This article describes some specific features of the ethnosocial status of the Limbus in Nepal. Since the annexation by Royal Nepal, the Limbus have retained a certain degree of autonomy which is centered around maintaining their own traditional system of land ownership. This was the only ethnicity based type of land ownership in Nepal. The rest of the land was originally state-owned and the state put it out to lease or sold it to tenants. However, the Limbus’ autonomy gradually decreased as time passed, the amount of clan-owned lands was reduced, and gradual integration into the Hindu society was begun. The Limbus were included into the caste system, in which they were placed in between the upper-caste and the untouchable Parbatiya. Hindu practices supplanted traditional ones, for example, ground burial was replaced by cremation and some rites were performed by Brahmins instead of Shamans. Gradually the Limbus started to worship Hindu deities, make occasional offerings in the Hindu temples, and to celebrate Nepali state holidays. The intensification of Sanskritization led to the consolidation of ethnic movements among the Limbus. In the middle of the XX century, the Limbu alphabet was rediscovered and Limbu ethnic associations emerged. These associations tried to increase the political influence of the Limbus and to retain their traditional culture and beliefs, which they considered to be the core of their ethnic identity. There was also an attempt to create a new syncretistic religion on the basis of Hinduism and traditional beliefs of the Limbus. These multidirectional processes formed the basis of the transformations occurring nowadays among the small nations of South Asia.
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Leve, Lauren G. "Subjects, Selves, and the Politics of Personhood in Theravada Buddhism in Nepal." Journal of Asian Studies 61, no. 3 (2002): 833–60. http://dx.doi.org/10.2307/3096348.
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On june 30, 1990, between twenty-five and thirty thousand people took to the streets of downtown Kathmandu to protest the possibility that a new constitution, then being drafted, might reassert Nepal's official legal identity as a Hindu kingdom. Carrying banners and chanting slogans, they demanded the country's redefinition as a secular state. The march was arguably the largest demonstration in modern Nepali history, with protestors representing a range of religious, ethnic, political, and cultural groups. Even more significant, the marchers explicitly rejected the longstanding alliance between religion and the state in Nepal by challenging the interpolation of Brahmanical Hinduism into the country's political and civil institutions, and its centrality to Nepali nationalism as a collective identity.
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Urscheler, Lukas Heckendorn. "Innovation in a Hybrid System: The Example of Nepal." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 15, no. 3 (2017): 67. http://dx.doi.org/10.17159/1727-3781/2012/v15i3a2504.
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The Nepali legal tradition is a legal hybrid in many regards. Nepal was not colonised by a Western state, and the Hindu legal tradition therefore dominated all areas of law until the middle of the 20th century. Since the 1950s there has been a strong influence of Indian common law. It is probably for this reason that comparative classifications that include Nepal see the legal system as a mixture of common law and customary law. However, other mixtures mark the Nepali legal tradition. French law inspired the ruler in the 19th century, and that influence can still be found in the formal law. In addition, the plurality of Nepalese society made it necessary to provide space for different customary regimes to coexist with the formal Hindu law. When it comes to innovations within the legal system, including international law, the different ingredients interact. In family-related matters, the case-law of the Nepali Supreme Court illustrates the confrontation between international legal standards and the traditional rules. The Supreme Court has referred to the culturally conditioned discrimination against women and called for a thorough (political) analysis in order to eliminate discrimination without a radical change of culture. In the area of discrimination against homo- and transsexuals the Supreme Court took a more innovative approach. It remains to be seen, however, if such a change is effective beyond the courtroom. In the area of private financial compensation for wrongs, the formal (written) Nepali law does not have a general concept of tort. Compensation is generally integrated within the ambit of criminal law. Field research indicates that it would be possible to resort to existing customary principles of compensation rather than to the relatively complex common law of torts favoured by some Nepali scholars. However, this approach might not be without difficulty, as it might imply admitting the “superiority” of the customary practices of ethnic groups of lower standing in society. The example of Nepal shows that innovation in a hybrid system is often marked by the difficulty of – at least apparently – contradictory elements and layers of the legal system. There might be a tendency towards choosing the dominant or the most easily accessible solution. This paper suggests that the hybrid nature of the legal system offers opportunities that could be taken in order to achieve effective change and appropriate solutions.
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Perry, Cindy. "Bhai-Tika and “Tij Braka”: A Case Study in the Contextualization of Two Nepali Festivals." Missiology: An International Review 18, no. 2 (1990): 177–83. http://dx.doi.org/10.1177/009182969001800205.
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Contextualization is a vital issue to the young church in Nepal. Rejection of all cultural forms associated with Hinduism may undercut positive values actually compatible with a Christian worldview, whereas uncritical acceptance may lead to syncretism. An examination of two Hindu festivals, and how some Nepali Christians are beginning to rethink their participation in the celebrations, reveals two forms of contextualization. During Tij Braka, a festival for women, alternate participation in a parallel event has emerged, utilizing compatible forms and giving corrective Bible teaching. At Bhai-Tika, a time of sister-brother worship, the example of one young man demonstrates contextualized participation in the actual event.
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Sharma, Yam Prasad. "Contemporary Nepali Arts: Ambivalence and In-between-ness." SIRJANĀ – A Journal on Arts and Art Education 5, no. 1 (2018): 64–73. http://dx.doi.org/10.3126/sirjana.v5i1.39745.
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Contemporary Nepali arts are connected among each other along with western arts and early Nepali artworks. These artworks share the subject matters, techniques and forms of earlier traditions. Inter-textuality is sometimes created through recycling and appropriation. Similar elements have been used for different purposes. Likewise, similar contents reappear in different forms. Contemporary Nepali arts are the mélange of various cross-currents. Ever-changing alien art influences in the present time have unsettled representational modes of arts. Some art techniques have been borrowed from the western arts, the Hindu and the Buddhist myths and rituals, and native art traditions. The artworks present different elements that have been intertwined. The artworks neither assimilate nor reject the alien art forms but strike balance between them from ambivalent and in-between space. Through the plural art forms, contemporary Nepali arts not only express the feelings of the Nepali artists but also explore the socio-cultural issues of contemporary Nepal. Due the co-presence of diverse images, symbols and forms, the artworks speak of the cultural self and the cultural other. The identities of these art forms are constructed and reconstructed in ambivalent and in-between spaces of local and global influences. Such art forms are plural and open-ended, and their significances or meanings become multiple.
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Keyal, Hema, and Yuan Shu Wan. "Shikhara Style Temples and its Importance in Nepal." Journal of Indian Philosophy and Religion 24 (2019): 108–32. http://dx.doi.org/10.5840/jipr2019245.
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The design of Hindu temple follows the design of vastupurusha-mandala as described in several Hindu texts on architecture. The design of temple is divided into ground plan and vertical alignment, the superstructure. Herein the present study, our focus is on architecture of the superstructure, especially Shikhara style of superstmcture, in the temple of Nepal. Shikhara style architecture came into Nepal from Lidia over a millennium ago. The purpose of this research is to understand the significance of Shikhara Style temples in the capital of Nepal, the Kathmandu valley. The first segment of the study reports the overall architecture of Hindu temple and then the common styles of architecture of superstructure (vertical alignment/tower) applied in building the temples in Nepal, which involves the Shikhara Style, the Pagoda Style, and the Stupa Style. The Shikhara style architecture is described in detail while other two are briefly discussed. The second segment of the study introduces some of the recognized temples of the Kathmandu valley that have Shikhara style architecture. And finally summing up everything, the conclusion of this research tries to recognize, acknowledge and bring to the fore the significance of Shikhara style temples in Nepal and also wrap the research by understanding the concept of architecture through pre-ancient perspective.
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Dhakal, Bharat Raj. "Gandharva: Origin and Performing Arts." Journal of Development and Social Engineering 3, no. 1 (2017): 59–64. http://dx.doi.org/10.3126/jdse.v3i1.27960.
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The prime objective of this research article is to explore the different forms of arts performed by the ‘Gandharvas’ along with their historicity of social and sacred religious origin towards which the mainstream Nepali society is indifferent. In the social context of Nepal, they are regarded as the musician caste. They are also treated as the so-called lower caste people, the ‘dalits’ and are also denied the prestigious position in the society as well as in the pages of history. Although neglected in the society as well as in the history, they have got a pious origin as mentioned in the Hindu religious scriptures and beliefs. Their performing arts and musical instruments also have the religious significance. They have made a great contribution for nation through their performing arts. But the paradox is that they have not got the true recognition in Nepali society even though they share the sacred lineage like other groups. Although they have sacred place in religion, their position is downtrodden in society.
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Pathak, Bishnu. "Impacts of India’s Transit Warfare against Nepal." World Journal of Social Science Research 2, no. 2 (2015): 266. http://dx.doi.org/10.22158/wjssr.v2n2p266.
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<p><em>Nepal promulgated the New Constitution with signatures of 90 percent of the Constituent Assembly (CA) II members on September 20, 2015</em><em>.</em><em> The world congratulated Nepal for its success, but Nepal’s roji-roti-beti closest neighbor India sent a cold-note and a mild-warning. India informally conveyed a proposed 7-point constitutional amendment the following day supporting 10 percent of Nepal’s CA II, which are agitating Madhesi groups. Such amendments interfere with landlocked Nepal’s sovereign and internal affairs, but Nepal was full of confusion in answering it. Moreover, India initiated an undeclared transit trade warfare, blocking Nepo-India borders. The blocking at borders is freezing the life of all Nepalis. Now Nepal suffers from an acute shortage of cooking and oxygen gas, gasoline, medicines and other daily humanitarian supplies. Hospitals have stopped normal operations in the lack of medicines and oxygen gas. No gasoline is being provided to public and private vehicles except security officials. Only emergency flights are operating. Worse still, India’s transit warfare was conducted in a period when Nepo-China borders were blocked by the post-Earthquake. India’s proposed Amendment in the Constitution for Madhesi groups is just a drama; clearly the myopic interest of India is to control Nepal’s natural resources and to restore the Hindu Kingdom. Ranjit Rae, India’s Ambassador to Kathmandu gathering agitating Tarai-Madhes leaders into the Embassy just before Prime Minister</em><em>’</em><em>s election said, “The winning of Oli as a Prime Minister of Nepal is a defeat of India”</em><em> </em><em>(Ratopati</em><em>,</em><em> 2015). Rae further hurts the Nepali as he followed Goebbels’ style of reporting to New Delhi. As a result, angry masses are displaying arson effigies of India and PM Modi across the country ranging in Tarai, Hill and Mountain. The 21st century’s great socialist leader Modi now becomes known as a bully leader in the eyes of Nepali and South Asian people. And his popularity is plummeting each and every day. If the talented and clever Modi does not abandon his ego and ambition, he might do suicide in the same way Nepal’s former King Mahendra did in 1972 when he honestly realized the error of his past mistakes and wrongdoings. Nepal now turns to United Nations against India’s shadow-boxing to achieve landlocked country’s sovereign rights and other concerned rights.</em></p>
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Dhungana, Raj Kumar. "Nepali Hindu Women's Thorny Path to Liberation." Journal of Education and Research 4, no. 1 (2014): 39–57. http://dx.doi.org/10.3126/jer.v4i1.10013.
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This article explains how Nepali Hindu women’s oppressive position was created in the past and how they are still struggling for their full liberation – mukti. It also reflects that Hindu women’s long journey towards freedom and equality has been moving through a thorny path. Deriving mainly from literatures, this paper discusses how Nepali Hindu women’s identity ‘Aimai’ was constructed and how, through their continuous struggle, they are getting better condition as dignified ‘Mahila’ yet far from their reach to the position of fully liberated women –mukta Mahila.DOI: http://dx.doi.org/10.3126/jer.v4i1.10013 Journal of Education and Research, March 2014, Vol. 4, No. 1, pp. 34-52
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Dhakal, Devraj. "Differences between Sanatan Hindu and Buddha’s Teaching." Research Nepal Journal of Development Studies 2, no. 1 (2019): 56–62. http://dx.doi.org/10.3126/rnjds.v2i1.25231.
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The basic philosophy between Sanatan Hindu and Buddha’s teaching is the study of humanity for emancipation. Most of the hardliner Buddhists and some communal by birth Brahman are dividing the people in two sects. Sanatan Nepali Hinduism and Original Nepali Buddhism cannot be separated. Politically contaminated so called scholars are dividing and manipulating the fact. Honestly, Swyamhu is Shambhu and Pashupatinath is Buddha. Both the ideologies are simply a vehicle to emancipate human life. To find out the basic differences between two philosophies from selected two texts, the study is being conducted.
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Ghimire, Him Lal. "A Study of Living Godess Kumārī: The Source of Cultural Tourism in Nepal." Gaze: Journal of Tourism and Hospitality 9 (April 30, 2018): 23–42. http://dx.doi.org/10.3126/gaze.v9i0.19718.
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The Kumārī- living goddess, as the spirit of the goddess of power believed to be embodied in a long succession of Nepali virgin girls, has been worshiped for centuries. The Kumārī is a prepubescent girl who is hailed as manifestations of divine and spiritual energy, the living incarnation of the Hindu goddess of power; for Buddhist devotees, the Kumārī is a manifestation of Vajradevi or Tara. The most important requirement is that the girl has never menstruated. Hindu and Buddhist devotees bow their forehead on the toes of the living goddesses the Kumārī with high level of respect to fulfil their wishes. The Kumārī is commonly “Mother Deity or Kumārī ma”. As a Mother Deity it is believed that the Kumārī can transmit power or śakti directly into the bodies of those devotees who come to have her audience (darśana). The Kumārī culture is Nepali’s identity and historical cultural heritage. The Kumārī culture has a huge potential to develop cultural tourism in Nepal however, it has not been well-known to the rest of the world adequately. It is one of the country’s oldest tradition and should be preserved.The Gaze: Journal of Tourism and Hospitality Vol.9 2018 p.23-42
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Ghimire, Dipesh. "Debates on Social Exclusion and Inclusion in Nepal." KMC Research Journal 2, no. 2 (2018): 49–58. http://dx.doi.org/10.3126/kmcrj.v2i2.29949.
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The term “Social Exclusion” is used to describe a wide range of phenomena and processes related not only to poverty and deprivation, but also to social, cultural and political disadvantages, and in relation to a wide range of categories of excluded people. However, there is no single way of understanding the concepts of social exclusion and inclusion. In the context of Nepal, power was consolidated by interlinking it with the Hindu caste system. The social order was exclusionary because it classified all groups as distinct castes within the broad framework of the Hindu system of the four varnas based on concepts of ritual purity and pollution. This paper has attempted to present a quick and preliminary discussion on theoretical perspectives on social exclusion and inclusion. The paper has also emphasized on the major debates on social exclusion and inclusion in Nepal and thematic aspects of social exclusion and inclusion.
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Grossman-Thompson, Barbara. "Protection and Paternalism: Narratives of Nepali Women Migrants and the Gender Politics of Discriminatory Labour Migration Policy." Refuge: Canada's Journal on Refugees 32, no. 3 (2016): 40–48. http://dx.doi.org/10.25071/1920-7336.40339.
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This article considers the current age and gender discriminatory migration laws in Nepal in their historical and socio-cultural context. Drawing on eight months of field- work and data collected from both migrants and migration policymakers I ask, What are the consequences of discriminatory laws on young Nepali women’s migration experiences? And why do gender and age discriminatory laws and policies persist in light of evidence that they may actually endanger migrants? I posit that historically dominant Hindu gender norms provide the basis for the paternalistic migration laws currently in place. I argue that age and gender discriminatory migration policies are rooted in patriarchal concern for women’s ijaat (social honour) and sexual purity. The result of discriminatory law is not a reduction in migration but an increase in irregular and illegal migration that exacerbates women labour migrants’ vulnerability to a variety of abuses. I conclude that examining discriminatory migration laws with an intersectional lens raises interesting possibilities for theorizing how and why these ineffectual laws persist.
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Maskarinec, Gregory G. "Lecomte-Tilouine, Marie: Hindu Kingship, EthnicRevival, and Maoist Rebellion in Nepal." Anthropos 105, no. 1 (2010): 289–90. http://dx.doi.org/10.5771/0257-9774-2010-1-289.
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Dahal, Bishnu Prasad. "Dialectics of Sacrificing and Worshiping Animals in Hindu Festivals of Nepal." Advances in Anthropology 10, no. 02 (2020): 97–124. http://dx.doi.org/10.4236/aa.2020.102007.
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HOLMBERG, DAVID. "Illness Beliefs and Feeding the Dead in Hindu Nepal. LINDA STONE." American Ethnologist 17, no. 3 (1990): 580–81. http://dx.doi.org/10.1525/ae.1990.17.3.02a00320.
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Wagner, Luke. "A Rumour of Empire: The Discourse of Contemporary Hindu Nationalism in Nepal." Studies in Ethnicity and Nationalism 18, no. 2 (2018): 147–66. http://dx.doi.org/10.1111/sena.12273.
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