Monday, 30 October 2017

Hello Delhi ,Its Winter ,Lets Enjoy


Winter has arrived at the door and I would like to say hello everybody in Delhi ,who love winter  in Delhi and enjoy the foodie life,from tea chat to snapchat in Delhi everything is owesome ,the link between mood,season,context and cuisine deal with a panorama of Delhi,thats Delhi my jaan.A song of Love you Jindagi derives the smell of beauty and sublime of beautiful Delhi during wintere.You can stick to steamed ones for rest of the year but in winter it’s a sin not to have these fried dumplings. A huge variety is available so you can choose from , chicken, vegetable and bite into them when they are crisp and are served when they just off the fire.Gulab jamuns get a different flavour when eaten in chilly weather.


Let’s put it straight and simple. Winter is incomplete without sinful desserts like gajar ka halwa, gulab jamun and crispy, golden jalebis. Even if you have eaten these throughout the year, the piping hot desserts get a different flavour when eaten in chilly weather. They are definitely worth the extra calories.


If you have a Punjabi friend make sure that you get invited to their house for lunch on a weekend, as there are strong chances that you’ll be served the legendary winter special – sarson ka saag with makki di roti, oozing with ghee and served with dollops of homemade butter, and jaggery. It’s absolutely delicious.


Picture this: it’s foggy and extremely cold outside and someone brings a pot of bubbling melted chocolate or cheese to take away those winter blues. A true foodie will understand the meaning of a melted pot of gooey cheese or chocolate – its divine, its rich and its heavenly. Fondue is taken from the French verb ‘fondre’, meaning ‘to melt’. The pot is kept on a slow burner while you dip in cubes of crusty bread using two-pronged fondue forks into the cheese.


The sheer variety of paranthas available in Delhi is mind-boggling. From basic ones like aloo, egg, gobi, mooli to more interesting stuff like green chilli, keema, kaju and rabri paranthas you get it all in the capital. Have it for breakfast, lunch or dinner, with pickle, white butter or curd, and your love affair with this dish will carry on forever.


They have become bigger, meaner and juicer over the years. Today you can get a chunky tenderloin burger at many restaurants in the city, but the trick is to know where to get them. Now they don’t cheat on the meat and give you a thick 250/300 grams patty to bite into.


Spicy meat dishes form the backbone of Kashmiri cuisine. Some of the dishes that you must try are yakhni (meat in a curd-based sauce made mildly minty with fennel), rogan josh (rich, red mutton curry), gushtaba (pale meatballs in saffron-yogurt curry), rista (meatballs in a red gravy) and tabak maas (fried lamb’s ribs).


Ginger tea, strong coffee, hot chocolate with marshmallows, these things help winter pass with ease. There are plenty of cafes and tea rooms where you get these, but there’s nothing more satisfying than having it from a road-side vendor or dhaba. Of course you cannot do that with hot chocolate or coffee, but masala chai is best had from these people. 
Delhi is after Delhi when you take the tea cups with friends and share with your feelings with them,you enjoy winter with momos and chutney having the chilly flavor around the taste buds in your tongue and  tikha feeling makes more you eager to have more spices in cuisine and daily life

Border ,Aproaching It ,Border Of Community And Border Of Barrier


The debate about shift in borders studies remains same.The issues about margin and other dark aspect,immigration and identity formation from disruption to fixidity keeps on a debate.From two month a book named Border compiled version of Randal Bass has giving me some tension ,how we do deal about border in life.The circulation of ideas from neighborhood ,Tribhuvan University Peripheri,tea talk during breaks and publication stores give me different questions what we meant border ,where the new border around Tribhuvan University Kirtipur with flowery garden around has been made to reveal the sense of border or aesthetic part of border gets more priority .My questions are unlimited ,I am a nonesense talkative in vague world or is there any value of borders in life which lead to identity formation,from Secondary level of Education in English this university compiles various versions of literary text  like drama,poem,essay and other extracts and we just name Abhi Subedi,Rameshwar Adhikari and Shreedhar Lohani as the stamp sign in books,after wandering around different colleges and university we get darshan of these teachers and department keeps on informing the details about research with a demand of youth motivated channels in educational sector to lead a new era in English .


The walls around my pictures reminds geographical border and I enjoy to click the border as sign of beauty .I love the part of the scenerio and  take a selfie all the time to relate with the Environment as if a good student is going to learn day by day.A dumb students has lots of questions dealing with the curriculumn strategy as they lead different borders to define my existence as a student.Border reading has been more inclusive as it has been including all geographical ,economic,social ,political and other aspects of the society to lead a new definition of identities and different versions of videos and researches have paved the way to make border versatile subject.I love the teachers who tries to conclude various summaries from ancient to global lifespan and denote the sense of identity formation to have a respond to the texts in medias.

Justice in different sectors and human right violation also came as alternative topics while dealing with borders as the borders of community raised the questions about homelessness,toxicity in the rural areas of different countries and local customs about the border of communities,differences and defferences in local thoughts and customs has being my focus here on daily serfing of the news about films in Bollywood .The videos about Nationals Geographic focus on nudity and identity crisis also became my focal point to relate with borders I find in daily life.There are different theorists which lead us to be analytic from the identity topic to sense of existence and the scholarly interpretations of versatile borders and fluid identity with stable to identification keeps on knocking my heart why borders of barriers also demand a return to study of identity in 1990s.I jot down the ideas as blank pages and my laptop still asks me can you show the connectivity of border of barrier to lead the formation of identity, maintain a stable identity and create  a sense of real yourself,self ,subjective mode of identity remains itself under erasure when various theory intersects the border of language,community and barriers and  a recall of identity stability .The question ,who am I start knocking my mood all the time while speaking to someone or riding a bike around but the interruption is same that demands answers about the identity,existence and optimism in life.

Dhakalthok Journey By Bus

Panchamul tour is interesting to meet Dhakalthok village at 1680 m located in Panchamul VDC, Syangja district of Western Nepal.  The locals profession is an agriculture, trade and recruiting in the army overseas, such as India, England, and Brunei. We can ride a bus or car from Pokhara to Arjun Chaupari then takes 4 hours hiking to approach the dream village.The song in Bus Aadhi Khola Urlera Ayo ,aune dine mayale bolayo ,keeps on playing in track gives the local scnerio in typical Nepali Language ,you love the tone and other images used in the song if you able to comprehend the terminologies about Aadhi Khola .
Panchamul  tour is remarkable to learn a rural life of the hill tribe  with their unwritten language, ethical dress, ornament, culture, food habit, and festival. You are welcome in the village by a warm hospitality.  You can explore a monastery, mother community they perform a traditional dance in the evening. They wear a typical dress with an ornament.You can buy handicrafts for your friend and family.You can enjoy the lifestyle of rural community there as this is very peaceful life in comparing to global competitive life.The best place to stay after retirement


This tour takes to the dramatic Himalayan viewpoint to observe the Dhaulagiri (8167 m), Annapurna (8091 m), Fishtail and Lamjung Himal. You have to climb 2 hours uphill to reach the viewpoint, Gorujure. A farmer plants rice in June and harvest in November. The terraced field is a protection of land erosion during the monsoon season (June to September) in Nepal.Tri-Shaheed Secondary School is located in Panchamul, Syangja . This secondary school is affiliated with National Examination Board (NEB) and offers plus two (10+2) programs.

The Syangja district adorned by ancient, historical and natural heritage is at a 35 km road distance from Pokhara. Putalibazar is the administrative centre of the hilly district bounded by Tanahu to the east, Parbat and Gulmi to the west, Kaski and Parbat to the north and  Palpa to the south. The climate is neither too hot nor too cool while altitude ranges from 366 m from the basin of Kaligandaki River to 2512 m in the highlands. The surface area of the district is 1164 sq km. The surrounding green hills and the nearby Andhikhola River has enhanced the glory of Putalibazar.Handmade Lassi is the best option here.
The district is also famous for tourism. Panchase, Sirubari, Nuwakot, Thaple, Matikhan  Andha-Andhi Daha, Garhausur, Satau, Ramchedanda and Budhilek are the prominent tourist hotspots of the district. In addition, various ancient temples, historical sites, enchanting sceneries, caves and diverse nature are the other attaractions of the district and are considered important in terms of Tourism. The Kolmadanda located just 10 km from the district headquarters is popular for viewing the sunrise and mountains. Months from September to March are considered most appropriate for visiting Syangja, as the nature exhibits its full splendor is these period. Syangja's centre Putalibazaar is 235 km from Kathmandu, 35 km from Pokhara and 85 km from Palpa by road. Likewise the Sirubari village, popular for its hospitable homestay service, is 30 km from Putalibazaar. Similarly Waling is 28 km and Galyang 46 km.
 

 
   Sirubari located at Syangja district's Panchmul village is the first in the country to be declared a rural tourist centre. Its fame is spreading around the world largely due to the endeavors' of the local residents. Sirubari offers a close peek into local culture and livelihood. The picturesque village is dotted with houses with stone roofs and cobbled stone yards. There is no hotel or restaurant in the village but the villagers host the tourists in their own homes as paying guests. A Sirubari Tourism Committee is also established is the village. People in this locality enjoy guests and their rituals so much ,they welcome guests as god and goddess and keep all the essentials items for guests.You feel wonderful to see and feel the communal sense as the sense of belongingness to the new location for guests.The colorful presentation food items and home made pickles by grandmothers are the speciality here.
. Sirubari is one of the famous sites in Asia for home stay tourism. Sirubari is accessible by a 28 km dirt road from Syangja located at 33 km road distance from Pokhara along the Siddhartha Highway. Buses leave for Sirubari from Pokhara's Prithvichowk. The beautiful hemlets and waterfalls on the way to Sirubari cast their spell on any tourists.The superb feeling by visiting bus to dhakalthok has  no end,they prepare different cuisine who visit as guests and get togehterness with family and relatives is the significant of Panchamul,we love Panchmul as it has the five water natural resources in locality and nominalizaton of the area has  a lots of value in daily life.The waterresources are the major benefits to these locality and you love the moment to be here.

Sunday, 29 October 2017

Border In Bollywood Films



The main borders that hold India and its people.To say that our borders hold us together seem a little odd.Normally we think of a border we think of something that divides two places ,such as the border between two states or between two countries .We usually think of borders as geographical lines-dividers that have some kind of physical presence or political meaning.



Bollywood’s transnational mechanisms offer a unique space to study gendered subjectivity. A specific Bollywood movie, English Vinglish (2012) to draw out the profile of the ‘new woman.’ Persistently, I question the ‘new-ness’ to the construction of women when the ‘new’ reiterates the values of tradition, nation, and family. The ‘new’ seems to exist as a particular and unique transaction between local traditions and the global spread of populations that make limiting conceptions of woman, nation, or family, anomalies in a world propelled by expanding market needs and demands. The ‘new’ while offering possibilities for women, concomitantly carries different exclusions based on class, religion, language, and other identities. Understanding the formation of gender under contemporary conditions of transnationalism requires attentiveness to an insidious partnership of possibilities and exclusions that makes it simplistic to think in terms of progress or regress.



Bollywood movies cross physical and cultural borders and form new relationships with the Indian diaspora while moving constantly between tradition and modernity and commenting on the ever-changing lives of Indians at home and abroad.This is an intriguing discourse: if it is true that cinema ‘travels’ with its audience and with the people it represents, popular Hindi films have undoubtedly logged a high number of frequent-flier miles. 

 

 The use of the India-Pakistan border in films such as Main Hoon Na and Veer-Zaara, both released in 2004. These movies invoke border crossing as a possibility and aesthetic pleasure that transcends easy and conservative constructions of Indians and Pakistanis in problematic binary terms.” How is this achieved?  Main Hoon Na offers a spin on the epic Ramayana by recasting the villain Ravana as an Indian named Raghavan who stands for an internal (rather than a foreign) threat to India’s security. The film visually emphasises the similarities between underprivileged people on both sides of the border. Meanwhile, Veer Zaara cleverly blends elements in Indian and Pakistani music to tell the story of a love which eventually transcends the notion of borders. “The border, and the pleasure and problem of how to overcome and cross it effectively, construct an intended relationship of affect with the viewer.


  The Shaad Ali-directed film Jhoom Barabar Jhoom (2007), analysing its presentation of the non-resident Indians living in England and the references the film makes to Hindi cinema of an earlier time – for example, in a scene where a character named Laila is introduced, a version of the rambunctious 1980s song ‘Laila O Laila’ is played in the background. And the 2008 film Dostana about two men who pretend to be gay lovers (played by John Abraham and Abhishek Bachchan), is discussed in terms of the subversion of heterosexual romance in traditional Hindi movies.
r. “These are three related and disjunctive sites at which Bollywood cinema and Bollywood popular culture are consumed [–] nodes on the global circuits of the travels of Bollywood and South Asian popular cultures.



Finally,  Bollywood stars interact with their global audience and ‘perform’ versions of themselves at the intersection of tradition and modernity – so that a performance by the Bachchans as a cosy, traditional family where the young bride Aishwarya Rai Bachchan bends down to touch her mother-in-law’s feet on stage might immediately be followed by her father-in-law Amitabh Bachchan, her husband and herself dancing as a club-dancer and her suitors to the raunchy song ‘Kajara re‘.



“All cinemas offer border places and spaces of ideas, of different sorts, but it is the focus on the imaginative positing of border places and spaces through Bollywood’s idiosyncratic audio-visual construction of such a possibility that is of focus here.”
This view is, of course, open to discussion: anyone who believes that good films (whether popular or alternative) deserve serious, engaged analysis might disagree with it. Nonetheless, it is always important to consider the quality of the analytical writing; after all.

 
In this reviewer’s opinion, popular film studies are inherently a good thing: we need more intelligent, engaged literature on commercially successful films and the ways they offer us to look at the world. On the other hand, such writing – rare as it already is – should attempt to be accessible to the reader who has not been nurtured on the hermetically sealed language of academia. 



Regular filmgoers therefore not only encounter Hindi and Urdu, but also develop an awareness and a certain degree of familiarity with samples of other (North) Indian languages. Mixed in with the style and language of Bollywood films there are also various cultural components, and in this configuration they reflect a notion of an Indian national community that, in view of its geographical extent and diversity; is not easy to grasp. 


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Bollywood film, music and dance productions, on the other hand, appear as a popular medium in which a linguistic continuum between sharply delineated individual languages in India is successfully projected, even though the performers' underlying Hindi/Urdu testifies to roots in the family of Indo-European languages, and Bengal and South India have their own flourishing film industry in Bengali and Dravidic respectively. The traditional porosity linguists find in the language boundaries in India is also characteristic of the use of language in the Bollywood films.


 The attitude that individuals of differing regional, cultural and social origin may speak in different ways, but do not therefore necessarily communicate in a foreign language, meaning that one is operating in a linguistic continuum, is based more on a feeling than on a clear awareness of fluid boundaries. Just as English changed in the course of its "indianisation", so Indian national and regional languages do not emerge in the standardised form of a written language, but as variants according to the communicative, economic, religious or cultural contexts. Such flexibility is the characteristic feature of the language of Bollywood. The underlying Hindi acts as an adaptable carrier language which can absorb not only different modes of speech of native speakers, but which can also and effortlessly insert elements from other Indian languages.

With the popularity of the film productions, which has now extended way beyond the sub-continent, Hindi has also achieved a greater spread and acceptance and is at the same time held in higher regard. Campaigns on the part of the Indian government to promote Hindi as a national language, a heavily sanskritised Hindi as used previously in the state media or the Hindi ordered as mandatory in the schools, have not only experienced little success, but have often even been counterproductive: alongside the suspicion that the language was being used to establish a hegemony of the North Indian elite, Hindi was also seen as imposed, sterile and conservative and the instruction in schools often stifled the little natural affinity and enthusiasm still remaining.



In stark contrast, there is Hindi's triumphal procession through the entertainment industry. Nowadays Hindi soap operas from India's supra-regional television companies enjoy record ratings, and Hindi is, alongside English, the most widely used language in advertising and sports programmes, and of course especially in the broadcasting of cricket matches. For the younger audience, various music channels of the television companies at present show almost exclusively video clips with Hindi pop music, gradually displacing foreign English-language numbers. This overwhelming presence of Hindi in all areas of entertainment is due not least to the films produced in Mumbai. As far away as Tamil Nadu, where the most vehement protest against Hindi as a national language have taken place, Hindi films – undubbed – are box-office hits. Almost throughout India the viewers outdo one another with quotes from dialogues and film songs, their rhetoric and poetry having made Hindi into a stylistically more attractive, modern medium for everyday communication.
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As Bollywood films show, the example of India can provide interesting insights into how to handle multilingualism. Here another language is not necessarily seen as a foreign language which can only be learnt with great effort in educational institutions. In particular the life in large Indian cities, and not only there, demonstrates that multilingualism acquired by formal or informal means can be completely normal.


 Most people in India grow up in a multilingual environment, and they know and use more than one language. Without an adequate communicative competency in different languages, it is difficult to survive in the day-to-day social and occupational routine. Instead of a binary relationship between a native and a foreign tongue, as is common in monolingual European societies, a functional multilingualism is frequently cultivated. Although it should be said that often not all the components of the linguistic repertoire are equally well formed, which means that a switching between different languages is necessary according to the subject, situation and partners involved. The aim is not perfection and purity, but the ability to engage in mutual communication.

A border can be defined a place where differences come together,where these are national differences ,cultural and social differences in values and languages ,differences in gender or differences in family heritage or economic status.Whether individual or cultural our identities are constructed by borders racial and ethnic borders ,economic and class borders ,borders of sexuality and gender , and that  separate different levels of community .

Saturday, 28 October 2017

Crossing The Border Sunauli,Borders in Reality and Films Filmed in Nepal







Border of Sunauli

During childhood we used to visit different parts of Assam in a lorry ,Jorhat,Tinsukiya,Duliyajan,Barpeta,Hlafjan and other sides of Kokhrajhar with family used to be a lot of interesting moments and Lahan trip,Jhapa or Bihar Trip was not less important.Now ,from Delhi Kathmandu trip also gives the opportunity to visit Lucknow ,Bareli and Barbanki areas which are interesting areas too.Specially ,I love mango trees garden in UP areas ,even sugarcane farms and workers working there and easy transportation to these areas attract me much.I love journey in trains from New Delhi to Gorkhapur which leaves from New Delhi at exactly 3.30pm and reaches to gorakhpur at 4.00am.



India and Nepal have several border crossings open to foreigners. The most popular although is the Sonauli (India) – Belahiya (Nepal), due to its location, more or less in the middle of the south Nepal border, and maybe the shortest route to reach Kathmandu by land. Also, the location of this border cross, between Varanasi and Kathmandu or Pokhara, make this desolated and unfriendly place a choice for those who want to travel by land.


But for those traveling in Northeast India, like Sikkim, Bengal and the so-called North-eastern states (Assam, Nagaland, Meghalaya, Arunachal Pradesh, etc…) the border Panitanki (India) – Kakarbitta (Nepal) located on the east side of Nepal is the best option.


The closest train station from the Sonauli – Belahiya border is Gorakhpur, with easy connection with Delhi and Varanasi. Gorakhpur is far from being a charming or appealing place, so try to arrange things in order to avoid one night there.


Just when you come out from the train station, you just need to ignore all the tuk-tuk drivers that will surround you and walk straight forward until the main road. Just on the other side, near crossroad with a statue with a guy on a horse, you’ll see a few buses stop… not a bus terminal or even a bus stand… just a few buses along the road. Try to ask the drivers about one that goes to Sonauli; usually, it stops on the right corner (if you have the trains station on your back).The bus departure more or less every hour, or even before if it’s full. The buses run all day, starting around 6 am, until evening.

 
In case that you arrive late, close to evening time, is advisable to sleep in Gorakhpur, and make the trip to Sonauli next morning, as there are not many infrastructures in Sonauli, and the place itself in “not a place to stay”!!! Anyway, the Sonauli – Belahiya border is open 24 hours.The bus from Gorakhpur to Sonauli, will take about 1.5 hours.

 
From the bus stand until the Indian Immigration Office is about 600 meters that will take around 10 minutes to walk along a dusty or muddy road (depending the weather) between trucks. Some people prefer to hire a cycle-rickshaw but it just worth if you travel with lots of luggage.


Indian Immigration Office at Sunauli. IndiaAt the Indian Immigration Office you need to fill a form and give it back with your passport to the staff that usually is very friendly. The office is very small and sometimes you need to stay outside while an officer collects the passports and give them back after stamped. Always check if you have the exit stamp before leaving any country!

Don’t be surprised if you see many people crossing the border without passing by the Immigration Office, as the Nepal and Indian citizens don’t need a visa or even a passport to cross any border between India and Nepal.After this, you keep walking along the same road and will see a big gate that represents the border India – Nepal. Is possible that an officer will ask for your passport, but sometimes they are more focus in controlling local people because of the smuggling than the tourists. 

After the gate you walk a few more meters and will see, on the right side, a small house with a kind of garden where is the Nepal Immigration Office. There you need to need to fill a form, give a photo, show the passport and pay the visa fee according to the length of your stay. Usually it will not take more than 10 minutes.

You will be welcomed with a friendly smile and a proud “welcome to Nepal!”.Probably some will ask if you need a bus to Pokhara or Kathmandu. This maybe is not the beast deal that you can have but save you from walking (or take a bus) to the bus terminal (also called Bhairahawa Bus Park).


Just after crossing the border you arrive at Belahiya, the first populated place that you cannot even call a village, but where you can find (after the Immigration Office), also on the right side of the road, a few travel agencies that sell bus tickets to Pokhara and Kathmandu. Usually there are always a few buses parked in a dusty/muddy ground that works like a bus terminal, called Belhiya Bus Park.


The soon you arrive more are the chances to have a bus to your destination, as most of the buses departure in the morning. Still is possible to catch a bus to Kathmandu around 2 p.m. There are also buses that departure at the end of the afternoon, but the information given by these travel agencies are not clear. But watch out: the bus trip to Kathmandu will take more than 8 hours that the ticket seller said… probably 10 hours depending on the traffic at Kathmandu, so if you arrive late to the border be prepared to arrive at Kathmandu in the evening!!!


Sometimes I felt that these private bus companies are taking advantage of people that just arrive and are not yet familiarized with the currency and prices, and I already notice that the bus ticket from Kathmandu to Belahiya is cheaper than the opposit way.


There aren’t public buses in Nepal, except a few local buses in Kathmandu. But if you want to avoid an overcharge ticket at the border (we are talking something about 200 rupees more,  you can walk or take a taxi to the Bhairahawa Bus Park around 7 km further along the main road and from there you have more bus companies but I couldn’t get a proper schedule of the buses to Kathmandu.

If you really need a meal is better to wait until cross the border to Nepal side (Belahiya), that has a much quieter and friendly environment. With a short walk you can see the few places available, and it can be an option for a quick meal, but if you look for something more inviting you need to take a local bus (walk by the main road until you find the Bus Terminal on your right side) and go to the nearby village Siddharthanagar (also called Bhairawa or Bahirahawa).

Borders about Nepal and India

Borders are the places when you need to show your identity as Nepali or Indian and you love to be checked but the task of examining your status reminds your the presence of borders in real life,crossing barriers of the locations ave many things to experience.There are many borders which hold us together in India and its people. Normally,when we think of a border ,we think of something that divides two places ,such as borders between two states or between two countries .We usually think of borders as geographical lines -dividers that have some kind of physical presence of political meaning.And,indeed ,this kind of geographical and separating border is one of the many kind of borders which implies much more than something which merely divides two places.

During adolescence, young adults often question, "Who am I? How do I see myself? How do I fit into the world?" While an identity struggle may be prevalent throughout life, adolescence seems to accentuate self-probing questions. When teens have a bicultural or multicultural heritage, self-identity questions can become even more complex. 

Contemporary Indian literature in English both acknowledges clear-cut limits in a number of territories (social, geographical, political, religious, ideological, literary, generic…), and repeatedly attempts to disturb those frames by suggesting ruptures, by blurring, breaking or crossing lines, while simultaneously inscribing others.

In Nepal, Hindi film consumption coexists with the country's problematically independent relationship to India.  In Nepal, Bollywood dances reveal an unstable border between tradition and modernity, identity and nation, and pollution and purity.

Part of the reason for resentment of India has to do with past border disputes. Although Nepal has had disagreements with China over their border – including at Mount Everest and in Mustang District  all significant disputes were resolved in a 1961 treaty. By contrast, border disputes have been ongoing with India over border-pillars washed away by floods or purposely moved, and over the Lipulekh pass in Nepal’s far west, at the tri-junction between Nepal, China, and India. In 2015, China and India reached an agreement regarding Lipulekh without the Nepalis’ participation, which angered Kathmandu.  As the Nepali political analyst  fearmongers about border encroachment in Nepal often reference Sikkim, which India annexed in 1975, rather than Tibet, which China annexed in 1950.


Another important factor in Kathmandu’s resentment of India has been the latter’s opposition to Nepal’s new constitution, promulgated in 2015. The new constitution faced internal opposition from a significant minority of Nepalis, primarily Madhesis, a marginalized group that consists of various castes who live in the southern plains and share cultural ties with India. After the constitution was passed, the southern plains erupted in protest with Madhesis demanding amendments to ensure a more equal balance of power with hill and mountain-based groups. Narendra Modi’s government in Delhi supported the Madhesi protesters by imposing an unofficial blockade of vital imports for nearly five months in 2015-16, crippling Kathmandu and the rest of the country, which was (and is) still recovering from the April and May 2015 earthquakes. Though the blockade eventually fizzled and Delhi later advised Madhesi leaders to call off a boycott of upcoming elections, the blockade remains a serious grievance.

More generally, many Nepalis resent what they see as a long history of Indian intervention in domestic politics. India has played a major role in shaping Nepali democratic upheavals in 1950, 1990, and 2006. In 1950, India hosted and shaped talks between the dying Rana regime, the monarchy, and democratic politicians, ushering in a decade-long period of democracy. India maintained military advisers in Nepal and technicians at Nepal-China border check post until they were asked to leave in 1970.

In 1989-90, an Indian blockade contributed to a democratic movement to restore constitutional monarchy, ending a period of monarchical control that had begun in 1960. In 2005-6, Delhi supported a rapprochement between then-rebel Maoists and mainstream democratic parties, putting in motion a popular movement that led to the abolition of the monarchy. In between these upheavals, India has been accused of manipulating Nepali politics to its own benefit. Many have charged India with unfairness in treaties to develop irrigation and hydropower on Nepal’s rivers, such as the Koshi and Gandak treaties in the 1950s and the 1996 Mahakali treaty, which has not been implemented due to controversy.  Indian actions after the 2006 people’s movement helped delay constitution drafting.

Nepali politicians, especially those on the far left and far right, have often decried Indian interventionism over the decades.  At the same time, politicians across the spectrum have accepted Indian support when they have seen it as useful in advancing their own positions vis-a-vis domestic rivals, thus helping perpetuate the cycle.

Recently, Nepal’s three major political parties — Nepali Congress, the United Marxist Leninist party, and the Maoists — have jockeyed to bolster their credentials against Indian interference. In response to the 2015-16 blockade, the UML’s then-Prime Minister Khadga Prasad Oli signed a Trade and Transit Treaty with Beijing, aimed at opening trade with the outside world through China. Under a Maoist-Congress coalition government, Nepal conducted its first joint military exercise with China in April, signed on to China Belt and Road Intiative in May, and ended a special Indian Embassy managed grants program  in August. Although the long-term impact of the Belt and Road Initiative in Nepal remains to be seen, China has proposed an  ùsd dollar 8 billion rail link with Nepal which would represent a massive increase over current aid. On his recent visit to Nepal,Vice Premeier Wang Pleged dollar 1 million relief from the floods.

 In 2015/16, India disbursed roughly $35.8m, whereas China disbursed roughly $35.4m. Though India pledged $1bn for Nepal’s earthquake relief, it has been delayed in disbursing these funds –. China disbursed over $10m for earthquake reconstruction in 2015-16. (However, both China’s and India’s aid contributions are much smaller than multilateral donors like the World Bank, Asian Development Bank, and the UN, and even other bilateral donors such as the US, UK, Japan, and Switzerland.)



But despite moves to align more with China politically, people-to-people ties remain much stronger with Nepal’s southern neighbor. This is exemplified by the popularity of Indian films — both Bollywood and South Indian — whereas Chinese films are rarely shown in Kathmandu.

A major reason for Nepal’s strong people-to-people relations with India has been the open border between the two countries, which allows citizens to cross the border without a passport.  In addition,a 10950 Peace and Friendship Treaty  allows each country’s citizens’ to easily work and own property in the other. It is estimated that over a million Nepalis work in India, and many Indians also do business in Nepal. In addition, according to a long-standing tradition that began during the British colonial period, seven Gurkha regiments in the Indian army recruit soldiers from Nepal’s hills and mountains. The salaries and pensions of Indian Gurkhas are vital to many hill communities’ economies. In fact,Nepali Gurkha troops were deployed Nepalin the 1962 Indian war with China.


 Finally, Nepal remains heavily dependent on India for trade. In 2016, 66 percent of Nepal’s imports came from India and 57 percent of its exports went to India, as compared to just 14 percent and 3 percent from and to China.And despite the signing of the Trade and Transit Treaty with China, the vast majority of Nepal’s trade with third countries depends on transit through India to ports in Calcutta and Andhra Pradesh (even most trade with China goes through these ports).


Two major releases of 2015, one a Bollywood movie Baby and another a Hollywood movie Everest, were shot in Nepal in 2014. Both films have big-name stars of their respective industries.


Bollywood Movies Which Were Filmed in Nepal

1. Hare Rama Hare Krishna:
It’s a 1972 Dev Anand film about hippies. The first Bollywood film to be shot in Nepal. Dev Anand himself and actress Zeenat Amam star in the film, which made her a big star and gave audience the popular song Dum Maro Dum. The idea for the movie came to Dev Anand when he was in Kathmandu, Nepal. It also increased the number of Indian tourists coming to Nepal.


2. Mahaan:
A 1983 movie about murder and twins. Amitabh Bachchan plays a triple role in the film. It was filmed in all three cities of Kathmandu valley.


3. Yudh:
A 1985 action thriller. Its actors are Anil Kapoor, Hema Malini, Jackie Shroff and Danny Denzongpa. The film tells a story of twin brothers who were separated at a small age and grew up to become a police inspector and a criminal.


4. Khuda Gawah:
It’s an epic romance drama film starring Amitabh Bachhan, Sridevi and Danny Dengzongpa. The second highest-grossing movie of 1992, it was filmed in India, Afghanistan, Nepal and Bhutan. The shooting was moved to Nepal because of “the challenges faced when shooting in Afghanistan”. The film is a story about an Afghan warrior’s (played by Amitabh Bachcha) romance and exploits.


5. Beqabu:  
A 1995 film whose lead actors are Sanjay Kapoor and Mamta Kulkarini. It tells a tale about a criminal, the terrorist he helps police to arrest, his estranged father and his look-alike whom his widowed wife meets in Kathmandu.


6. Gharwali Baharwali: 
The movie is comedy drama released in 1998. In the movie, Arun (Anil Kapoor) is married to Kaajal (Raveena Tandon). They are a childless couple. Then, Arun comes to Nepal, where he unknowingly marries a Nepali girl Manisha (Rambha).


7. Love in Nepal: 
It’s a romantic comedy and thriller movie released in 2004. Indian singer Sonu Nigam and Nepali actress Jharana Bajracharya are the actors. The film is about Indian ad agency people coming to Pokhara to shoot a campaign and an unfolding murder mystery.


8. Ek Haseena Ek Deewana:
The movie is a comedy thriller strarring Govinda and Priyanka Chopra. It was released in 2013.


9. Baby: 
It’s an upcoming spy thriller starring Akshay Kumar, Danny Denzongpa and Anupam Kher. In Nepal, it was shot in Bhaktapur Durbar Square, Thamel and HYATT Hotel in Baudha where Akshay Kumar also stayed during the shoot. Its director’s resume includes movies like A Wednesday and Special 26.