aama ko maya status nepali
7. हजुरको मुस्कान भन्दा मीठो अर्को खुसी कहाँ छ र आमा
Aamako Laagi Shayari
Hajur Ko Muskan Bhanda Mitho Arko Khusi Kaha Chha Ra Aama
8. सानो हुदा त्योबेला सपना म देख्थे आमाले पुरा गरी दिनुहुन्थ्यो, आज सपना आमाले देख्नुहुन्छ मलाई पुरा गर्नुछ!!
Sano Huda Tyo Bela Sapana Ma Dekhthe Aamale Pura Gari Dinuhunthyo, Aaj Sapana Aamale Dekhnuhunchha Malai Pura Garnuchha.
Aama ko Lagi Shayari
Maathi Aakashma Jati Taraharu Chhan Tyo Bhanda Dherai Aamalai Mero Maya 10. आमा छिन र पो हिम्मत आउँछ नत्र जिन्दगी सित हारिसक्थे..
Aamako Maya Shayari Image
Nepali Katha-DAIJO दाइजो
Sansar Ko Sabai Bhanda Sundar Byati Hau Timi Udasi Timro Anuharma Suhaudaina AAMA.
Best Aama Quotes
Best Aama Quotes Image |
Best Aama Quotes Image in Nepali |
13. आमाको आवाजले बेग्लै आनान्द दिन्छ चाहे त्यो फोनमा नै किन नहोस् …
14. श्रीगांर गर्ने फुर्सद छैन, तर हजुर भन्दा सुन्दर यहाँ अरु कोहि छैन आमा!
15. प्रत्येक दिन झगडा पर्छ निन्द्रा र आँसु बीच एक पटक कालो टीका लगाइदेउन आमा कसैको नजर पो लाग्यो कि
Pratyek Din Jhagada Parchha Nindra Ra Aashu Bicha Ek Patak Kalo Tika Lagaideuna AAMA Kasaiko Najar Po Lagyo Ki
Follow Us On Google News | |
Medium |
Leave a reply cancel reply.
Save my name, email, and website in this browser for the next time I comment.
Ke ghar ke dera (2022) release date, trailer, cast and crew, review ,poster, finally bhetiyo lyrics |g-bob |antf 2022 new song, the 7th sep 2023 release of shah rukh khan’s jawan movie is scheduled., popular posts, paglet season 2 primeplay web series, release date, cast, story, sultan part 2 ullu web series, release date, cast, story, wiki all episode, popular category.
Table of Contents
In Nepal, as per tradition, to show deep respect and gratitude to the mother, every year on Aunsi of Baishakh ‘ Mata Tirtha Aunsi or Aamako Mukh Herne din ’ is celebrated by Nepali Society. Nepali Mother’s Day showing respect to mother only once in a year is not enough. so, Amako mukh herne din memorize us to give deep respect, love and care to mother for the rest of the life.
Nepali Mothers Day Date 2078
On Baisakh 11, 2078 is the day to celebrate Mothers day in Nepal and BC date: April 23, 2020.
In this world of competition, we can get anything like money, power and position twice but the only thing we cannot get twice is our mother . Before knowing about God and taking steps into this world, we are in the womb of mother.
Mother grows us there about nine months and give birth to us. After birth, she took care of us in every single step of life. She dedicated her whole life for the sake of her children. Like mother, children also have deep love to their mother. When they grown mature, they feel responsible towards their mother and took care of her.
In Hindu religion, people believe that mother should be treated like God and she should be worship high above God. This belief inspires the activities perform by children to their mother and make the relation between mother and children always stronger.
In Hindu Granthas , there are numerous incidence on which mother are given deep respect and love. One of the best event is of Lord Ganesh. On one event, he sacrifices his life to fulfill the wish of his mother Goddess Parvati.
Mother Goddess Parvati was so depressed with the death for her beloved son but finally God manages to bring back the life of Lord Ganesh with elephant head.
On another event of competition with his brother Lord Kumar, he even quoted that “ My parents are my world .” This incident shows us how deep is the relation between the mother and the children. This incident also teaches us to show gratitude, respect and love to our mother above any worldly things.
‘ Mata Tirtha Aunsi ’ is composed of two words ‘ Mata ’ means mother and ‘ Tirtha ’ means going to sacred place. So, basically on this day, children along with their mother visit to the sacred place and children tries everything to fulfill the wish of the mother. In Nepal, people visit ‘ Mata Tirtha Kunda ’ at Thankot on this day. People who have their mother alive; go to this place with their mother and for people who don’t have their mother also visit this place with the belief that it would keep the departed soul of mother in heaven in peace.
The story of a cowman is the reason behind people visiting this sacred place. A cowman who lives at ‘ Mata Tirtha ’ lost his mother. So, to keep his mother’s departed soul in peace he makes offerings to the nearby pond in that place which is later known as ‘ Mata Tirtha Kunda ’. On surprise, he saw the face of his mother in that pond and receive his offerings. So, while visiting that sacred place, mother take bath on that pond and eat the delicious food prepared by their children. For people who don’t have their mother perform rituals known as ‘Shraddha’ on this place for the sake of mother’s departed soul.
Along with above rituals, nowadays, people also love to perform charity to the various ashram where old age mothers who cannot help themselves are resided. People offers food, clothes, money to the mothers of various ashram.
There are many individuals who help these old aged mothers lying on streets and pati-pauwa and provide them residence in the ashram. They are actively doing this without any selfishness. We should salute this role models and should support them.
On this day, people from long distance come to visit their mother. They offer clothes, jewelry, delicious food to their mother and keep her happy. Mother and children talk and share about their life-moments and success story. Mother love to share her experience and her children politely listen to her and take lesson from her experience. This all creates the warm, charming, emotional and memorable environment in the family.
Daughter and son goes to market buy the sweets and fruits for their mother . They feed these fruits and sweets to their mother with their own hand. Daughter and Son try best to make his/her mother happy. A mother smiles with the deeds of her child, take her on lap and give him/her warm kisses. This moment is quite emotional.
So, as a whole ‘ Mata Tirtha Aunsi ’ is the day dedicated to mother to show deep respect, love and gratitude to her for what she did in her whole life to us. This day inspires every child to do hard work to fulfill the wish and desires of mother till their last drop of blood. This day depict how deep is the relation of children with their mother. Mother love to her child and child love to his mother cannot be enough if explained in thousands, millions or trillions words.
Also Read: How do celebrate Fathers Day in Nepal
Leave a comment cancel reply.
Save my name, email, and website in this browser for the next time I comment.
Essay 1
नेपाल दक्षिण एसियामा सुन्दर जग्गाजस्तो देश हो यसको राजधानी शहर काठमाडौं हो। नेपाल भारत र चीन ले घेरिएको छ। नेपालमा एक राजा हुन्थ्यो तर अब राष्ट्रपति छ। नेपाललाई तराई, पहाड र हिमाल गरि तीन भागमा बाँडिएको छ।
नेपाल सगरमाथा, सुन्दरता र पशुपति मन्दिरको लागि प्रसिद्ध छ जुन हिन्दुहरूको लागि हो। माउन्ट एभरेष्ट विश्वको सबै भन्दा अग्लो पहाड हो जहाँ धेरै पर्यटकहरू आउँछन्। यी बाहेक, हामीले भ्रमण गर्नुपर्ने नेपालका तीन स्थानहरू लुम्बानी, चितवन र पोखरा पनि हुन।
लुम्बनी त्यो ठाउँ हो जहाँ भगवान बुद्ध जन्म भएको । चितवन जंगल सफारीको लागि प्रसिद्ध छ। पोखरा पर्यटकका लागी हेर्न धेरै सुन्दर ठाउ हो। गत बर्ष नेपालको भ्रमण गरियो र मलाई पानी पुरी र नेपालको मोमो मनपर्यो।
नेपालको राष्ट्रिय चाड़हरू दशै र तिहार हुन् र राष्ट्रिय जनावर गाई, राष्ट्रिय फूल लालिगुरास र राष्ट्रिय पक्षी डाफे हुन। नेपालमा धेरै अवसरहरू छन्। म चाहन्छु कि नेपालमा सबैको रोजगारी होस र नेपाल पर्यटकका लागि स्वच्छ र शान्तिमय रहनको लागि कुनै झगडा बिना नै रहोस्।
अन्तमा मलाई नेपाली भएकोमा गर्व छ र नेपालको संस्कृति मन पराउँछु। जब म ठूलो हुन्छु म नेपालका गरिब र दरिद्र मानिसहरूलाई सहयोग गर्न चाहन्छु।
म नेपाली हुँ । मेरो देश नेपाल हो । मलाई मेरो देश नेपालको धेरै माया लाग्छ । मेरो देश नेपाल एशिया महादेशमा रहेको सानो अनि विश्वकै एउटा अत्यन्त सुन्दर राष्ट्र हो । यहाँको हावापानी र प्राकृतिक वातावरण असाध्य रमणिय छ । नेपालमा धेरै हिमाल, पहाड र नदीनालाहरु छन । संसारको सबैभन्दा अग्लो हिमाल सगरमाथा पनि यही छ । हिमाल सगरमाथा पनि नेपालमै छ । यहाँ वन, जंगल, लेक, बेसी र रमणिय हरिया फाटहरू पनि छन् ।
मेरो देश नेपालमा धेरै जाति, धर्म, भाषा तथा विभिन्न रहनसहन भएका मानिसहरू बस्दछन् । यहाँ किसिम किसिमका कला, संस्कृति, चाडपर्व, परम्परा तथा रीतिरीवाजहरू छन । त्यसैले, मेरो देश नेपाललाई थरीथरीका फूलहरूको एउटा सुन्दर माला पनि भनिन्छ । मेरो देश नेपालको राष्ट्रिय भाषा नेपाली भाषा हो । यहाँ अन्य सयवटा भन्दा बढी भाषाहरू बोलिन्छ तर सबै नेपालीहरूले नेपाली भाषा बोल्दछन । नेपालमा बस्ने मानिसलाई नेपाली भनिन्छ ।
मेरो देश नेपालमा विभिन्न किसिमका जनावर, चराचुरुङ्गी तथा किराहरु पाइन्छ । यहाँ असाध्यै राम्रो फूलहरू पनि पाइन्छ ।
हामीले आफ्नो देशलाई माया गर्छौ तथा म आफुलाइ गर्वाबित ठन्छु किनकी यो देश नेपाल हाम्रो जन्म भुमि हो । हामी सबैले हाम्रो देश नेपाललाई सम्मान गर्नु पर्छ। नेपाल छन त हामी छौ।
Essay 3
मेरो देश नेपाल दुई देशहरु द्वारा घेरिएको छ। चीन उतरपट्टि अवस्थित छ र पश्चिम, पुर्व र दक्षिण भारतले ढाकेको छ। यो उत्तरी गोलार्द्धमा छ। हाम्रो देश तीन भौगोलिक क्षेत्रहरू छन्। हिमालय, पर्वतीय र तराई।हाम्रो देशमा जाडोमा धेरै चिसो र सुख्खा हुन्छ र गर्मीमा आँधीबेहरी,बर्षा र बाढिपहिरो हुनछन् ।यो प्राकृतिक सौन्दर्य र स्रोतहरु मा धनी छ। यसमा कोशी, गण्डकी र कर्णाली जस्ता लामो र चौंडा नदीहरू छन्। हामीसँग रुपा, बेगनास, र रारा जस्ता ठूला तालहरू छन्। हामीसँग हरियो उपत्यका, सुन्दर पानी, झरना आदि छ। यो धार्मिक र ऐतिहासिक सम्पदामा धनी छ। लुम्बिनी, गोरखा, जनकपुर, काठमाडौं प्रख्यात उदाहरणहरू हुन्।
नेपाल अत्यधिक विविध र धनी भूगोल, संस्कृति र धर्महरूको देश हो। हिमाली उत्तरमा विश्वका १४ उच्चतम पहाडहरूमध्ये आठ छन्, सब भन्दा अग्लो, सगरमाथा, अंग्रेजीमा माउन्ट एभरेष्टको रूपमा चिनिन्छ। उर्वर र आर्द्र दक्षिणी क्षेत्र शहरी छ।
यहाँ धेरै जाति र धर्मका मानिस बस्छन्। लगभग सय भाषाहरु बोलिन्छन्। हाम्रो लोकप्रिय खानाहरू दाल भाट, डिन्डो, गुनर्दुक इत्यादि हुन्। दशैं, तिहार, लोसार, आदि सबैभन्दा लोकप्रिय चाडपर्वहरू हुन्।
नेपाल सानो छ तर प्राकृतिक स्रोतसाधनमा धनी छ तर आर्थिक अवस्थाले गर्दा गरीब छ। नेपाल विकासोन्मुख देश हो। चाँडै नै विकास गर्नका लागि आजदेखि हामीले देशको सबै नागरिकता बारे सचेत हुनुपर्दछ। पुरुष र महिला दुबै समान हुन र शिक्षा प्रदान गर्दछ, सरकारले अग्रिम कार्यक्रम ल्याउनु पर्दछ र नागरिक र सरकार दुबैलाई फाइदा पुर्याउने बिभिन्न सुविधा प्रदान गरी नागरिकलाई सहयोग गर्नुपर्दछ।
नेपाल एक सुन्दर देश हो। त्यसोभए, हामीले यसलाई विश्वभर प्रकाशित गर्नुपर्नेछ जुन प्रत्यक्ष वा अप्रत्यक्ष रूपमा पर्यटकलाई आकर्षित गर्न मद्दत गर्दछ र हामी आफ्नो आर्थिक अवस्था नियन्त्रण गर्न सक्छौं।सफलता हाम्रा बलहरू विकास गरेर प्राप्त हुन्छ, हाम्रा कमजोरीहरू हटाएर होइन।
नेपाल ! हाम्रो देश । हाम्रो मातृभूमि ! हाम्रो जन्मस्थान ! हामी नेपाली हुनुमा गौरवान्वित छौं । हामीलाई हाम्रो मातृभूमिको मुकुट विश्वको सर्वोच्च शिखर, पर्यटकहरू र पर्वतारोहीहरूको महा आकर्षण सगरमाथाको गौरव छ । हामीलाई गौरव छ कि प्रकृतिले हाम्रो मातृभूमिलाई पहाड, डाँडा, उपत्यका, बैंसी र मैदानले शृङगारेको छ । विभिन्न प्रकारका उपयोगी रूखहरू, औषधिका जडीबुटीहरू, मोहक फूलहरू, सामान्य र दुर्लभ जनावर र चराचुरुङ्गीहरू युक्त वनजङ्गल हाम्रो देशलाई सुन्दर र पर्यटन केन्द्र बनाउँछन् । प्रकृतिले हाम्रो देशलाई खनिज र ग्लेसियर, ताल, नदी, प्रसवण र झरनाको रूपमा विशाल जलसाधन दिएको छ । यिनीहरूले हाम्रो भूमिलाई संसारको दोस्रो सर्वाधिक जलसाधनमा धनी देश बनाएका छन् ।
हामीलाई गौरव छ कि हाम्रो माटो पवित्र छ । विष्णुप्रिया महादेवी लक्ष्मी यहाँ सीताको रूपमा अवतीर्ण हुनुभयो । यो त्यही पावन भूमि हो जहाँ विष्णुको दसौं अवतार, एसियाको प्रकाश, गौतम बुद्धको जन्म भएको थियो र उनको धर्मको प्रचार अनेक देशहरूमा भएको थियो । यो त्यही पवित्र स्थल हो जहाँ महान् ऋषि बाल्मीकि र व्यासले तपस्या गरेका थिए जहाँ महान् राजा जनकले राज्य गरेका थिए, जहाँ महान् विद्वान् याज्ञवल्क्य र मैत्रेय बस्दथे ।
हामी गौरवान्वित छौं कि हाम्रो देशले वीर सैनिकहरूलाई जन्म दिएको छ जसको नाम र यश संसारमा छ र जसले आफ्नो अद्वितीय वीरताले आफ्नो देशको स्वतन्त्रताको रक्षा गरे । हाम्रा विभिन्न जात, जाति, धर्म, परम्परा र रीतिरिवाजका जनताहरूले अद्वितीय उदाहरण प्रस्तुत गरेका छन् । हामी विश्व शान्तिको पक्षमा छौं । हामीलाई संयुक्त राष्ट्रसङ्घको वडापत्रमा विश्वास छ । हामी विश्वमा शान्ति कायम गर्न सधैं तत्पर रहन्छौं । हाम्रा शान्ति सैनिकहरू अशान्त देशमा शान्ति स्थापना गरिरहेका छन् । हामी “ बाँच र बाँच्नदेऊ " नीतिमा आस्था राख्दछौं । हामी हाम्रा चन्द्र सूर्य भएको राष्ट्रिय झन्डा सधैं आकाशमा फहराउन कृत सङ्कल्पित छौं ।
म आफ्न देशलाई धेरै माया गर्छु र म नेपाली हुनुमा धेरै गर्व महसुस गर्द्छु। हाम्रो देश नेपाल लाई सबैले सम्मान गर्नु पर्छ।
Essay 5
मेरो देश नेपाल दक्षिण एशियामा भारत र चीनको बीचमा अवस्थित छ। मेरो देशको कुल क्षेत्र १,४७,१८१ वर्गमीटर छ। यो एक जग्गायुक्त देश हो। नेपाल एउटा सानो देश हो तर त्यहाँ भौगोलिक विविधता छ। यो साधारण सम्पत्ति र संस्कृतिमा धनी छ। हामीलाई थाहा छ कि ब्राजिल पछि नेपाल जलस्रोतमा दोस्रो ठूलो देश हो। मुख्य नदीहरू कोशी, गण्डकी र कर्नाली हुन्। नेपालमा विभिन्न प्रकारका खनिजहरू र जङगलहरू पनि भेटिन्छन्।
हामीलाई हाम्रो मातृभूमिको मुकुट, विश्वको सर्वोच्च शिखर, पर्यटकहरू र पर्वतारोहीहरूको महा आकर्षण सगरमाथाको गौरव छ । हामीलाई गौरव छ कि प्रकृतिले हाम्रो मातृभूमिलाई पहाड, डाँडा, उपत्यका, बेंसी र मैदानले सिंगारेको छ । विभिन्न प्रकारका उपयोगी रुखहरू, औषधीका जडीबुटीहरू, मोहकफूलहरू, सामान्य र दुर्लभ जनावर र चराचुरुङ्गीहरू युक्त वनजंगल हाम्रो देशलाई सुन्दर र पर्यटन केन्द्र बनाउँछन् । प्रकृतिले हाम्रो देशलाई खनिज र ग्लेसियर, ताल, नदी, प्रसवण र झरनाको रुपमा विशाल जलसाधन दिएको छ ।
हामीलाई गौरव छ कि हाम्रो माटो पवित्र छ । विष्णु प्रिया महादेवी लक्ष्मी यहाँ सीताको रुपमा अवतीर्ण हुनुभयो । यो त्यही पावन भूमि हो जहाँ विष्णुको दसौं अवतार, एशियाको प्रकाश, गौतम बुद्धको जन्म भएको थियो र उनको धर्मको प्रचार अनेक देशहरूमा भएको थियो । यो त्यही पवित्र स्थल हो जहाँ महान ऋषि बाल्मीकि र व्यासले तपस्या गरेका थिए जहाँ महान राजा जनकले राज्य गरेका थिए, जहाँ महान विद्वान याज्ञवल्क्य र मैत्रेय बस्तथे ।
राष्ट्रिय गीत "सयौं थुँगा फूलका हामी, एउटै माला नेपाली"
हो र यो देश नेपालको प्रमुख बिन्दु मध्ये एक गौतम बुद्ध लुम्बिनीमा नेपाल मा जन्म भएको थियो र यसको प्राकृतिक सौन्दर्य हो।
धेरैजसो किसानहरू हुन्। तिनीहरूले धान, मकै, गहुँ, कोदो, जौ, आलु आदि उत्पादन गर्दछन् शहरका केही मानिसहरू व्यापारीहरू हुन्। केहि उद्योगीहरु छन् र तिनीहरू धेरै श्रम र शिष्ट छन्।
प्राकृतिक स्रोतहरूमा पुग्नको कारण, पर्यटकहरू तपाईंको देश भ्रमण गर्न मन पराउँछन्। तिनीहरू यहाँ लोपोन्मुख चराहरू र जनावरहरू हेर्न सक्छन्।तिनीहरूले प्राकृतिक सुन्दरता पनि देख्न सक्छन्।त्यसैले पर्यटन हाम्रो सम्भावित उद्योग हो।
नेपालमा बस्ने मानिसहरु बिभिन्न जाति र धर्मका हुन् जसले विभिन्न परम्परा र सांस्कृतिक मूल्यहरु पछ्याउँदछन्। जस्तो कि हामीलाई थाहा छ कि नेपाल एउटा हिन्दू देशको रूपमा चिनिन्छ, अन्य धर्महरू जस्तै बौद्ध, क्रिश्चियन, किराट, इस्लाम, इत्यादि द्वारा। तिनीहरू विभिन्न चाडहरू मनाउँछन् र उनीहरूको आफ्नै मातृभाषाको भाषा छ। हाम्रो मुख्य खाना दाल भात हो। 80% भन्दा बढि मानिसहरु कृषिमा संलग्न छन्। केवल थोरै व्यक्तिले कारखाना, कार्यालय, व्यवसाय, आदि मा काम गर्छन् काठमाण्डु हाम्रो राजधानी शहर हो जुन मन्दिरको शहरको रूपमा पनि चिनिन्छ।
हामी विश्व शान्तिको पक्षमा छौं । हामीलाई संयुक्त राष्ट्रसंघको बडापत्रमा विश्वास छ । हामी विश्वमा शान्ति कायम गर्न सधै तत्पर रहन्छौं । हाम्रा शान्ति सैनिकहरू अशान्त देशमा शान्ति स्थापना गरिरहेका छन् । हामी “ बाँच र बाँच्नदेऊ " नीतिमा आस्था राख्दछौं । हामी हाम्रा चन्द्र सूर्य भएको राष्ट्रिय झण्डा सधैं आकाशमा फहराउन कृत सङ्कल्पित छौं ।
हाम्रो देश नेपालका मुख्य समस्यामा वनविनास एक मुख्य हो जसले गर्दा बाढी, पहिरो, भूक्षय र परिस्थितिकीय प्रणाली विनास हुन्छ । संसारको सर्वोच्च शिखर सगरमाथा नेपाल र चीन को सीमानामा अवस्थित छ ।
Essay 6
हिमालको सेतो फेटा, पहाडको हरियो भोटा र तराईको पहेँलो कछाड फेरेर बसेको मेरो देश मेरो मुटुको टुक्रा हो । सिन्धुमा हराएको विन्दु जस्तै विश्वको भूमण्डलमा सानो देखिए पनि मेरो देश मेरो प्राकृतिक दृश्यले एकदमै सुन्दर र पवित्र छ । पूर्व मेची र पश्चिममा कालीको रेखा कोरेर उत्तरतर्फ हिमश्रृङ्खलाको प्राकृतिक पर्खाल लगाई स्वयम् प्रकृति नै मेरो देशको रक्षामा खटिएकी छिन् । यस देशको चार किल्लाभित्र प्रकृति रमाउँदै नाचेकी छिन् ।
सूर्यका सुनौलो र सुकुमोल किरणहरु जब हिमाललाई स्पर्श गर्दै आउँछन् । अनि मेरो देशमा उज्यालो देखिन्छ । रहस्यको सखर मेरो देश अनेकता भित्र एकता भएको देश हो विश्वभरिकै प्राकृतिक सौन्दर्यलाई जम्मा पारेर भगवान्ले यसै मुलुकमा खन्याएकी छिन् । “चार जात छतिस वर्णको फूलबारी” का रुपमा रहेको मेरो देशभित्र अनेक जातजाति छन् ।
शेर्पा नाच, गुरुङको रोदी, लिम्बुको धाननाच र नेवारको लाखेनाचले यहाँ अलग–अलग संस्कृति र जातिको परम्परा छन् । तर यहाँ ती प्रत्येक जातजातिरुपी रंगीबिरंगी फूलहरुका बीचबाट विभिन्न संस्कृतिहरुका माझबाट एउटा राम्री सौन्दर्य ज्योतिको प्रस्तुती भएको छ र नेपाली संस्कृतिको जन्म भएको छ । यहाँ बुद्धका भक्तहरु पशुपतिका दर्शनको लागि छट्पटिरहेका र पशुपतिका भक्तहरु गुम्बा दर्शनको लागि यति स्वच्छ भूमिभित्र पशुपतिनाथ र स्वयम्भूले रत्नपार्कको मस्जिदसँग डाह गर्दैनन् । गिरिजाघरको विरुद्ध लडाई गरेका छैनन् । यसरी धार्मिक सहिष्ण्ुताको मूल फुटेको देश हो मेरो देश । हाम्रो देश नेपालमा सबै बिच घनिष्ट सम्बन्ध रहेको छ । यसले हाम्रो देशलाई अरु भन्दा फरक र राम्रो बनाएको छ । सबैका बिचमा हुने सहिष्णुताको भावनाले हाम्रो देशमा एकअर्कालाई हेप्ने, इर्श्या र डाहा गर्ने, धर्म र संस्कृतिमा बेदभाव गर्ने जस्ता काम हुदैनन्।
नेपालमा कलकल बग्ने खोला र छंगछंग गर्ने झरनाको आवाजमा चराचुरुङ्गी चिरबिर स्वरको मिश्रणले एउटा राम्रो ध्वनी निस्किन्छ अनि त्यसबाट नसोचेको आनन्दको प्राप्त हुन्छ । मानिस जब प्रकृतिको यस्तो रमणीय ठाउँमा आफु भएको देख्छ तब उसलाई केही कुराको मोह, स्वार्थ रहदैन ।
यहाँ जब खोलाको पवित्र पानीको स्पर्श हाम्रो जिउसंग हुन्छ तब एक प्रकारको आनन्द महसुस हुन्छ। त्यो आनन्द र त्यस्ता पलहरु हामी विश्वमा कतै पनि भेटाउन सक्दैनौ। त्यसैले त रम्घाको पाखामा भानु उदाउँछन् गोसाइकुण्डको यात्रामा देवकोटा गुनगुनाउँछन्, अर्घौ अर्चले लेखनाथ जन्माउँछ, औँसीका काली रातमा पनि भोसिको टोलमा मोती चम्कन्छन् । प्रकृतिको वातावरणले सिंगारिएका पहाडको स्वच्छ हावा र चिसो पानीले राता राता गाला भएका पहाडीहरु जब मुस्कुराउँछन् अनि त मोनालिसाको सौन्दर्य पनि पानी बन्छ ।
Post a comment, social plugin, search this blog, nepali time.
As in many South Asian cultures, Nepali relational terms is very family-centric, respect-based, and gendered. As you venture beyond immediate family, terms change depending on the family member’s relation to you paternally or maternally. In this lesson, we will go over terms for immediate family and how some of these terms are used colloquially for non-family members.
Father = बाबा ( bābā ) Mother = आमा ( āmā ) *There are no terms for step-mother or step-father as this is very uncommon
Grandfather = बाजे ( bāje ); हजुरबुवा ( hajurbuwā ) Grandmother = बज्यै ( bajyai ); हजुरआमा ( hajurāmā ) *The terms for Grandfather and Grandmother are the same on both sides of the family. It is also not uncommon to refer to people who are much older than you and not related to you as hajurbuwa or hajurama.
Granddaughter = नातिनी ( nātinī ) Grandson = नाति ( nāti )
Elder brother = दाइ ( dāi ) *Dai is also a friendly term for any older male in your life. You may refer to a older male friend or colleague as Dai. Additionally, if you walk into a tea shop or food stall, it is common to refer to this stranger as Dai.
Older male = जेठो (Jēṭhō) *This word is used to distinguish an older male sibling. You would not call your older brother Jetho Dai, instead this is used to describe their relationship to you. For example, if someone asks about your brother’s names, you would distinguish the older from the younger: “Mero jetho dai ko naam John ho” “ My older brother’s name is John” .
Elder sister = दिदी ( didī ) *As with Dai, Didi is also a friendly term for any older non-relative woman in your life. You may refer to a older female friend, colleague, or stranger as Didi.
Older female = जेठी (Jēṭhī) *This word is used to distinguish an oldest female sibling. You would not call your oldest sister Jethi Didi, instead this is used to describe their relationship to you. For example, if someone asks about your sister’s names, you would distinguish the oldest from the others: “Mero jethi didi ko naam Sara ho” “ My oldest sister’s name is Sara” .
Younger brother = भाइ ( bhāi ) *As well as a direct term for your younger brother, Bhai is also friendly term for all younger males who are not related to you.
Younger male = कान्छो (kānchhō) *This word is used to distinguish an younger male sibling or son. You would not call your youngest brother kanchho bhai, instead this is used to describe their relationship to you. For example, if someone asks about your brother’s names, you would distinguish the youngest from the others: “Mero kanchho bhai ko naam Ram ho” “ My youngest brother’s name is Ram” . Further, if he is the youngest family member, or male in the social setting, people may refer to him (or you) as Kanchho as a term of endearment.
Younger sister = बहिनी ( bahinī ) **As well as a direct term for your younger sister, Bahini is also friendly term for all younger females who are not related to you.
Younger female = कान्छी (Kānchhī) **This word is used to distinguish an youngest female sibling or daughter. You would not call your youngest sister kanchhi bahini, instead this is used to describe their relationship to you/refer to them. For example, if someone asks about your sister’s names, you would distinguish the youngest from the rest: “Mero kanchhi bahini ko naam Rama ho” “ My youngest sister’s name is Rama” . Further, if she is the youngest family member, or female in the social setting, people may refer to her (or you) as Kanchhi as a term of endearment.
Daughter = छोरी ( chorī ) Son = छोरा ( chorā )
Husband = श्रीमान् ( śrīmān ) or बुढा ( buḍhā ) Wife = श्रीमती ( śrīmatī ) or बुढी ( buḍhī ) *Budha and Budhi translate to old-man and old-woman. It is more polite to ask about someone’s husband or wife using sriman or srimati. They (or you) may refer to their spouse as budha or budhi.
Practice your knowledge of immediate familial terms below. Flashcards will show the Nepali word. Please type the English translation:
Resources for Self-Instructional Learners of Less Commonly Taught Languages Copyright © by University of Wisconsin-Madison Students in African 671 is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License , except where otherwise noted.
Words for family members and other relatives in Nepali (नेपाली), an Eastern Pahari language spoken mainly in Nepal and India,.
Meaning | |
---|---|
family | परिवार (parivāra) |
relation | नाता (nātā) |
relative | नातेदार (nātedāra) |
Own family | |
father | बुबा (bubā) |
mother | आमा (āmā) |
husband | लोग्ने (logne) |
wife | स्वास्नी (svāsnī) |
children | बच्चाबच्ची (baccābaccī) |
son | छोरा (chorā) |
daughter | छोरी (chorī) |
younger brother | भाइ (bhāi) |
elder brother | दाइ (dāi) |
younger sister | बहिनी (bahinī) |
elder sister | दिदी (didī) |
Father's side | |
grandfather (father's father) | हजुरबुबा (hajurabubā) |
grandmother (father's mother) | हजुरआमा (hajuraāmā) |
uncle (father's younger brother) | काका (kākā) |
uncle (father's elder brother) | ठुलाबा (ṭhulābā) |
uncle (father's sister's husband) | फुपाजु (phupāju) |
aunt (father's younger brother's wife) | काकी (kākī) |
aunt (father's elder brother's wife) | ठुलीमा (ṭhulīmā ) |
aunt (father's sister) | फुपू (phupū) |
Mother's side | |
grandfather (mother's father) | हजुरबुबा (hajurabubā) |
grandmother (mother's mother) | हजुरआमा (hajuraāmā) |
uncle (mother's brother) | मामा (māmā) |
uncle (mother's sister's husband) | सानाबा (sānābā) |
aunt (mother's brother's wife) | माइजू (māijū) |
aunt (mother's sister) | सानीमा (sānīmā ) |
Brother's side | |
sister-in-law (younger brother's wife) | बुहारी (buhārī) |
sister-in-law (elder brother's wife) | भाउजू (bhāujū) |
nephew (brother's son) | भतिजो (bhatijo) |
niece (brother's daughter) | भतिजी (bhatijī) |
Sister's side | |
brother-in-law (younger sister's husband) | जुवाइँ (juvāĩ) |
brother-in-law (elder sister's husband) | भिनाजु (bhināju) |
nephew (sister's son) | भान्जो (bhānjo) |
niece (sister's daughter) | भान्जी (bhānjī) |
Husband's side | |
father-in-law (husband's father) | ससुरो (sasuro) |
mother-in-law (husband's mother) | सासू (sāsū) |
brother-in-law (husband's younger brother) | देवर (devara) |
brother-in-law (husband's elder brother) | जेठाजु (jeṭhāju) |
sister-in-law (husband's younger brother's wife) | देवरानी (devarānī) |
sister-in-law (husband's elder brother's wife) | जेठानी (jeṭhānī) |
sister-in-law (husband's younger sister) | नन्द (nanda) |
sister-in-law (husband's elder sister) | आमाजू (āmājū) |
sister-in-law's husband (husband's younger sister's husband) | नन्दे भाइ (nande bhāi) |
sister-in-law's husband (husband's elder sister's husband) | बुबा (bubā) |
Wife's sister | |
father-in-law (wife's father) | ससुरो (sasuro) |
mother-in-law (wife's mother) | सासू (sāsū) |
brother-in-law (wife's younger brother) | सालो (sālo) |
brother-in-law (wife's elder brother) | जेठान (jeṭhāna) |
brother-in-law's wife (wife's younger brother's wife) | बहिनी (bahinī) |
brother-in-law's wife (wife's elder brother's wife) | जेठान दिदी (jeṭhāna didī) |
sister-in-law (wife's younger sister) | साली (sālī) |
sister-in-law (wife's elder sister) | जेठीसासू (jeṭhīsāsū) |
sister-in-law's husband (wife's younger sister's husband) | साढु भाइ (sāḍhu bhāi) |
sister-in-law's husband (wife's elder sister's husband) | साढु दाइ (sāḍhu dāi) |
Son's family | |
daughter-in-law (son's wife) | बुहारी (buhārī) |
grandson (son's son) | नाति (nāti) |
granddaughter (son's daughter) | नातिनी (nātinī) |
Daughter's family | |
son-in-law (daughter's husband) | जुवाइँ (juvāĩ) |
grandson (daughter's son) | नाति (nāti) |
granddaughter (daughter's daughter) | नातिनी (nātinī) |
Other relatives | |
cousin (father's sister's younger son) | भानिज भाइ (bhānija bhāi) |
cousin (father's sister's elder son) | भानिज दाइ (bhānija dāi) |
cousin (father's sister's younger daughter) | भान्जी बहिनी (bhānjī bahinī) |
cousin (father's sister's elder daughter) | भान्जी दिदी (bhānjī didī) |
cousin (mother's sister's son) | सानीमाका छोरा (sānīmākā chorā) |
cousin (mother's sister's daughter) | सानीमाकी छोरी (sānīmākī chorī) |
cousin (maternal uncle's son) | मामाको छोरा (māmāko chorā) |
cousin (maternal uncle's daughter) | मामाकी छोरी (māmākī chorī) |
Details provided by Arnav Darnal.
Hear some Nepali family words:
More information about family words in Nepali https://www.imnepal.com/name-family-relations-english-nepali/ http://polymath.org/nepali_family.php
Information about Nepali | Phrases | Numbers | Colours | Family Words | Tower of Babel
Bengali , Hindi , Marathi , Nepali , Persian (Farsi) , Urdu
Family words in other languages
Why not share this page:
If you like this site and find it useful, you can support it by making a donation via PayPal or Patreon , or by contributing in other ways . Omniglot is how I make my living.
Get a 30-day Free Trial of Amazon Prime (UK)
(adsbygoogle = window.adsbygoogle || []).push({});.
Dirgha Raj Prasai
Since the creation of greater Nepal, the Nepali language has been popular as an easy means of communication between all language speakers of the nation. Many years before the creation of greater Nepal, the Nepali language had been in use from Bhramhaputra in the east and Kashmir in the west. The linguists have taken the stone inscription of Adityabanshi king Damupal, dating back to 1038 BS, as the official source of Nepali language. A copperplate inscription dating back to 1280 BS is the historical evidence of Krachalya King’s victory over Kedar-land Gadawal to create Sija’s Rigime. After studying the gold inscription of Prithvi Malla of 1413 B.S, we can surmise that the Nepali language came into existence in Gorkha and Gadawal since then.
Linguist Balkrishna Pokharel has written that the Nepali language used in Kirat era until 1382 BS is indicated by Simrangaud king Harisingh Dev’s Pandit Jyotirishwor’s Maithiti book ‘Barnaratnakar.’ Similarly, Bhanubhakta Pokharel writes, "Five-seven hundred years prior to the unification of Nepal, the kings and rulers of the nations in this region relied on Nepali language for inter-state use as in sending letters, treaties and agreements. Prithvi Narayan Shah, during his unification campaign spanning Baise, Chaubise, Limbuwan, Khumbuwan including Apungi breakaway states, used Nepali language whenever he had to speak with the monarchs of these states." In this fashion, the Nepali language gained a status as the inter-caste medium of communication.
There are plenty of archives to indicate that Prithvi Narayan Shah, before unification of Nepal, had used Nepali language when speaking with Kantipur’s king Laxminarsingh Malla and his son Pratap Malla. There are many evidences that kings Jagat Prakash Malla, Bhupatendra Malla, Bhaskar Malla, Pratap Malla and Jayaprakash Malla used Nepali language in their correspondence. As Nepali language was already in use among the smaller states before the creation of greater Nepal, it helped Prithvi Narayan Shah in his unification campaign.
Historian Nayaraj Panta has mentioned many evidences to indicate that Nepali language was used in correspondence during the Malla era, many years before the unification campaign got underway. Panta writes, "There is a stone inscription in Bishwonath Temple erected by Bhim Malla in front of Kalbhairav at Hanumandhoka." The stone inscription dating back to Nepal Sambat (Newari calendar year) 761 during the time of Laxminarsingh Malla located at a Dabali at the side of Kathmandu’s big Gantaghar and Makhan Shivalaya is written in Nepali language. There is a stone inscription in Nepali language that Pratap Malla created at Rani Pokhari in Nepal Sambat 790. The red seal written in Nepali language by Jagat Prakash Malla in 1585 Sakh S. and Jaya Prakash Mall’s document signed in the name of God as a witness to Prithvi Narayan Shah in 3 Poush 1814 BS mentions, "Kathmandu will not ambush the materials brought from Gorkha, receive the goldsmith coming from Bhot, take the coins brought from Madhes, give Naldum to Kathmandu and do the work of Kathmandu."
Historian Shankarman Rajbhanshi writes, "The Syahamohar (authority writing) written in Poush of 1719 BS by Morang king Harishchandra Sen and Brish Sen were the papers written in Nepali language.
Makawanpur’s king Manik Sen wrote Syahamor in Nepali language to Shri Gosai and papers written under the title Kartik, 1984 BS and there are papers written in Nepali language by Budhikarna Raya in 1824 BS from Bijayapur. Nepali, Hindi, Maithili, Bhojpuri, Bangali, Gadawali languages are the children of Sanskrit language. The Sanskrit language had occupied the position of national language throughout the Licchavi rule in Nepal. (Puratatwa Sangraha 2018). During the Malla rule, Sanskrit, Nepali and Newari language including local languages were used. Before the unification of Nepal, those travelling to Gorkha, Lamjung, Kaski and Janakpur from Kathmandu spoke in Nepali language. In this way, Nepali language came into practice from Bramhaputra to Kashmir. The fact is that Nepali language is not the language enforced by the victorious rulers like kings Prithvi Narayan Shah and Mahendra.
Darjeeling’s intellectual scholar Parasmani Pradhan had said, "Nepali language is not a language belonging only to a certain caste and creed. Not only the Bhramin, Chetri castes but Gurung, Magar, Rai, Limbu, Newar, Tamang have embraced Nepali language as their language despite having their own separate mother tongues. This has created a huge Nepali caste. There is no such thing as that one should forget the person’s caste language. If some castes are trying to struggle with the concept that Nepali language is not their language, they will not allow themselves to stand firm nor will allow others to do so. The Khas sound changed into Khas language and became the language of Gorkha and Gorkhali and now it is the language of all Nepalese people. The Nepali language is accepted by the Nepalese in India’s Assam, Manipur, Darjeeling, Deharadun of Uttaranchal and Almoda. The Indian government has given an international recognition to the Nepali language treating it as that of the government language.
Nepal is home to various castes, languages and people. There are a total of 124 different languages spoken in the nation. Among them, 40/50 languages are in developed state. Maithili, Bhojpuri, Awadhi, Magar, Gurung, Tamang, Sherpa, Newar, Tharu, Rajbanshi, Limbu, Rai, Thakali, Sunuwar, Satar, Urdu are popular in their own communities. The Hindi language is also spoken at some places due to the open border. However, the influence of the Hindi language as compared to what the local mother tongues have is none. Hindi is the national language of India. To adopt Indian national language is tantamount to accepting Indian dominance, which the Nepalese people are against. Since 2006, our thinking after independence has been increasingly influenced by the antinationalist elements and foreigners. This is not good for the Nepalese people.
Nepal is very rich in terms of language. This does not mean that every local language should be turned into an official language. If attempts are made in this direction, it may create difficulties in many aspects. A Newar scholar Ashok Shrestha writes, "It is nothing more than intellectual folly to launch agitation supporting the concept of Baise and Chaubise states (22 and 24 states). Kathmandu is the capital; it is natural that multi-castes of people from diverse geographical areas stretching from Mechi in the east to Mahakali are gathered here. There is a hidden mentality to make these people that cannot speak Newari cross Thankot." Thus, people speaking different language need to sacrifice on account of nationality. Following the unification of Nepal, all the castes and creeds of the nation have merged into a single caste of being Nepali in the mainstream of greater Nepal. In 2008, at the oath taking ceremony of the Constituent Assembly (CA) members, they took oath in fifty different languages and made fun of national unity.
The first Vice President of Republic Nepal Parmananda Jha, who has three decade’s experience as a justice, disregarded the national attire and took oath in Hindi language, an act which was against the constitution. The Maoist chairman Pushpa Kamal Dahal ‘Prachanda’ appeared in suit and tie to take the oath of office as the Prime Minister. How shameful is it? This effort to disdain Nepalese identity was a big defect. The national attire that reflects the Nepalese identity is Daura-Suruwal and Dhaka Topi. There were no debates raised on the subject of this national attire even after the restoration of democracy in the nation. The Nepalese language is recognized as the national language since the unification. The Nepalese kings, Nepali Congress leader BP Koirala, Matrika Prasad Koirala, Tanka Prasad Acharya, K I Singh, all the leaders, including the communist leaders and poets, have never disgraced the national attire.
Newars are nationalists. However, on purpose or inadvertently, the debate on language was started from Newars of Kathmandu. Newars are taken aback as the communal harmony existing in the nation is rickety. Newars have a huge contribution in creating awareness of Hindu and Budhist religions in Nepal. The local mother tongues can be used to save national assets through literary writings, dramas, cinemas, dance and songs. The government has made arrangement for lessons in Newari, Maithili and other languages in schools.
In such a context where the globe is becoming a village, it would not be appropriate to get entangled in a dispute of whether the local language should be given space as official language of correspondence. For example, at Dhapkharka of Bhojpur, a Sherpa school was set up a few years ago with the intention of developing the mother tongue. Although NGOs worked ardently and the students flocked the school for some days, it closed down afterwards. The desire to learn Newari language in TU is depleting. The Newari-language department in Tri-Chandra Campus is empty. Some schools are offering courses in Limbu, Gurung, Magar, Tamang and Urdu languages. If these languages had a prospect in the international arena, it could have been taken as a positive step. If forceful attempts are made to transform the local ethnic languages into official language of correspondence, it will result in ethnic conflict, which, in turn, may harm national unity. The Nepalese scattered here and in other nations should be alert to prevent such a situation.
source: Prasai,Dirgha Raj(2011),"History Of Nepali Language And Its Importance ", 27 Feb 2011, Rising Nepal
Featured news.
Featured articles.
Featured vacancies.
Would you like to advertise here.
Students in a Tibetan-medium school in Kathmandu study for their exams. By knowing the number and age of speakers of a particular language, policy makers can better plan for their inclusion as the medium or subject of instruction in early education.
The 21st of February marked International Mother Language day, an annual UNESCO Heritage Day that celebrates linguistic diversity and multilingualism around the world. This year’s International Mother Language Day has particular importance, as 2019 has been marked as the United Nations International Year of Indigenous Languages.
Most estimates place the total number of languages in the world at around 7,000. Calculating the number of languages in a given country or region is important for both linguists and policy makers (as well as a host of other professions) for many reasons. By knowing the numbers of speakers of a particular language, policy makers can more effectively plan for linguistically-inclusive public communication and administration, consider the role of different languages as the medium or subject of instruction in education systems, and direct efforts for language preservation and revitalisation.
However, while empirical data on other social characteristics is usually readily available or easy to collect, data on language has often proved more difficult to enumerate. This post will explore how the question, the context, and the response all provide room for subjective interpretation and can lead to vastly different figures for the number of languages in a single country: Nepal.
The small South Asian nation of Nepal boasts huge linguistic diversity relative to its geographic, economic, and population size. Inhabitants of modern-day Nepal were historically made up of hundreds of distinct groups of people with different cultures, languages, and leaders, who were only united under a single ruler in 1768. Topographical barriers like the great mountains of the Himalayas and the sweeping plains of the lowland Terai region meant that many languages developed in relative isolation.
Nepal has collected language data through regular decennial censuses for the last 60 years. Yet within this relatively short period, various censuses and other independent linguistic surveys have returned different tallies for the number of languages present in Nepal. Estimates have ranged from as few as 17 in the 1971 census, to 123 languages in the most recent census of 2011, to an estimate of over 140 in a 2005 linguistic survey, as shown in the table:
Data from Central Bureau of Statistics, Malla, Toba, and Noonan quoted in Yadava, Y. (2014). Language Use in Nepal. In Central Bureau of Statistics. Population Monograph of Nepal Volume II: Social Demography. (pp. 51-53) and from Ethnologue 13th – 15th, and 21st Editions. Retrieved February 15, 2019, from https://www.ethnologue.com/archive
While it’s true that language, and language use, shifts naturally over time due to factors such as generational change, revitalisation efforts, or migration, the radical differences between estimates in Nepal over just sixty years suggests something more complicated is at play.
While many census or survey questions can be answered objectively and impartially, others, such as questions on mother tongue, language use, ethnicity, or religion, require the respondent to make a subjective judgement. In Nepal, as elsewhere, the wording of the question, the wider social and political context within which the question is asked, and the respondents outlook and ideology towards language, have all influenced efforts to calculate the country’s languages.
The first way in which respondents may be influenced in their reporting of language is the wording of the question itself. Subtle differences in the terminology, phrasing, or layout can change the way a question is interpreted and answered.
The 2011 Census in Nepal included one question on language (Yadava 2014, p. 52):
|
Looking closely at this question, there are several possible ways respondents could have been influenced in the responses they provided.
Firstly, the terminology itself may have induced certain responses. Nepal’s Central Bureau of Statistics opted to use the term “mother tongue” (मातृभाषा /mātr̥bhāṣā/ in Nepali) in the 2011 Census, over alternatives such as “main language”, “usual language”, “home language”, etc.
For some people, these terms could be considered synonyms as they elicit the same response. For example, an Australian, living in Australia, of British-heritage parents, would answer “English” in all three situations. For others, the response may be different based on the subtly different slant of each term. For example, a child of a Vietnamese immigrant mother in Montreal who first learned Vietnamese (the “mother tongue”), but uses mostly French when interacting with the Canadian father and local friends (the “home language”), and speaks English to colleagues in a multinational workplace (the “usual language”).
In his chapter in the ground-breaking book Census and Identity: The Politics of Race, Ethnicity, and Language in National Censuses ’, Arel (2002) refers to this as different “language situations”. Canada is one of the few countries that attempts to collect data on all three possible language situations in its surveys – most countries, including Australia and Nepal, only ask about one or two potential language situations. By focusing on the “mother tongue” of the respondent, ignoring other potential terms such as “usual” or “home” language, the 2011 Census elicited a certain response from respondents.
Though the 2011 Census in Nepal did also request respondents to provide another language as their “second language”, no further definition or guidance was given to clarify what was meant by “second language”. Given that the majority of respondents (56%) who chose to answer this question listed the national language, Nepali, as their second language, it is likely that many took this as an opportunity to assert their knowledge of the language of social mobility.
Another potential challenge is the layout of the census form itself. In 2011, a single space was provided for each part of the question, forgoing the possibility of more than one language being spoken in favour of simpler enumeration, indicating a bias towards mono- or bilingualism in a country where multilingualism is common, if not the norm.
A young woman from the Thulung ethno-linguistic group of far-eastern Nepal proudly poses in traditional wear during a language documentation workshop in Solukhumbu district
In 2011, the response format was open-ended, with no list of languages to choose from. This led to confusion between duplicate, indistinct, or unknown languages that was ultimately resolved by grouping some 21,000 responses into a single ‘other’ category, and another 47,000 as ‘non-responses’ (Yadava, 2014) – potentially missing smaller, lesser known or documented languages.
Conversely, in 1981, the census question around language provided a list of the five largest, most dominant languages and a catch-all ‘other’ category, reflecting the wider socio-political context at the time, as we will see soon. It is likely that the inherent bias contained in this question influenced the way people responded.
Quantifying the number of languages in a country or region can also be influenced by the prevailing political, social, and cultural climate. As Sebba (2017) aptly puts it when describing the inclusion of a language question in the 2011 British Census: “inevitably, questions about language are asked within a social and historical context which both constrains the possible answers and motivates respondents to select certain answers rather than others from those available, in accordance with prevailing ideologies about (among others) nation, ethnicity and language. The act of census-taking (…) is always politically and ideologically charged.”
The relatively low number of languages reported in Nepal’s early censuses were undoubtedly influenced by the assimilation policies in place at the time, and the generally higher levels of social exclusion. From 1962 to 1990, under a political system known as “Panchayat” and controlled by an authoritarian monarchy, the state viewed linguistic, gender, ethnic, and spiritual diversity as barriers to be overcome in the pursuit of a ‘unified’, ‘modern’ Nepal. Cultural ‘unity’ was projected as essential to nation-building and the maintenance of independence. The relatively low number of languages reported in the 1962, 1971, 1981, and 1991 Census reflected the widespread restrictions on cultural and linguistic expression that the Nepali population was experiencing during these years.
Through the 1990s and 2000s, the Maoist ‘People’s War’ raged against the monarchy, promising greater representation to minority caste, ethnic, linguistic, and gender groups. The decade-long civil war was linked to the populations’ growing awareness of social and cultural inequalities that had persisted for generations. The substantial increase in the number of languages reported in the 1996 Census, and all censuses thereafter, was therefore a manifestation of the wider phenomenon of ethno-linguistic awakening.
Since the conclusion of the civil war, the Government of Nepal (which today includes a majority of Maoist and Communist party members) has for the most part promoted linguistic diversity and harmony – for example, the 2015 Constitution declares that ‘all languages spoken in Nepal’ are to be considered national languages, and has opened the doors for individual provinces to declare their own official languages as part of the new federal structure – which is reflected in the 2011 Census results.
Arel (2002, p. 106) argues that in responding to questions around language, respondents can take a ‘forward looking’ or ‘backwards looking’ stance in providing their response. Arel points to the Belgium census of 1947 as an example of this, when many Flemish citizens provided “forward looking” responses by identifying French, as the language they wished their children would use in order to move up in social status.
Tibetan, also known as Bhot, is still spoken as the mother tongue of around 4,445 first, second, and third generation Tibetan refugees in Nepal
Many respondents in Nepal appear to be providing ‘backwards looking’ responses in the 2011 Census. A ‘backwards looking’ response is one that reflects the language of one’s parents or ancestors, regardless of the individual’s actual knowledge or regular use of the language. ‘Backwards looking’ responses may be politically or ideologically driven – the lack of knowledge of one’s ancestors’ language being seen as a temporary state brought about by authoritarian state policies – or simply a nostalgic and sentimental nod to historical or cultural roots.
Nepal’s 2011 Census data reported that there was 1,424 people who speak Tilung as their mother tongue. The Language Commission of Nepal, through their own local-level surveys and consultations, found there to be only two fluent speakers of Tilung. Other members of the wider ethnic group reported Tilung as their mother tongue despite not speaking more than a handful of isolated words, thus displaying a ‘backwards looking’ approach in their responses. The Language Commission has received many anecdotal reports of other languages similarly being over-represented in Census results due to ‘backwards looking’ reporting of cultural heritage versus the language most often or most fluently spoken. And while there are still living speakers of a language, as with Tilung, correcting this practice would not necessarily change the total number of languages present; but knowing the precise number of speakers of a language allows government to better target language documentation and preservation efforts, particularly in a resource-strained context like Nepal. A language with 1,424 speakers might be considered only ‘threatened’, but with two elderly speakers it is ‘almost extinct’ (see Expanded Graded Intergenerational Disruption Scale ).
Regardless of the precise number of languages reported, Nepal is and always has been a multilingual and multicultural country. Nepal is already planning for the 2021 Census, and by further refining its Census protocol and considering the various ways the socio-political context and personal ideologies may influence responses, the Government of Nepal will be able to better plan and implement linguistically-inclusive policies for its citizens.
Arel, D. (2002). Language categories in censuses: backward- or forward-looking? In D. I. Kertzer & D. Arel (Eds.), Census and Identity: The Politics of Race, Ethnicity, and Language in National Censuses (p. 97). Cambridge, UK ; New York: Cambridge University Press.
Bennett, L. (2005, December). Gender, Caste and Ethnic Exclusion in Nepal: Following the Policy Process from Analysis to Action . (p. 7) Paper presented at the New Frontiers of Social Policy Conference, Arusha, Tanzania.
Sebba, M. (2017). Awkward questions: language issues in the 2011 census in England. Journal of Multilingual and Multicultural Development . https://doi.org/10.1080/01434632.2017.1342651
Yadava, Y. (2014). Language Use in Nepal. In Central Bureau of Statistics. Population Monograph of Nepal Volume II: Social Demography . Central Bureau of Statistics.
Next post intercultural communication at work: poles in china, related posts, is it ok for linguists to hate new words.
Naomi Fillmore is a language, education, and development professional with experience spanning South and South East Asia, Latin America, and the Pacific. In 2018, Naomi served as an Adviser to the Language Commission of Nepal. Her Masters research at Deakin University looked at mother tongue-based multilingual education reform in the Philippines. With a background in applied linguistics and language teaching, Naomi is passionate about the intersection of language and early education.
Save my name, email, and website in this browser for the next time I comment.
Notify me of follow-up comments by email.
Notify me of new posts by email.
Be the first to know. Sign up now to stay updated on our news and latest posts.
Email Address
Please note you do not have access to teaching notes, mother tongue-based multilingual education in nepal: past, present, and emerging trends.
Annual Review of Comparative and International Education 2019
ISBN : 978-1-83867-724-4 , eISBN : 978-1-83867-723-7
Publication date: 17 June 2020
The history of Nepal gives some insight into its current status as a diverse and multilingual nation with more than 123 languages. Multilingualism is part of the founding philosophy of the country but since it was unified in 1768, government attitudes to language and language education have fluctuated. Though historically education in Nepal has been delivered exclusively in the Nepali language and, more recently, in English, the Government of Nepal is now committed to introducing mother tongue-based, multilingual education (MLE).
Nepal has among the lowest literacy rates in the world (UNESCO Institute for Statistics, 2015) and the government seeks to turn this trend around, particularly for students who do not speak Nepali as a mother tongue. The commitment to strengthening mother tongue-based MLE features prominently in the Constitution of Nepal (2015), the Act Relating to Compulsory and Free Education (2018) and the School Sector Development Plan (MOEST, 2018). This new constitution declares that “all the mother tongues spoken in Nepal shall be the national language” (2015 article 6).
Implementing these policy commitments in over 120 languages across seven provinces and 753 municipalities is the next challenge for the fledgling democracy. As a “wicked hard” policy area, doing so will require a solid understanding of local attitudes, beliefs, resources, and capacities. This chapter gives a unified review of the history, languages, ideologies, beliefs, and trends that currently influence MLE in Nepal and are likely to play a role into the future.
Acknowledgments.
The author thanks Dr. Lava Deo Awasthi, Chairperson of the Language Commission (Government of Nepal), for his substantial contributions to this chapter.
Fillmore, N. (2020), "Mother Tongue-Based Multilingual Education in Nepal: Past, Present, and Emerging Trends", Wiseman, A.W. (Ed.) Annual Review of Comparative and International Education 2019 ( International Perspectives on Education and Society, Vol. 39 ), Emerald Publishing Limited, Leeds, pp. 231-254. https://doi.org/10.1108/S1479-367920200000039020
Emerald Publishing Limited
Copyright © 2020 Emerald Publishing Limited
Please share your general feedback
Contact Customer Support
Human contributions.
From professional translators, enterprises, web pages and freely available translation repositories.
Add a translation
essay on mother in nepali language
नेपाली भाषामा आमामा निबन्ध
Last Update: 2020-07-27 Usage Frequency: 1 Quality: Reference: Anonymous
essay on mother in nepali
नेपाली भाषामा आमा मा निबंध
Last Update: 2018-06-03 Usage Frequency: 1 Quality: Reference: Anonymous
essay on cow in nepali language
नेपाली भाषामा गाईमा निबन्ध
Last Update: 2021-11-12 Usage Frequency: 1 Quality: Reference: Anonymous
essay on mother teresa on nepali language
नेपाली भाषामा मदर टेरेसासम्बन्धी निबन्ध
Last Update: 2023-05-26 Usage Frequency: 1 Quality: Reference: Anonymous
essay on animals in nepali language
नेपाली भाषामा जनावरहरूमा निबन्ध
Last Update: 2023-12-23 Usage Frequency: 6 Quality: Reference: Anonymous
essay on my country in nepali language
मेरो देश nepali भाषा मा निबंध
Last Update: 2023-08-21 Usage Frequency: 6 Quality: Reference: Anonymous
essay on technical education in nepali language
नेपाली भाषामा प्राविधिक शिक्षामा निबन्ध
Last Update: 2024-03-09 Usage Frequency: 14 Quality: Reference: Anonymous
poem on mother in nepali
नेपालीमा आमामा कविता
Last Update: 2024-05-08 Usage Frequency: 1 Quality: Reference: Anonymous
poems on mother in nepali
नेपाली आमा मा कविता
Last Update: 2016-10-02 Usage Frequency: 1 Quality: Reference: Anonymous
essay on yuba.barga.ko.bhumika in nepali language
नेपाली भाषामा yuba.barga.ko.bhumika मा निबंध
Last Update: 2016-07-29 Usage Frequency: 1 Quality: Reference: Anonymous
essay on cow in nepali languages
cow is a domestic animal
Last Update: 2018-12-11 Usage Frequency: 1 Quality: Reference: Anonymous
essay on students in nepali languages
नेपाली भाषाहरूमा विद्यार्थीहरूमा निबन्ध
Last Update: 2022-05-23 Usage Frequency: 1 Quality: Reference: Anonymous
essay on my father in nepali languages
मेरो बुबा मा नेपाली भाषाहरूमा निबन्ध
Last Update: 2019-11-14 Usage Frequency: 1 Quality: Reference: Anonymous
Users are now asking for help:.
मेरो देश नेपाल बारे निबन्ध | essay on my country nepal in nepali , मेरो देश नेपाल बारे निबन्ध (१५० शब्दहरु ) mero desh essay in nepali language, मेरो देश को बारेमा निबन्ध 200 शब्दमा essay on my country in nepali in 200, मेरो देश नेपाल बारे निबन्ध (२५० शब्दहरु ) mero desh nepal essay in nepali, मेरो देश को बारेमा निबन्ध 300 शब्दमा essay on my country in nepali in 300, मेरो देश नेपाल बारे निबन्ध ( ५०० शब्दहरु) essay on my country nepal in nepali in 500 words, recommended posts, post a comment.
Thanks for visit our site, please do not comment any spam link in comment box.
Contact form.
IMAGES
VIDEO
COMMENTS
आमा शिर्षकमा निबन्ध 500 शब्दमा | mother essay in nepali 500 words| Aama ko barema nibandha 500 shabdama. मेरी आमा एक साधारण महिला हुन् उनी मेरो सुपरहीरो हुन्। मेरो हरेक चरणमा ...
मातृभूमि निबन्ध । Essay on Motherland in Nepali language#मातृभूमि #motherland #essay#निबन्धTo stay updated please CLICK HERE to SUBSCRIBE ...
About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features NFL Sunday Ticket Press Copyright ...
Essay writing on Mother's day in Nepali. Mother's day is also known as Matatirtha Aunsi in Nepali. Easy Nepali essay on Mother's Day ( Matatirtha Aunsi).http...
தமிழில் என் அம்மா பற்றிய குறுகிய மற்றும் நீண்ட கட்டுரை
So here's to you, mom, and all you've done. To fill my life with pleasure. Every memory of time with you. Is one I'll always treasure. By Joanna Fuchs. Best collection of Nepali Poems on Mother. It also includes Nepali Gajal, Muktak on Mother. Nepali Aama Kabita Sangraha, Aama Muktak and Gajal in Nepali.
Aama Quotes In Nepali Mother love is a deep and unconditional affection that a mother feels towards her child. It is a natural bond that exists between a mother and her offspring, often described as one of the strongest and most enduring forms of love. A mother's love is characterized by nurturing, protection, and selflessness.
In Nepal, as per tradition, to show deep respect and gratitude to the mother, every year on Aunsi of Baishakh 'Mata Tirtha Aunsi or Aamako Mukh Herne din' is celebrated by Nepali Society.Nepali Mother's Day showing respect to mother only once in a year is not enough. so, Amako mukh herne din memorize us to give deep respect, love and care to mother for the rest of the life.
Essay 1. मेरो देश नेपाल बारे निबन्ध (१५० शब्दहरु ) नेपाल दक्षिण एसियामा सुन्दर जग्गाजस्तो देश हो यसको राजधानी शहर काठमाडौं हो। नेपाल भारत र चीन ले घेरिएको छ ...
About this app. Nepali ( नेपाली ) and English Essay Book For SEE ,Class 11 and 12 ( NEB Exam ) Full Exam Base. Nepali Nibandha book is Base on Nepali Education book and Exam Question. here you can find More than 100 Essay in this app and You Can Get New Topic and New Essay ( Nibandha ) Every week and This App Is Free and Small Size.
Nepali Familial Relationships (Immediate Family) As in many South Asian cultures, Nepali relational terms is very family-centric, respect-based, and gendered. As you venture beyond immediate family, terms change depending on the family member's relation to you paternally or maternally.
आज हामीसँग १००,१५०,२००,२५०,३००, ५०० शब्दमा सबै कक्षा ५ - १२ मेरो परिवार निबन्ध नेपालीमा Essay on my family in nepali | Mero pariwar essay in nepali छ।
For example, the word "younger sister or sister-in-law" in "husband's side" refers to your "husband's younger sister," who is known as "nanda.". Similarly, "brother in law" on both sides, is pronounced as "dāju" in the Nepali language. 4. Other Seniority Terms For Family In Nepali. Seniority words refer to the ...
Family words in Nepali. Words for family members and other relatives in Nepali (नेपाली), an Eastern Pahari language spoken mainly in Nepal and India,.
Makawanpur's king Manik Sen wrote Syahamor in Nepali language to Shri Gosai and papers written under the title Kartik, 1984 BS and there are papers written in Nepali language by Budhikarna Raya in 1824 BS from Bijayapur. Nepali, Hindi, Maithili, Bhojpuri, Bangali, Gadawali languages are the children of Sanskrit language.
Nepal has collected language data through regular decennial censuses for the last 60 years. Yet within this relatively short period, various censuses and other independent linguistic surveys have returned different tallies for the number of languages present in Nepal. Estimates have ranged from as few as 17 in the 1971 census, to 123 languages ...
आमा Essay in Nepali. Nepali handwriting.https://youtu.be/ATyzx_50T_Q
Though historically education in Nepal has been delivered exclusively in the Nepali language and, more recently, in English, the Government of Nepal is now committed to introducing mother tongue-based, multilingual education (MLE).Nepal has among the lowest literacy rates in the world (UNESCO Institute for Statistics, 2015) and the government ...
The national language Nepali is the mother tongue of only about half of the total population. At present (and at the time the Survey was undertaken), almost all of the language groups of Nepal are represented in the capital Kathmandu. ... Kathmandu66 UNESCO Kathmandu Series of Monographs and Working Papers: No. 1 Democracy, Gender Equality and ...
Get a better translation with7,838,979,974 human contributions. Contextual translation of "essay on mother in nepali language" into Nepali. Human translations with examples: नेपाली आमा मा कविता.
आज मेरो देश नेपाल बारे निबन्ध (essay on my country nepal in nepali) कक्षा ५, ६, ७, ८, ९, १०, ११ र १२ का लागि 150, 200, 250, 300, 500 शब्दमा छन ।
Devkota was born on the night of Lakshmi Puja on 13 November 1909 (27 Kartik 1966 BS) to father Teel Madhav Devkota and mother Amar Rajya Lakshmi Devi in Dhobidhara, Kathmandu. [6] [7] His father was a Sanskrit scholar, so he attained his basic education under the custodianship of his father.He started his formal education at Durbar High School, where he studied both Sanskrit grammar and ...
मेरो बुबा नेपाली निबंध | My Father Essay in Nepali | Nepali Essay | मेरो बुबा निबंध नेपाली#मेरो_बुबा ...