ラリグランス通信　152号
* * 2019/04/30* *

　　　　　　　　　　　　ラリグランスの仲間たち　　　カトマンズ　於　２０１8年6月　　　　　　　　 　　

Magal Multiple Campus

Kitipur Kathmandu

Practical of Sociology And Anthropology 

（社会研修：文化人類学　レポート）

Research the cultural change and the condition of youth in your village or town
（　村や街における文化風習の遍歴と若者の状況）

A research done in Sahidbhumi
（サビハミ地域における調査）

Introduction :
(序論：Sahidbhumiについて）

              Among the seven provincial states of Nepal, Dhankuta lies at the province no.1 according to the federal affairs. Dhankuta is located at the eastern part of Nepal. The clean and green environment, the natural beauty and the continuous flow of river basin are the identity and the objective of Dhankuta district. Dhankuta is suttounded by hills in every side. The total area of this district is 891 sq. km.

 Dhankiuta is divided into seven municipality in which three are urban and four are rural. Among them Sahidbhumi rural municipality is also one. Sahidbhumi municipality was renamed from Khalsha Chhintang Sahidbhumi. Sahidbhumi rural municipality was formed by merging three villages khoku, Chhintang and Ankhisalla. The headquarter of this municipality is at Piple Danda Khokku. The toral area of Sahidbhumi rural municipality is 99.5 sq. km with the total population of 18,730 according to the census 2011 A.D.
（ネパールは７つの州からなりDhankuta州はネパール東部の自然豊かな盆地です。Dhankiutaは７地区に分けられ３つが市街地で４つが農村部で、Sahidbhumi はその中の農村部にあたり、３つの村からなっています。Sahidbhumiの広さは2011年の調査によると広さは1071ヘロフィートで人口は１８７３０人です。）

Social Background :
（社会的背景）

           Among the total population of Sahidbhumi rural municipality, 80%  are Rai, 15 % are limbu and 5 % are ther ethnic groups like magar, gurung, dalit, newar, bhramins and chhetris. The main population of the people is agriculture. Animal hisbandry is also one of the occupation of the people living here. Besides these trade and industry are also the income source of the people of Sahidbhumi rural municipality.. People mainly celebrate Dashain ad Tihar. People are very friendly and co-operative.
（Sahidbhumi自治体の民族調査によると、８０％がライ族、１５％がリンブ族、５％が移住してきたマガール族、グルン族、ネワール族、ブラマン族、チェトリ族、そしてダリットです。主なる職業は農業で、移住してきた民族が家畜業です。人々の大切にしているお祭りはダサイン祭とティハル祭で、彼らは友好的で連帯感も強く村中で祭りを楽しみます。）。

 The main products of this municipality are orange, sugarcane, maize, wheat, etc. The animals like pig, cow, goat, he are reared. There is less strict in norms and values in the Rai community. There is no any discrimination among male and female. Both male and female have rights of everything.
（農業の主な産物はオレンジとサトウキビ、とうもろこし、小麦などです。また、豚、うし、ヤギなども管理しています。ライ族の人々の生活は穏やかで、すべて男女の差別はなく人権が守られています。

Cultural Background:
（文化的背景）

           As 80% of the people are Rai, the culture is abit diggerent. People wear white tika at the time of Dashain. After the ending of Tihat, from Kartik purnima, a kind of festival is celebrate which is called ‘papani’. This festival last for six days. People do fasting during these six days. Pople do not do any kind of outdoor works. They gather in one place and sing a song called ‘lahare git’ and dance a cultural dance which is called ‘Chandi nach’. man used to play Dhol. The people enjoy the festival with grat joy and happiness.
（８０％を占めるライ民族の人々は、ダサイン祭の時、白いTaka（お祝いのときなどに肩にかけるマフラー）をつけます。ティハル祭りの終わる満月のときパパニと呼ばれる儀式が行われます。人々は６日間断食を続けます。その間は戸外では働きません。人々は１箇所に集まり歌い踊ります。とても楽しみ幸福にひたります。写真は人々が集まって踊っているところです。）

           The another important festival of Rai are Ubhauli and Udhauli parva. These two festivals falls on the Baishakh purnima and Bhadra putnima. People pray for the growth of crops in high amount at Ubhauli parva and prey for happy life at Udhauli parba. People dance Chandi nach at these festivals. There is a culture of sacrifising animals at the holy temple and seek for the wishes. S there is also the culture of love marriage and arrange marriage.  Bhagi bibaha is also prioitize.
（ライ民族にとってもう一つの大切な祭りはUbhauli and Udhauli parva. です。お寺に生贄を備え人々の幸福のためにお祈りします。特に、幸せな結婚、それと、たとえ親に反対された駆け落ち結婚にも幸あれかしと祈ります。）

Culture change:
（文化、風習の変化）

           Sahidbhumi rural municipality is a developing municipality. There is less influence of western culture. Although there Is a little change in some tradition. There is a change In death ritual. At past people only used to burry the death body. There was no any ritual of burning the death body. But now a days, people not only burry the body but also make a little home, chauyata, patipauwa, wtc in the name of the death person. Now a days some of the people also starts bunting the death body.  There is no any strict rules and regulation that should be followed by the family of death person.
（ Sahidbhumi は自治体として発展してきました。西洋文化にはあまり影響はうけていませんが葬儀に関しては少し変化があります。過去の人々は、死者の弔いは全て土葬で火葬という習慣はありませんでした。現代では土葬だけではなく、家に小さな祭壇を作ったり、亡くなった人の名前をつけて菩提樹を植えたりし鳥葬もあります。そこには宗教的な厳しい決まりはありません。）

           As the main festivals of Rai are Ubhauli, Udhauli and Papani, people of the Sahidbhumi also started celebrating teej and holi which was not celebrator in the past. The other culture and tradition are not being changed. People used to drink alcohal very much at the past bit die to the awareness people decrease the amount of alcohol now a days. People of Sahidbhumi municipality are saving there culture. Although some of the change occurs in the way of celebration, the culture and tradition are not being distinct.
（ラリ族の人々にとっての大きなお祭りはUbhauli, Udhauli and Papaniですが、過去には関心されなかったティージやホーリーの祭りも大切にされはじめています。また一方では、アルコール中毒で死ぬ人々も増えはじめ、自治体として、文化や風習のあり方を検討し始めています。

           Dhankuta district is also famous for its cultire. The language spoken by the Rai people is also famous and one of the reason of tourism. Though migration from rural to urban is increasing people do not let their culture to be distinct. All the people gather in the time of celebration. People love their culture and they are proud to be Rai. There was and is a mutual co-operation among the people.
（ライ族の人々の言葉は県外者からも注目されています。田舎への移住民も増えてきていますが、ライ族の人々に影響をそんなには与えてはいません。人々は皆わけ隔てなく、ライ族を誇りに思い、お祭りを楽しんでいます。

Condition of youth in Sahidbhumi municipality:
（　Sahidbhumi地域における若者の状態）

Sahid bhumi municipality is a developing area. To develop any place, the youth of that place plays a great role. The youth are the one who are the main part of developing. The effort of youth is the way of fast developing. With the time passes the condition of youth also change. Most of the youth are influence by westernization and modernization. They slowly and gradually starts to forget their own culture and tradition. But in the case of Sahid bhumi municipality, the youth are less influence by westernization.
 As the municipality is not so developed so the youth of the Sahid bhumi municipality goes to foreign for their living standard. Not only by going abroad, the youth also practice their family work like agriculture and animal husbandry. The youth are less influence by westernization and modernization because Sahid Bhumi municipality is far away from developed city. Inly the 10% of the youth are influence by westernization and are involved in drug addiction.

（Sahidbhumi地域における発展は若者の影響で目覚ましいものがあります。若者たちは西洋化と近代化の影響を受けています。そして徐々にではありますが、伝統的文化から離れつつあります。自治体としては若者たちが海外に目を向け地域の農業や酪農から離れるのを気にしていますが、海外からの影響をそれほど受けないのではないかとも考えています。それはSahidbhumiは都心からはとても遠いので、西洋かぶれになったりドラッグに溺れる若者は１０％に満たないと考えているからです。

Conclusion:
（結論）

Sahid bhumi municipality is a municipality of peace and co-operation all the people of this municipality live here with mutual understanding and co-operation. The main way of income is agriculture so the youth also involve in agriculture and help their parents. Therefore the Sahid bhumi municipality is always peaceful and developing in a right way.

MANGAL MULTIPLE CAMPUS

KritipurKathmand 

　　　　　Practical of Sociology and Anthropology

（ チョパール村を社会学、人類学からみた調査 について   ）              

Research of social change and condition of foreign employment of Kirtipur Chovar

（「キルティプルのチョバール村の社会的変化と出稼ぎの実態についての研究」）

Submitted by :Asmitasainju　　　Class : 11　Roll.No. : 16

　　Asumitasanju　のレポート

＊Social change and condition of foreign employment

　　　　（社会的変化と外国への出稼ぎの状況）

Social change may refer to the notion of social progress or sociocultural evolution, the philosophical idea that society moves forward by evolutionary means. It may refer to a paradigmatic change in the socio-economic structure, for instance a shift away from feudalism and towards capitalism. In other other social change refers to the innovative and positive changes which influence positive result in the Similarly Going from one country to another country for job and to earn money is called foreign employment. People of Nepal go to different countries of the world for jobs and earning. It uplifts the life standard of the people and has become an important source of earning foreign currency. Due to lack of job opportunity, many Nepalese youths are compelled to go to various countries of the world in search of jobs. This trend is increasing day by day. It has an immediate。benefit but it is not beneficial for a long term. The Nepalese labour and sweat is being used in foreign countries and there is scarcity of human power for the development of our own country.

（ネパールでは仕事がないので、若者たちは外国に出稼ぎにいかざるを得ない。出稼ぎ人口は年々増加しているが、それはネパールの国の発展を妨げる要因になっている。）

＊Introduction and history   

（チョパール村の歴史から見る紹介）

Chobhar is a village in Kathmandu District in the Bagmati Zone of central Nepal and part of Kirtipur Municipality. At the time of the 1991 Nepal census it had a population of 5,627 and had 1,109 households in it.[1] Chobhar gorge, where the Manjushree Cave is located, is related with the interesting legends of the origin of Kathmandu Valley. ... So he cut a deep gorge allowing the water to drain from the lake because he wanted to observe and worship the lotus. Chobhar is known for the nearby Chobhar Gorge where there are the Chobhar caves. There is also a temple, Jal Binayak Temple and AdinathLokeshwar, that is sacred to both Buddhists and Hindus.There is beautiful herbs and suburbs along with lime stone adding its more beauty in the town.

One of the biggest income generation of this village is through the supply of Water and the tourist site Manjushree Park.

The past condition of Chovar in foreign employment-The history of formal entrance of Nepalese citizens in foreign employment begins in. This situationhas created more difficulty in securing employment within the people are have also been migrating to Malaysia over the past three years. The main occupation of this area was agriculture, industrial and tourism. Chovar was culturally rich due to which many tourist use to visit there. The business of limestone was rapidly increased. Chovar was least populated and had the sound prospect in getting employment on social cultural and tourism aspects. So the youths were ingaged in agriculture and in industrial sector. So the youths did not migrate in foreign countries.

チョバール村は、中央ネパールのバグマティ地方、キルティプルにある村で、人口5627人、１１０９世帯である。チョバール峡谷はカトマンズ盆地にまつわる神話などがあり、洞窟もいくつかある。また、美しい二つの、ジャルビナヤック仏教寺院や、アディナッシュヒンディー寺院がある。

　チョバール村の主な財源は、観光、農業、石灰の生産、水の供給であり、若者たちは出稼ぎの必要がなかった。

The current situation of foreign employment  of Chovar-

Nov 15, 2000 - of patterns and working conditions of foreign employment Nepal has maintained its independence as a distinct

political, social and cultural identity suggestions for improving the Nepalese foreign employment situation. 

Due to modernization and urbanization, the youth of chovar has been migrated in foreign country for employment. Large number of people move to foreign due to their semi-skills for employment. Maximum of youth goes to foreign for employment and minimum are for study.

（最近の チョバール村は変わりつつある。若者たちはグローバル化の流れの中で、外国に出稼ぎに行くようになった。ごく少数の若者だけが勉学に向き合っている。）

＊Problem and challenges in Chovar due to social change

　（出稼ぎに出た若者たちの問題）

It has the trend that the youth directly attracts towards the foreign countries. the youth have the habit of copying of others so in this present context maximum of the youth move abroad as a fashion. As chovar is a developing town, many of the youths goes to abroad to earn money. The only one industry of chovar which was the way of earning is being closed therefore the youth are going for abroad. In today’s context materialistic is more prioritized. The western culture is practiced in Nepal also as a result every people stats practicing those culture which harm the culture.

（出稼ぎに行った若者たちは、外国の文化にかぶれてネパールの文化を顧みなくなった）

Conclusion

（結論）

Innovative social change is good but the attraction towards foreign should be decreased. Our village or town be big or small, we the people living in it should think about our habitats. Instead of abroading, we should do hard work in our own place. Foreign employment is good in one hand but in today’s days maximum of the youth left the place and become the permanent residence of the foreign. Therefore only the weak old and children left back. We should go to foreign and utilize the skills and knowledge we learned there in our country. Therefore, foreign employment should be limit and the practice of western culture should be stop.

　出稼ぎに行った大部分の若者たちは、帰国せず外国に住み着いている。仕事で得たスキルや知識を国に還元すべきなのに。しかし、村には老人たちと子供たちしか残されていない。村の未来を考えると、出稼ぎや外国文化の流入には、何か制限を設けるべきだと考える。