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Francis Hamilton Buchanan (1762-1829) was a Scottish-born explorer, naturalist, and physician, employed by the British East India Company in a number of capacities from 1794 to 1815. He conducted surveys of Mysore in 1800 and Bengal in 1807-14. This work, published after his return to Scotland, is based on his 14-month stay in Nepal in 1802-03. Buchanan drew upon his own observations and conversations with hereditary chiefs, Buddhist priests, scribes, and others in an attempt to provide a comprehensive account of the country as he found it before the Anglo-Nepalese War of 1814-16. Buchanan also drew from an earlier work by Colonel William Fitzpatrick, An Account of the Kingdom of Nepaul, published in London in 1811. In addition to maps and engravings, Buchanan's book includes two noteworthy scientific supplements: a register of the weather from February 1802 to March 1803 and an attempt by Buchanan's colleague, Colonel Crawford, to calculate the height of several Himalayan peaks.
Their ferocity is as legendary as their loyalty to the British Monarch and their regimental histories are crammed with acts of incredible bravery and sacrifice. Their reputation as fearsome fighting men remains undisputed and the mere threat of their kukri knives has put the fear of God into opposing forces throughout the world. John Parker's book is a fascinating testimony to the Gurkhas - a fighting force that stands dramatically apart in British military history.
A collection of essays concerned with some key problems in the study of philosophy, politics and society.
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Nepal's democratic revolution of 1990 awakened the suppressed voices of people throughout the Himalayan nation. Nowhere was this seen and heard more loudly than in the field of the dynamic new media that thrived after these momentous political events. Some of the most remarkable examples of these new media are the community television, radio, and newspapers produced in the town of Tansen, where they thrive far from the political hub of the state in the Kathmandu Valley. Developing Alternative Media Traditions in Nepal examines how these innovative media came about and the many obstacles their producers faced when attempting to speak of and to their own community. The book is based on long-term ethnographic research in Nepal in the mid-1990s and subsequent accounts of the continuing development of Tansen's community media organizations. Michael Wilmore offers a unique perspective on how people in developing nations use mass media. Developing Alternative Media Traditions in Nepal is one of the first full-length, detailed accounts in English of new media developments in Nepal and is suitable for advanced students and researchers of anthropology and media studies. Book jacket.
"This book examines how public ritual once placed kings at the privileged apex of Nepal's government, and how in the 21st century those same rituals stopped serving the king and turned instead to authorize party-based politicians. Ritual upheaval undermined the institutional logic of monarchy, and demonstrated that kingship was contingent/dispensable"--
Theravada Buddhism has experienced a powerful and far-reaching revival in modern Nepal, especially among the Newar Buddhist laity, many of whom are reorganizing their lives according to its precepts, practices and ideals. This book documents these far-reaching social and personal transformations and links them to political, economic and cultural shifts associated with late modernity, and especially neoliberal globalization. Nepal has changed radically over the last century, particularly since the introduction of liberal democracy and an open-market economy in 1990. The rise of lay vipassana meditation has also dramatically impacted the Buddhist landscape. Drawing on recently revived understandings of ethics as embodied practices of self-formation, the author argues that the Theravada turn is best understood as an ethical movement that offers practitioners ways of engaging, and models for living in, a rapidly changing world. The book takes readers into the Buddhist reform from the perspectives of its diverse practitioners, detailing devotees' ritual and meditative practices, their often conflicted relations to Vajrayana Buddhism and Newar civil society, their struggles over identity in a formerly Hindu nation-state, and the political, cultural, institutional and moral reorientations that becoming a "pure Buddhist"—as Theravada devotees understand themselves—entails. Based on more than 20 years of anthropological fieldwork, this book is an important contribution to scholarly debates over modern Buddhism, ethical practices, and the anthropology of religion. It is of interest to students and scholars of Asian Religion, Anthropology, Buddhism and Philosophy.
Suitably Modern traces the growth of a new middle class in Kathmandu as urban Nepalis harness the modern cultural resources of mass media and consumer goods to build modern identities and pioneer a new sociocultural space in one of the world's "least developed countries." Since Nepal's "opening" in the 1950s, a new urban population of bureaucrats, service personnel, small business owners, and others have worked to make a space between Kathmandu's old (and still privileged) elites and its large (and growing) urban poor. Mark Liechty looks at the cultural practices of this new middle class, examining such phenomena as cinema and video viewing, popular music, film magazines, local fashion systems, and advertising. He explores three interactive and mutually constitutive ethnographic terrains: a burgeoning local consumer culture, a growing mass-mediated popular imagination, and a recently emerging youth culture. He shows how an array of local cultural narratives--stories of honor, value, prestige, and piety--flow in and around global narratives of "progress," modernity, and consumer fulfillment. Urban Nepalis simultaneously adopt and critique these narrative strands, braiding them into local middle-class cultural life. Building on both Marxian and Weberian understandings of class, this study moves beyond them to describe the lived experience of "middle classness"--how class is actually produced and reproduced in everyday practice. It considers how people speak and act themselves into cultural existence, carving out real and conceptual spaces in which to produce class culture.