About father's day

Father's Day is a celebration honoring fathers and celebrating fatherhood, paternal bonds, and the influence of fathers in society. Many countries celebrate it on the third Sunday of June but it is also celebrated widely on other days. Father's Day complements Mother's Day, the celebration honoring mothers.


Father's Day is a celebration of fathers inaugurated in the early twentieth century to complement Mother's Day in celebrating fatherhood and male parenting. The first observance of Father's Day actually took place in Fairmont, West Virginia on July 5, 1908. It was organized by Mrs. Grace Golden Clayton, who wanted to celebrate the lives of the 210 fathers who had been lost in the Monongah Mining disaster several months earlier in Monongah, West Virginia, on December 6, 1907. It is possible that Clayton was influenced by the first celebration of Mother's Day that same year, just a few miles away. Clayton chose the Sunday nearest to the birthday of her recently deceased father. Unfortunately, the day was overshadowed by other events in the city, West Virginia did not officially register the holiday, and it was not celebrated again. Instead, credit for Father's Day went to Sonora Dodd from Spokane, who invented independently her own celebration of Father's Day just two years later, also influenced by Jarvis' Mother's Day. Clayton's celebration was forgotten until 1972, when one of the attendants to the celebration saw Nixon's proclamation of Father's Day, and worked to recover its legacy. The celebration is now held every year in the Central United Methodist Church, as the Williams Memorial Methodist Episcopal Church, South, was torn down in 1922. Fairmont is now promoted as the "Home of the First Father's Day Service".^[1]
A bill to accord national recognition of the holiday was introduced in Congress in 1913.^[2] In 1916, President Woodrow Wilson went to Spokane to speak in a Father's Day celebration and wanted to make it official, but Congress resisted, fearing that it would become commercialized.^[3] US President Calvin Coolidge recommended in 1924 that the day be observed by the nation, but stopped short of issuing a national proclamation. Two earlier attempts to formally recognize the holiday had been defeated by Congress.^[4] In 1957, Maine Senator Margaret Chase Smith wrote a proposal accusing Congress of ignoring fathers for 40 years while honoring mothers, thus "[singling] out just one of our two parents".^[4] In 1966, President Lyndon B. Johnson issued the first presidential proclamation honoring fathers, designating the third Sunday in June as Father's Day.^[3] Six years later, the day was made a permanent national holiday when President Richard Nixon signed it into law in 1972.^[3][4] In addition to Father's Day, International Men's Day is celebrated in many countries on November 19 for men and boys who are fathers.

What are the reasons for learning?

In general, learners refers to any people who want to learning or knowing something. But here, we are focusing on the students as leaners. In a language classroom each person brings a unique personality. That is why, the same method can not be suitable for each students. For example; some methods are appropriate for student 'x' but not for student 'y'. In the same classroom some learners are good and some others are bad.

There are many reasons for learning. Students living in target language community specially learn something for specific or academic purposes because they want to be improve their skills on the particular field.
Some learners involve in the learning on order to extend their business. For some it is necessary to learn something as to facilitate their life and to get language. Learning helps them to fulfill their communicative needs and to besocialized. Students learn English language for their specific purpose and they learn it because it is given in the curriculum. Some other people learn language because it is the most widely used language in the world.

Some learners like to learn English as it is the matter of their choice. Many people learn English language as the source of opportunity, job, knowledge etc. But some people learn English language because they are very much interested into it than the other language.

Anyway, there may be alot of reasons for English language learning but communicative needs, for socialization, learners interest or choice, as a world wide used language, source of opportunity, job, knowledge etc. are the main reasons or purposes for learning English language.

Dakshinkali

Located here is the Dakshinkali Temple dedicated to Kali, the fearful form of Lord Siva’s consort, Parvati. The main deity in the temple is the black stone, six-armed form of Kali, standing on a prostrated figure. Dakshinkali is at the south end of the valley between two hills and at the confluence of two rivers.

Sacrifices are made two times a week at this temple. The animals sacrificed have to be unsaturated males. Saturday is the main day and animal there are also sacrifices on Tuesdays. The Dasain festival in October is a major festival here.
Non-Hindus can not enter the building where the deity of Kali is located. Pictures can be taken from outside. The temple is not very architecturally interesting. If you want to take a picture of a sadhu, you should be prepared to pay a donation.

Walk in the Area
There is an interest two-hour walk from Dakshinkali to Gorakhnath, Vajra Jogini, Pharping and then back to Dakshinkali. You begin the walk by taking the path the goes above the left (southern) side of the sacrificial area. This takes you to a cleared area that has some picnic shelters. You then go up a steep goat track that goes along a ride on the right (northwest) side of the gorge. When you reach the top you are on a plateau and there is a white monastery with prayer flags on a nearby hill.

You then walk through the on the thin paths between the paddy fields. After about 45 minutes you get to Gorakhnath. Vajra Johini Temple is 250m down some steps, east of the gompa, near Pharping. From Pharping, it is a 1km walk downhill on the main road.

Travel
Buses only come here from Kathmandu on Tuesdays and Saturdays, the main sacrifice days. Buses are very crowded. It takes 45 minutes to reach here by taxi. On other days, you first get a bus to Pharping and then it a 1km walk downhill to here.

By bicycle from Kathmandu, it is an interesting but steep and difficult uphill ride. There are some great views along the way. You definitely should have a mountain bike. You should start early, because the temple is busiest in the morning. It is a good idea to

My village Chhaimale

Chhaimale is small village or VDC of Kathmandu, which is situated in Bagmati zone, Kathmandu district. It is 25 k.m far from Kathmandu and linked with Lalitepur and Makwanpur district.There are 10,000 population according to the census of 2068 B.S. They  have their own value and assumption and culture. The education of Chhaimale is neither good nor bad.
Most of the population of chhaimale are from Tamang community. That's why we ca easily interpret that Chhaimale is a Tamang based VDC and they have their own Tamang values and culture. For example; Tamang people kills buffalo at certain places in every festival like; Dashain, Tihar etc And they do not organized their marriage and dead ceromony wihtout alcohol, wine. Tamang people of Chhaimaile are always cooperative because they always help each other in need.
In Chhaimale there are mostly two language spoken; Tamang and Nepali . Most of the people know Tamang language even they don't know the script. Then other people are speak and write Nepali and there are certain population also who speak the Newari.
The villagers of Chhaimaile are mainly based on the agriculture profession. 95% of total population depended on agriculture. The education system of Chhaimaile is not so good. There are more than four schools in Chhaimaile. There are two secondary and two are lower secondary and primary schools. There are many trained and qualified teachers but they do not use their knowledge ti teach the students. There is a provab in Nepali "Rajako kam kahile jala gham", they do always the same .Not at all teachers but majority of teachers do same.They try to gain money.
While talking about the Chhaimaile ,I want to talk about some historical places of Chhaimaile. There are mainly three historical places; Ghyampa Devi, Chaukote Devi and Devi Than.

Situation of Women in Nepal

Women slave in their households and fields day after day, carrying crippling loads, and holding the burdens of society silently on their backs. They do their work thanklessly and without pay. Although the law states that Nepali men and women receive equal rights... in practice this is not the case.

The future for the rural woman of Nepal is far from bright and promising. The majority of these overworked women are uneducated and under privileged. They sorely lack self-confidence and due to the attitude of the prevailing cultural society do not consider themselves on par with men. They carry the weight of the caste system, the pressure of the dowry system, and the guilt of being a burden to their family.

In too many cases these women may be victims of both physical and mental abuse. Many women are bound to lives that are detrimental to their well being and that of their children, perpetuating a cycle of ignorance and dependence. Deprived of an education and discriminated against in the job market, the rural woman has little choice but to work in the fields. Her future options are bleak.

We wish to provide an alternative for women who yearn to break out of the role that society dictates. Uneducated women with the hunger to learn, under privileged women with the desire to better their lives, and all women who strive for independence find refuge here. These are strong women, who given the chance and a little support, will change the world.
                                   

Discrimination

"Women face discrimination, particularly in rural areas, where religious and cultural tradition, lack of education, and ignorance of the law remain severe impediments to their exercise of basic rights such as the right to vote or to hold property in their own names.�

Bureau of Democracy, Human Rights, and Labor, February 26, 1999.

     
                               

Education System of Nepal

I often find myself criticizing governments worldwide for failing to create opportunities for poor people, especially in the education sector. We certainly should be critical, but must also realize that, as a responsible society, we cannot and should not leave everything to the government and NGOs. The education sector is not exclusively the obligation of the government. If the governments and NGOs cannot cope with the responsibility, then why shouldn’t the private sector do something to balance the lack of good education?

In many developing countries, public education leaves a lot to be desired. Teachers are not as motivated to show up regularly, perhaps because they do not feel accountable to the students, but instead to distant government officials. Public school teachers and their unions are sometimes politically divisive; the problems in Oaxaca, Mexico come to mind. On the other hand, the infrastructure of classrooms could be seriously improved; often the infrastructure is below the average standards of a respectful educative environment.

Studies by the World Bank and The World Economic Forum have shown that entrepreneurs are realizing that there is a demand for private education services in the BOP. People in the BOP are also starting to "invest" in private education for their children. Derek Newberry and Seema Patel of NextBillion have blogged about this very issue before - on how there are new private schools in poor areas that charge $1 or $2 USD a month and provide better education.

Research done by Prof. James Tooley (winner of the FT Gold Prize Essay) shows that there are many people in the BOP who are willing to invest their money in private education. In the research of his award-winning essay, he found that "…a large majority of schoolchildren in selected poor urban and periurban areas of India and Sub-Saharan Africa using private schools, while in rural India, half of the schoolchildren are privately enrolled. Even in impoverished rural China large numbers of private schools exist off the official radar. The research showed that private schools for the poor are superior to government schoolteachers are more committed, the provision of important inputs are better, and education outcomes better even after controlling for background variables. All this is accomplished for a fraction of the per-pupil teacher cost of government schools."

In the paper, "De facto’ Privatisation of Education and the Poor: Implications of a Study from Sub-Saharan Africa and India," James Tooley and Pauline Dixon make a case study in India on the extraordinary growth of private education. People living in the BOP are aware of the value of education as a long-term investment. Entrepreneurs that would want to invest in education should take this as an opportunity and not just leave the weight of education on the government or NGOs.

To private school standards, these schools are not necessarily top-tier schools, but in many cases give a better education than the public schools. I find these private education initiatives to be innovative ways of solving the problems of mediocre public education. These new initiatives give parents in developing countries an option to be able to assure better educational opportunities for their children.

Manju Shree

Manju Shree

Manjushree Manjushree – “God of Divine Wisdom”, whose worship confers mastery of the Dharma, retentive memory, mental perfection and eloquence. Manjushree is also one of the forms of Buddhisatwas and he symbolise wisdom. In Nepal, he is considered as the founder of Nepalese civilization and the creator of Kathmandu Valley. According to the tradition, he was a Chinese Saint. His intuition told him of the blue flame (symbolizing Adibuddha or Swayambhu) on a lotus in the big lake of Nepal. He went there to offer worship, but could not reach because of the water. He cut with his sword the southern wall of the hills. The water of the lake drained to the south. The dry valley became the Kathmandu Valley. He carries the sword of wisdom and light in his right hand and Prajnaparmita manuscript “ the book of Divine Wisdom” on his left in the lotus blossom. His left hand will be in teaching gesture (Jnan Mudra). He is also called Manjunghose, Manju Bara, Vajranga and Vagiswara. People believe that the worship of Manjushree can confer upon them wisdom, memory, intelligence etc.

Historical Development of Nepal

1959: A multi-party constitution is adopted.
1960: King Mahendra is opposed to Prime Minister B.P. Koirala ‘Nepali Congress Party’ (NCP) and seizes control – suspending parliament, the constitution and party politics.
1972: King Mahendra dies and is succeeded by his son, Birendra.
1980: Popular agitation for reform results in King agreeing to allow direct election to national assembly on a non-party basis.
1985: Civil disobedience campaigns in favour of restoration of multi-party politics.
1990: Pro-democracy forces push for reform. King Birendra eventually agrees to new democratic constitution for the first time in 30 years.
1991: NCP wins first democratic elections. Girija Prasad Koirala becomes Prime Minister.
1994: Vote of no confidence in Koirala’s government. New elections see formation of Communist government, subsequently dissolve
1996: Nepal Communist Party (Maoist) attack rural police posts, heralding the beginning of a decade long bloody insurrection aimed at abolishing the monarchy and establishing a people’s republic.
1999: Birendra dissolves parliament.
2000: Koirala returns as Prime Minister, heading the ninth government in 10 years.
2001 (June): King Birendra, Queen Aishwarya and other close relatives killed by Crown Prince Dipendra, who also shoots himself. Prince Gyanendra crowned King after Dipendra dies of his injuries. Widespread uncertainty and social chaos exploited by Maoist insurgents, who step up their campaign. Prime Minister Koirala quits and is succeeded by Sher Bahadur Deuba.
2001 (Nov): 4 months old truce between Government and Maoists breaks down and peace talks fail. Maoists launch coordinated attacks on army and police posts. State of emergency declared, King Gyanendra orders army to crush the Maoist rebels.
2002 (May): Pro-democracy forces and government in political confrontation over renewal of state of emergency.
2002 (Oct): King puts off elections indefinitely and dismisses Deuba.
2003 (Jan): Rebels and government declare ceasefire.
2003 (May-June): King appoints Surya Bahadur Thapa, his personal choice, as new Premier.
2003 (Aug): Ceasefire agreement and peace talks collapse.
2004: Surya Bahadur Thapa quits as Prime Minister after weeks of protests. Gyanendra reappoints Deuba as Prime Minister Popular during under popular pro-democracy protests.
2005 (Feb): King declares state of emergency, dismisses government, and assumes direct power. Britain and India stopped all military aid to Nepal.
2006 (Apr – June): Weeks of popular pro-democracy strikes and protests force the King to reinstate Parliament – which promptly votes to curtail his political powers. For the first time in 3 years, the government and the Maoists initiate peace talks and agree the Maoists should be brought into an interim government.
2006 (Nov): Ten years of Maoist insurgency come to an end as the government and Maoists sign a Peace Accord.
2007: Elections for constituent assembly first pushed back, then scrapped as Maoists quit interim government in an attempt to force the abolition of the monarchy. Parliament agrees as part of a peace deal designed to bring the Maoists back to the government.
2008 (Jan): Ethnic groups in the southern Terai region start violently demanding autonomy in a potential dangerous precedent.
2008 (Apr): Elections to the constituent assembly give the Maoists the largest bloc of seats but not an outright majority.
2008 (May): Nepal becomes a republic.
2009 (May): Prime Minister Prachanda resigns, stating an “unconstitutional and undemocratic” move by President Yadav in stopping the elected Maoist government from sacking the army chief. Veteran communist leader Madhav Kumar Nepal is elected as the country’s new Prime Minister.
2010 (Jan):Nepal begins to reintegrate former child soldiers who have been held in camps since the signing of the peace agreement in 2006
2010 (May): The government declares the 28^th May deadline for a new constitution an impossibility, while the PM-question splits Maoists and other parties. This is accompanied by the largest anti-government protests since the election of the new government
2010 (June): PM resigns after increased pressure and widespread Maoists demands for his resignation. This marks the beginning of a 7 months period of deadlock with no candidate being able to get a majority of votes.
2011 (Jan): UMIN troops leave the country after the end of an already extended mandate; final decision of the integration of 19,000 Maoist ex-combatants under control of a cross-party committee
2011 (Feb): UML party candidate Jhala Nath Khanal is elected as new PM, after a change in voting rules

My Collage

Shikharapur Community Campus is a TU affiliated bachelor's level college. It is affiliated to run Management and Humanities and Social Science faculties from respective department.

Shikharapur Community Campus is a non profit educational institution which is working as an academic branch of ASC
Shikharapur Community Campus is providing an opportunity of three years bachelor degrees in Pharping region. This campus is committed to produce well educated and capable professional students for meeting national ambition of developing community for and by itself.it aims inproviding a solid educational and behavioral foundation to graduate students enhancing their proficiency and knowledge. this is our first step in the long journey of " Educational revolution in Pharping region through and by community."

New facilities are added day by day and subjects as per the demand of students. it not only encourages student to come and learn but also to share and transform knowledge. Educational and co-curricular activities are organized for the students for their personality and skill development.

About my village Chhaimale

Chhaimale is a village in Kathmandu District in the Bagmati Zone of central Nepal. At the time of the 1991 Nepal census it had a population of 3675 and had 662 households in it There are many villagers' who depand in agriculture. The 95 percent of total people are based on this occuption and 5 percent of them are employed.There are many government school in Chhaimale but there are lack of private school and good school. the education system of my village is not so good. There are two secondary school : Shree Krishna secondary school and Panchakanya  secondary school and others are primary school: Shree Ghyampa Divi lower secondary school.

There is a temple in my village which is called Ghyampa Divi (it is also called Chakra Tirtha)

Women Position in Nepal

The United Nations has defined the status of women in the context of their access to knowledge, economic resources, and political power, as well as their personal autonomy in the process of decision making. When Nepalese women's status is analyzed in this light, the picture is generally bleak. In the early 1990s, Nepal was a rigidly patriarchical society. In virtually every aspect of life, women were generally subordinate to men.

Women's relative status, however, varied from one ethnic group to another. The status of women in Tibeto-Nepalese communities generally, was relatively better than that of Pahari and Newari women. Women from the low caste groups also enjoyed relatively more autonomy and freedom than Pahari and Newari women.

The senior female member played a commanding role within the family by controlling resources, making crucial planting and harvesting decisions, and determining the expenses and budget allocations. Yet women's lives remained centered on their traditional roles--taking care of most household chores, fetching water and animal fodder, and doing farm work. Their standing in society was mostly contingent on their husbands' and parents' social and economic positions. They had limited access to markets, productive services, education, health care, and local government. Malnutrition and poverty hit women hardest. Female children usually were given less food than male children, especially when the family experienced food shortages. Women usually worked harder and longer than men. By contrast, women from high-class families had maids to take care of most household chores and other menial work and thus worked far less than men or women in lower socioeconomic groups.

The economic contribution of women was substantial, but largely unnoticed because their traditional role was taken for granted. When employed, their wages normally were 25 percent less than those paid to men. In most rural areas, their employment outside the household generally was limited to planting, weeding, and harvesting. In urban areas, they were employed in domestic and traditional jobs, as well as in the government sector, mostly in low-level positions.

One tangible measure of women's status was their educational attainment. Although the constitution offers women equal educational opportunities, many social, economic, and cultural factors contributed to lower enrollment and higher dropout rates for girls. Illiteracy imposed the greatest hindrance to enhancing equal opportunity and status for women. They were caught in a vicious circle imposed by the patriarchical society. Their lower status hindered their education, and the lack of education, in turn, constricted their status and position. Although the female literacy rate has improved noticeably over the years, the level in the early 1990s fell far short of the male level.

The level of educational attainment among female children of wealthy and educated families was much higher than that among female children of poor families. This class disparity in educational attainment was also true for boys. In Nepal, as in many societies, education was heavily class-biased.

In the early 1990s, a direct correlation existed between the level of education and status. Educated women had access to relatively high-status positions in the government and private service sectors, and they had a much higher status than uneducated women. This general rule was more applicable at the societal level than at the household level. Within the family, an educated woman did not necessarily hold a higher status than her uneducated counterpart. Also within the family, a woman's status, especially a daughter-in-law's status, was more closely tied to her husband's authority and to her parental family's wealth and status than anything else.