Thursday, December 23, 2010
Friday, December 17, 2010
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Education is a fundamental human right according to the United Nations; however, sixty million girls worldwide are denied an education, and millions more receive an inferior education as compared to boys. The reasons for the lack of education for women are sexist cultural norms, poverty, poor health, and safety issues. The lack of education effects economic advancement, health and family planning, and the uneducated women’s cwoman is uneducated, their options and rights for equal employment, political participation, financial independence, and informed family planning are extremely limited or non-existent. Internationally, women continue to be exploited and caught in poverty with their children’s lives compromised as well. Uneducated women are more likely to live in poverty, be infected with HIV/AIDS, or die in childbirth. Their children are also more likely to die of malnutrition.
Women with an education are more likely to be employed, and therefore able to support themselves and their children independently. When women are productive in a workplace, it contributes to the economy and society. Therefore, an effort toward educating women effects future generations and the global community. It has been found that educated women are more likely to engage in protected sex, therefore avoiding the spread of AIDS and sexually transmitted diseases. This also helps avoid unwanted pregnancies and contributes to a decline in infant mortality. Additionally, educated women are far more likely to send their children to school, continuing the positive effects.
There have been conferences and summits by international groups in efforts to achieve universal primary education. Some progress has been made, but not enough. Further goals include eliminating child labor, supporting gender responsive schools that allow pregnant girls to continue their education, producing relevant educational content, providing gender sensitive curricula, training more female teachers, building schools accessible to girls’ homes, and making schools safe for girls.
There are many organizations supports women and girls around the world to improve their lives, including many projects that help women and girls seek an education. These volunteer organizations of businesses and professional women contribute time and financial support on local and international levels.
Thursday, December 16, 2010
Rais belong to the Kirant confederation. Since ancient times, Rais are living in the districts of Solukhumbu, Okhaldhunga, Khotang, Bhojpur and Udaypur. Rais speak many dialects of the Tibeto-Burman family. They have their own unique religion. Their principal scripture is Mundhum. Sikatakhu Budo, Walmo Budi, Jalpa Devi and others are their local deities. Rich in culture, the Sakela (Chandi) Dance and the sharing of newly harvested foods in Nwagi are their principal festivals. Rais cremate their dead. Pork is used for auspicious and holy occasions. They consider Sumnima and Parohang as their primordial parents. There are many Rai clans. Their houses are scattered. Short in stature, round in face and stout in build, Rais are expert in farming and textile weaving. Following the unification of the Kingdom of Nepal Rais were given rights of kipat autonomy and ownership of land in the Majh (middle) Kirant. The Rai language, though it has no script, is rich in texture. Their population, according to Census 2001, is 635,151.
Rais are indigenous to the Majh or Middle Kirat of eastern Nepal. The Rai are also known in their own villages as Jimi Kirati. The Rais were also known in the past as Khambu. In fact, the Rais are a community made up of different and varied linguistic subgroups. Thus, Mcdougal says that Rai is not a tribe but a collectivity of various linguistic, cultural and social subgroupings (1989:12). Anthropologist Allen (1998), however, thinks that Rais are a subgroup of the Kirat tribe and are linguistically divided into various subgroups. The traditional land of Rai is Shyarkhumbu or Solukhumbu. But those who say that the rulers of Kathmandu Valley in prehistoric times, who have come to be known as Kirat, were Rai regard all the territory east of Kathmandu as the land of the Rais. The Rais have come to live in historical times in the Majh or Middle Kirat to the east of the Likhu River and the west of the Arun River. At present, their main settlements are in the districts of Bhojhpur, Okhaldhunga, Udayapur, Khotang, Solukhumbu, Sakhuwasabha, Ilam and Dhankuta. The Rais are also found in some other districts of the country and also in India and foreign countries. The population of Rais, according to the census of 2001, is 635,151.
The Rais have their own language belonging to the Tibeto-Burman language family. The Rai language is in essence a collective name for all the languages spoken in Majh or Middle Kirat. These languages are known as the Kirati language. In the Kirati language group, apart from Limbu and Yakkha languages, 35 other languages/ dialects have been identified (Gurung, BS2057).
The culture of Rais is based on the tradition of their own Kirat religion. The child is named four days after birth, following which the Rai priest (Bijuwa or Ngopa) lifts the head of the mother and child after performing special ceremonies and gives a name to the child (Toba, 1992:19). During the initiation ceremony, the rope used for tethering cows is used. Love marriage with agreement between both partners is common. Whatever the type of marriage, however, those from the boy’s side have to go with alcohol and gifts (sagun) to the girl’s house and ask for their consent and offer apologies. The Rais do not marry their maternal uncle’s and aunt’s daughters, though there is a practice of marrying one’s windowed elder sister-in-law.
The dead are buried, although some also cremate the dead or leave the body in a river to flow with the current. These customs vary among the different subgroups of Rais. After abstaining from eating three meals and from eating salt and oil for five meals, the period of pollution is over. The Rais have much faith and trust in stones and grass, and when undertaking a vow for any reason, they take stone and grass in their hands. Although Rai are divided into many subgroups, they do not practise any discrimination on the basis of these groups and there are no rules of commonality while dining. Women are not discriminated against in Rai society.
The Rais follow the customs and traditions made by their elders and leaders. Their social strictures and rituals are open and liberal. People from other ethnic groups have assimilated into the subgroup (Sharma, BS2052:110). The thar or subgroup and further smaller groupings (Pacha) within the subgroup number more than four dozens among Rais. Each pacha or grouping has its own beliefs and customs, and some do not partake of goat meat while others do. The Rais extensively use alcohol not only in religious activities but also in social activities. The Rais have the tradition of Parma or reciprocal labour system. The religion of Rai is Kirat religion. They worship Sumnima and Paruhang as the archetypal proto-female and proto-male respectively. The worship of ancestors is significant and occurs to a great extent among the Rais. As a form of land worship, Rais perform the Sakela Puja (Chandi Puja) in the months of Baisakh and Mangsir. The oven of Rais has three Chamka (stove), which symbolizes three gods. Ginger, home-brewed beer of millet, a pot (Chinda) for keeping beer and banana leaves are very important among the Rais. The religious text of Rai is Muddhum (Mundhum), which is in oral form.
Rai are mainly farmers; therefore, their main occupation is farming. Hunting is their profession from time past, and they like to use bow and arrows. In the past they used to weave their own clothes (Khandi) to wear. Nowadays, the Rais are also employed in foreign military service and in foreign.
Source : Lovelypokhara.
Rais are indigenous to the Majh or Middle Kirat of eastern Nepal. The Rai are also known in their own villages as Jimi Kirati. The Rais were also known in the past as Khambu. In fact, the Rais are a community made up of different and varied linguistic subgroups. Thus, Mcdougal says that Rai is not a tribe but a collectivity of various linguistic, cultural and social subgroupings (1989:12). Anthropologist Allen (1998), however, thinks that Rais are a subgroup of the Kirat tribe and are linguistically divided into various subgroups. The traditional land of Rai is Shyarkhumbu or Solukhumbu. But those who say that the rulers of Kathmandu Valley in prehistoric times, who have come to be known as Kirat, were Rai regard all the territory east of Kathmandu as the land of the Rais. The Rais have come to live in historical times in the Majh or Middle Kirat to the east of the Likhu River and the west of the Arun River. At present, their main settlements are in the districts of Bhojhpur, Okhaldhunga, Udayapur, Khotang, Solukhumbu, Sakhuwasabha, Ilam and Dhankuta. The Rais are also found in some other districts of the country and also in India and foreign countries. The population of Rais, according to the census of 2001, is 635,151.
The Rais have their own language belonging to the Tibeto-Burman language family. The Rai language is in essence a collective name for all the languages spoken in Majh or Middle Kirat. These languages are known as the Kirati language. In the Kirati language group, apart from Limbu and Yakkha languages, 35 other languages/ dialects have been identified (Gurung, BS2057).
The culture of Rais is based on the tradition of their own Kirat religion. The child is named four days after birth, following which the Rai priest (Bijuwa or Ngopa) lifts the head of the mother and child after performing special ceremonies and gives a name to the child (Toba, 1992:19). During the initiation ceremony, the rope used for tethering cows is used. Love marriage with agreement between both partners is common. Whatever the type of marriage, however, those from the boy’s side have to go with alcohol and gifts (sagun) to the girl’s house and ask for their consent and offer apologies. The Rais do not marry their maternal uncle’s and aunt’s daughters, though there is a practice of marrying one’s windowed elder sister-in-law.
The dead are buried, although some also cremate the dead or leave the body in a river to flow with the current. These customs vary among the different subgroups of Rais. After abstaining from eating three meals and from eating salt and oil for five meals, the period of pollution is over. The Rais have much faith and trust in stones and grass, and when undertaking a vow for any reason, they take stone and grass in their hands. Although Rai are divided into many subgroups, they do not practise any discrimination on the basis of these groups and there are no rules of commonality while dining. Women are not discriminated against in Rai society.
The Rais follow the customs and traditions made by their elders and leaders. Their social strictures and rituals are open and liberal. People from other ethnic groups have assimilated into the subgroup (Sharma, BS2052:110). The thar or subgroup and further smaller groupings (Pacha) within the subgroup number more than four dozens among Rais. Each pacha or grouping has its own beliefs and customs, and some do not partake of goat meat while others do. The Rais extensively use alcohol not only in religious activities but also in social activities. The Rais have the tradition of Parma or reciprocal labour system. The religion of Rai is Kirat religion. They worship Sumnima and Paruhang as the archetypal proto-female and proto-male respectively. The worship of ancestors is significant and occurs to a great extent among the Rais. As a form of land worship, Rais perform the Sakela Puja (Chandi Puja) in the months of Baisakh and Mangsir. The oven of Rais has three Chamka (stove), which symbolizes three gods. Ginger, home-brewed beer of millet, a pot (Chinda) for keeping beer and banana leaves are very important among the Rais. The religious text of Rai is Muddhum (Mundhum), which is in oral form.
Rai are mainly farmers; therefore, their main occupation is farming. Hunting is their profession from time past, and they like to use bow and arrows. In the past they used to weave their own clothes (Khandi) to wear. Nowadays, the Rais are also employed in foreign military service and in foreign.
Source : Lovelypokhara.
by Arati on Saturday, August 14th 2010, 1:33 PM
The Kirat Khambo Rai of Sikkim,
Their Lifestyle and Custom at a Glance:-
H.H. Risley in his book, “The Gazetteer of Sikkim (1884) while reflecting the total population of Sikkim, mentioned ‘Rai’ , ‘Khambu’ and ‘Jimdar’ as different communities but in reality these terms denotes for a single community which is now, popularly known as Rai community. Rai is and was also known as Kirata, Khambu and Jimdar . The term Kirata has a wider connotation and the term is also found in Puran, Upadnishad or the old vedhas and it covers Rai, Limbu, Sunwar, Gurung, Manger, Tamang and other but presently only Rai community uses this term. As per the census of Sikkim in 1884 , the total strength of Rai community was in third position, but Mr. Risley put it at random owing to the reason mentioned already. Still majority of Rai people reside in many parts of the state. They are mainly concentrated in South and West District of the State.
Festival: In this former Himalayan kingdom, the Rai people used to perform Sakewa puja or Udyoli and Ubhyoli from ancient time in the villages of the State but following the recognition of their language by the ruling SDF Government, the people began to perform the puja in a grand manner.Indeed, the State Government has declared Sakewa as a State holiday.
The Rai People are gentle, simple by nature and hard working who worship nature as their creator and protector. They call themselves Khambu, Kirawa or Rothungcha. They were and are mainly cultivators who love to live in the hilly region
Linking The Divine To Earthliness - Lucky Charms, Amulets, And King Solomon Seals
The name “Cameo" was first mentioned in the Jerusalemite Talmud, in tractate of Sabbath chapter 36, paragraph 71. ; The name “Cameo” indicates a means of connecting the body with an object, such as “Tefillin”.
Cameo names are variable in different cultures. However - in most cases, the cameo functions as an object that attributes luck, success, cure, as well as a remedy against evil eye, bad spells, black magic, etc. The cameo is most effective while being held close to the person, either in the pocket, around the neck or inside the house.
History researches have concluded that the cameos were used in different cultures as early as the iron and Neolithic periods. The cameo is one of the most important artifacts in human history. It was used in religious rituals of the Babylonians, Egyptians, Greeks, Romans, Buddhists, Arabs, Indians and Hebrews. Ancient Egyptian leaders used to wear the cameo regularly on their necks. These traditions are still in use at modern times as amulets and charms are still in vast use today. According to the researchers, most of the cameos found in caves from the prehistoric periods were ordained against the evil eye.
The cameo has a special power to give its owner a sense of protection.
For example: The cameo was a necessity among the Turkish warriors who never departed from their cameo in the battlefield, even for a split of a moment. Another example is taken from the Sumo wrestling tradition, where the wrestler carries the cameo inside the diaper on his groin.
In Middle Eastern countries, the cameo serves women as well. Pregnant women do not depart from their cameo throughout their pregnancy.
Along history, cameos were elaborated and used as jewelry. The most famous cameo in history, for example, was the Pharaoh Beetle, which was an emblem dedicated to RA, God of the Sun.
According to the ancient Egyptian faith, the litter beetle was a symbol for universal creation and divinity. According to the Jewish Kabbalah, this beetle was a symbol of infinity .The Egyptian cross “Anah” with the ring around its head, was a sacred cameo like the beetle, and similarly represented the power of eternity.
In Christianity, the crucifix played a major role as a cameo. Since middle ages, Kabbalah was the inspiration to creating cameos which contained angel’s names or names related to God. Kabbalah and the use of the Hebrew letters have also influenced Christian mysticism.
The Many Faces of the Cameo:
Cameos are divided into two main categories:
One type serves as jewelry, and the other is based on virtue writing, and contain ancient scripts, angel writing and King Solomon seals. The cameos that appeared later in history were considered as giving powers or solving problems to those who carried them. In Egypt, the belief was that carrying a snake’s skin was a virtue for medicine, probably because snake’s slough symbolized rebirth and was associated with cure. Marteseger, the Egyptian snake goddess was considered as the guardian of the Kings Valley. A women who could not conceive knelt in front of her image or sculpture for blessing.
The symbol of Aesculapius, the Roman Medicine God was a snake wrapped around a bed.
Among Indian tribes, the American snake is associated with lighting and thunder. The snake rod served the Indians in rituals to bring rain and ensure plentiful harvest.
Apart from the snake, another fertility symbol is the fig leaf that serves as virtue for men or women who suffer of sterility. A blue cloth serves as virtue for the birth of a boy and a red cloth, as a virtue for the birth of a girl. As we can see, a certain color was also a virtue for protection. In Arab traditions, the blue color is used to drive ghosts and demons away.
The use of the blue color is also present in the Arab symbol known as “Hamsa” (also called “Hand of God”), and as components of plant and spices packages.
Different plants have also inspired the infusion of protection symbols. Some religions used garlic to scare away demons and evil eye.
Unlike other religions, Judaism has made a unique usage of a cameo: the Mezuzah (doorpost). According to the Jewish belief, troubles and sicknesses at home are directly linked to a disqualified, invalid or the absence of a Mezuzah. In certain periods, the Jews used tattoo symbols on their bodies. Religious leaders did not allow these customs, as they related them to pagan witchcraft
Cameo names are variable in different cultures. However - in most cases, the cameo functions as an object that attributes luck, success, cure, as well as a remedy against evil eye, bad spells, black magic, etc. The cameo is most effective while being held close to the person, either in the pocket, around the neck or inside the house.
History researches have concluded that the cameos were used in different cultures as early as the iron and Neolithic periods. The cameo is one of the most important artifacts in human history. It was used in religious rituals of the Babylonians, Egyptians, Greeks, Romans, Buddhists, Arabs, Indians and Hebrews. Ancient Egyptian leaders used to wear the cameo regularly on their necks. These traditions are still in use at modern times as amulets and charms are still in vast use today. According to the researchers, most of the cameos found in caves from the prehistoric periods were ordained against the evil eye.
The cameo has a special power to give its owner a sense of protection.
For example: The cameo was a necessity among the Turkish warriors who never departed from their cameo in the battlefield, even for a split of a moment. Another example is taken from the Sumo wrestling tradition, where the wrestler carries the cameo inside the diaper on his groin.
In Middle Eastern countries, the cameo serves women as well. Pregnant women do not depart from their cameo throughout their pregnancy.
Along history, cameos were elaborated and used as jewelry. The most famous cameo in history, for example, was the Pharaoh Beetle, which was an emblem dedicated to RA, God of the Sun.
According to the ancient Egyptian faith, the litter beetle was a symbol for universal creation and divinity. According to the Jewish Kabbalah, this beetle was a symbol of infinity .The Egyptian cross “Anah” with the ring around its head, was a sacred cameo like the beetle, and similarly represented the power of eternity.
In Christianity, the crucifix played a major role as a cameo. Since middle ages, Kabbalah was the inspiration to creating cameos which contained angel’s names or names related to God. Kabbalah and the use of the Hebrew letters have also influenced Christian mysticism.
The Many Faces of the Cameo:
Cameos are divided into two main categories:
One type serves as jewelry, and the other is based on virtue writing, and contain ancient scripts, angel writing and King Solomon seals. The cameos that appeared later in history were considered as giving powers or solving problems to those who carried them. In Egypt, the belief was that carrying a snake’s skin was a virtue for medicine, probably because snake’s slough symbolized rebirth and was associated with cure. Marteseger, the Egyptian snake goddess was considered as the guardian of the Kings Valley. A women who could not conceive knelt in front of her image or sculpture for blessing.
The symbol of Aesculapius, the Roman Medicine God was a snake wrapped around a bed.
Among Indian tribes, the American snake is associated with lighting and thunder. The snake rod served the Indians in rituals to bring rain and ensure plentiful harvest.
Apart from the snake, another fertility symbol is the fig leaf that serves as virtue for men or women who suffer of sterility. A blue cloth serves as virtue for the birth of a boy and a red cloth, as a virtue for the birth of a girl. As we can see, a certain color was also a virtue for protection. In Arab traditions, the blue color is used to drive ghosts and demons away.
The use of the blue color is also present in the Arab symbol known as “Hamsa” (also called “Hand of God”), and as components of plant and spices packages.
Different plants have also inspired the infusion of protection symbols. Some religions used garlic to scare away demons and evil eye.
Unlike other religions, Judaism has made a unique usage of a cameo: the Mezuzah (doorpost). According to the Jewish belief, troubles and sicknesses at home are directly linked to a disqualified, invalid or the absence of a Mezuzah. In certain periods, the Jews used tattoo symbols on their bodies. Religious leaders did not allow these customs, as they related them to pagan witchcraft
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