As described by the museum label, "This crown would have adorned the head of a Buddhist priest during the performance of religious rituals. At its apex, it is adorned with a finial that represents a thunderbolt (vajra). The Vajrayana Buddhism practiced in Nepal takes its name from this powerful symbol, which represents the indestructibility of knowledge and enlightenment. Five images of the Transcendental Buddhas also encircle the crown on a series of ovoid plaques. By wearing the crown during a ritual, the priest would be drawn into the essence of the five Buddhas." -- Nepal, Kathmandu Valley -- Repousse gilt copper -- Coll. Art Institute of Chicago (James W. and Marilynn Alsdorf Collection, 236.1997)
12 cm x 9 cm. Polychrome painting of unidentified seated female, medallion from larger painting in opaque watercolors on cotton (thanka paubha in Nepalese script at bottom left) red ground, badly abraded figure, segment of circular border at right, mounted on mat board.
Entire work, 24 inch square, Image is 20 X 13 inches, printed on cotton.
26 inches high by 10.8 inches wide. Image of the Buddhist goddess Tara seated on a double lotus; traces of polychrome paint & furnished w/ elaborate earrings, necklace & bracelet of repousee copper; arrested termite damage most notably on hands and base; previous catalog number "484" on bottom of base.
The museum labels states, "This handsome, well-modeled figure depicts a bodhisattva, an enlightened being who selflessly remains in the cycle of death and rebirth in order to help others attain enlightenment. His relaxed posture is typical of a teacher while discoursing, but it is unusual for a bodhisattva. It is a form of paryankasana,in which one foot rests on the opposite thigh (paryanka)." -- Nepal, Kathmandu Valley -- Coll. Art Institute of Chicago (James W. and Marilynn Alsdorf Collection, 134.1996)
Nepalese brass artifact of a seated monk. The robes & begging bowl indicate a monk. His head is shaved in the front, but three long strands of hair cascade down his back. His robe displays Chinese designs only visible from the back. He holds a vajra in his right hand and appears to wear earrings. The left earring is inlaid with what appears to be red sealing wax while the one on the right bears traces of the same material. The base conceals ritual deposits beneath a hammered copper cap marked with a crossed vajra design. All of these metal images were originally made for ritual use. The containers for deposits hidden within the bases indicate a category of images once valued for their efficacy. It is instructive to consider what their value is in their present situation, surrounded as they are by a society that may appreciate their visible surfaces, and yet generally dismisses the idea that images such as these can exercise power when skillfully utilized.
As described by the museum label,"This sculpture represents the Esoteric Buddhist deity Hevajra dancing and embracing his spouse, Nairatmya, whose name means 'No-soul.' Paired male and female deities usually symbolize compassion and wisdom in Vajrayana Buddhism, but in this instance Hevajra himself signifies both. His multiple hands hold various creatures of the universe, including animals, humans, and other gods. It is clear from this iconography that Hevaijra is a deity of all-pervasive, universal power." -- Nepal, Kathmandu Valley -- Gilt bronze and pigments -- Coll. Art Institute of Chicago (James W. and Marilynn Alsdorf Collection, 768.1978)
Child labor is an on-going phenomenon in developing countries. In the world, International Labour Organization (2002) estimates 250 million children to be a part of child workforce. There have been many studies done at the microeconomic level to explain why child labor occurs and what can be done to end it. There are also a growing number of country-specific studies such as one on Vietnam by Erik Edmonds and another on Tanzania by Kathleen Beegle. The country I will study for this thesis is Nepal. In Nepal, there are child labor laws that restrict child labor to children 14 years old and older and are restricted from hazardous work. However in occasional interviews and surveys, they have found that children are still being employed for work. Another important aspect of child labor is the lack of education. In Nepal, the government has been forward thinking enough to provide free primary education and free textbooks for eligible students, but other costs of attendance are a heavy burden on the poor families. The purpose of the paper is to analyze the determinants of child labor in Nepal and to address how the current law in Nepal is affecting the children’s education, child labor, and ultimately the overall quality of life in the country. Idealistically, to find possible steps that could make a difference on child labor and a course of action that could eventually eliminate or minimalize the extent of child labor.
The prevalence of cooperation among appropriators in common-pool resources contradicts the predictions of the theory of collective action. Understanding the factors that affect the propensity for appropriators to cooperate will yield insights into the role of institutions and social norms in managing resources. An evolutionary game theory model is constructed to show the emergence and stability of a cooperative equilibrium subject to initial conditions. A logit regression model is used to determine the effect social, institutional, and physical variables have on the probability of a cooperative equilibrium emerging in irrigation systems in Nepal. The system location and type of management structure are found to affect the likelihood of cooperation and efficient use of the resource.
This paper aims to better understand the role of media in the understanding of HIV in Nepal. This paper uses a compiled probit regression to understand the effect media such as newspapers, radio, and television plays upon the six factors relating to HIV attitudes and awareness on how it spreads This is done separately for men and women. This study uses the DHS data from 2011 for Nepal. Access to media has an effect of between 1% and 32% on HIV related knowledge. This provides an insight on how to reduce its spread effectively in Nepal.