This article is a personal reflection of the authors, teaching sociology at the undergraduate level in the stream of management. The experience unfolds the case of one of a private college of Kathmandu under the affiliation of Kathmandu University. The article critiques the historical positioning of sociology in management studies, the syllabi being disseminated inside the classroom and the entire process of sociological knowledge that takes place in the classroom between the teacher and student. The article has invoked the state of confusion as to why sociology is there in a management curriculum and how the sociological knowledge is being perceived by management aspirants. Unlike providing and broadening the scope of sociological imagination which is expected to accentuate critical thinking and reflection within the management discipline, students perceive sociology as a theoretical and additional burden in their academic world. Many find it difficult to relate between the two disciplines and their implication in their everyday life.
Most literature published on migration in Nepal makes the point of reference from 19th century by stressing the Lahure culture - confining the trend’s history centering itself on the 200 years of Nepali men serving in British imperial army. However, the larger story of those non-military and non-janajati (ethnic) Nepali pilgrimages, pastoralists, cultivators and tradesmen who domiciled themselves in Burma, North East India and Tibet has not been well documented in the mobility studies and is least entertained in the popular imagination. Therefore, this paper attempts to catalog this often neglected outmigration trajectory of Nepalis. Migrants venturing into Burma and North East India consist of an inclusive nature as the imperial army saw the overwhelming presence of hill janajatis in their ranks whereas Brahmins (popularly known as Bahuns) and Chettris were largely self-employed in dairy farming and animal husbandry. In tracing out the mobility of Nepalis to North East, Burma and Tibet it can be argued that the migrating population took various forms such as wanderers (later they became settlers), mercantilist, laborers, mercenary soldiers, and those settlers finally forced to become returnees. In this connection, documenting lived experiences of the living members or their ancestors is of paramount importance before the memory crosses the Rubicon.
This article examines the popular as well as controversial work Fatalism and Development: Nepal's Struggle for Modernization (1991) by anthropologist Dor Bahadur Bista. The authors historically chart out and evaluate the writing trajectory of Bista. The paper focuses on Bista's consistent pitching for fatalism to be the root cause of underdevelopment in Nepali society starting with his writings in the 1960s, even though he may be using different terms to refer to the process. He pointed out certain groups close to the power structures including priestly Brahamins to be responsible for the underdevelopment and fatalism. His iconoclastic stance on the value system revolving around the power centers found many takers in the changed context of Nepal after 1990. This was furthered by his silence on the similar acts of other cultural groups.
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