2 from Darjeeling to CWG Seminar.. Roshan in Assam ... Top NSCN (IM) leader disappears from Nepal ... Naming Naxalbari:

KalimNews: Sahitya Academy is going to organise a three day long seminar on the subject 'Historical Legacy and the Writing in the Commonwealth' in New Delhi from 8th October on the eve of Commonwealth Games. Prominent Kannada writer Girish Karnad will inaugurate the programme while Sunil Gangopadhyaya, Pesident, Sahitya Akademi will preside over the same. 50 young generation's writers of the commonwealth countries are taking part in the programme including 2 Nepali writers and 23 writers of other Indian languages.

Roshan to attend Assam students' meet

Gorkha Times.com, Aizawl: Digambar Chetri, Publicity Secy, AAGSU in his mail to Gorkha Times has stated that the OPEN SESSION of All Assam Gorkha Students Union (AAGSU) will be held on 3rd Oct 2010 at Sita Jhokala High School, playground at Amlighat in Morigoan from 1pm onwards followed by a colourful cultural evening.
Mr. Roshan-Giri, Gen Secy. Gorkha Jana Mukti Morcha (GJMM) spearheading theGorkhaland movement in North Bengal will be the Chief Guest and host of community and students leaders from North East and dignitaries will also be present.
This open session will be one of a kind as large numbers of Gorkha representatives from all over Assam will be attending. AAGSU will be honouring achievers from Gorkha community in this session, Youth Olympian and World Junior silver medalist Champion from Assam Mr. Shiva Thapa will be amongst those who will be felicitated.
Administrative-level meeting on the Darjeeling issue
PTI, Kolkata, Oct 2 : An administrative-level meeting on the Darjeeling issue will be held on October 11, West Bengal Home Secretary G D Gautama said today.
"The administrative-level meeting is scheduled on October 11. We have not, however, received its agenda as yet," Gautama told newsmen.
Earlier, the Centre had postponed the tripartite meeting on the issue, scheduled in Delhi on September 30.
The eighth round of tripartite talks were held on September 7 with officials of the Centre and the West Bengal government and the Gorkha Janmukti Morcha.
Issues like subjects, departments and territory which are expected to be handed over to a proposed interim authority in the Darjeeling hills were discussed, as also the number of members of the proposed authority and whether they would be elected or nominated.
The meeting, however, failed to arrive at a consensus.

‘Mamata trying to forge deal with GJM for electoral gains’

ENS, Kolkata: Mamata Banerjee’s recent visit to Darjeeling and her discussions with hill outfits, including the Gorkha Janmukti Morcha has caused panic among the CPM leaders who are apprehensive about its impact on the forthcoming polls for 12 Assembly seats in the Darjeeling-Dooars-Terai region.

Nepali-speaking voters will play a decisive role in these constituencies and Banerjee’s tacit understanding with the hill leaders may swing the poll result in her favour, feel the CPM leaders.

According to the ruling party, the Trinamool will pose a challenge in South Bengal districts, apart form Junglemahal where CPM has hold on 37-38 seats of 42 Assembly seats. Banerjee has targeted this segment and is now focusing on hills and the adjoining areas for electoral gains, feels senior CPM leaders.

Following Banerjee’s September 26 visit to Darjeeling, CPM leaders including Bhattacharjee and state party secretary Biman Bose held discussions with the party members and are said to be apprehensive about their poll prospects in North Bengal, especially in the Dooars region, said party sources. 

CPM sources said, the GJM has strong presence in nine assembly constituencies, apart from three constituencies in Darjeeling hill areas. In these areas the GJM can influence Nepali-speaking people.

“We apprehend the GJM will try to forge a deal with the Trinamool to maintain their existence in the hills. We have decided to campaign against the GJM on the issue of separating Darjeeling from Bengal,” said a senior CPM leader.

Ashok Bhattacharya, the CPM leader from Darjeeling and state Urban Development minister, said the visit of the Railway Minister was aimed at forging a deal with the GJM for the upcoming Assembly elections, scheduled for May 2011.

Explosion in Nagarkatta explained

KalimNews: The explosion phenomena of Nagakatta Dooars is nothing but mud rock flow said Subir Sarkar of Geography dept of NBU. He said the samples prove that when the dolomite got in contact with water due to evolution of tremendous heat the explosion took place. But local people said that there were no rain since four days.

It is reminded that an explosion in a hill of Nagarkatta Tea Estate in the Dooars created panic among the local residents. People heard an explosion at around 11 pm in the night of  Sept 30 and in the morning people saw dolomite like substances with hot water  oozing out of several places. After the explosion people saw several fresh stones and small rocks of red, white and other colours around the explosion site. There are dolomite rocks and mines around Pugli khola in the Bhutan hills and the Penden cement factory is located at Gomtu Bhutan 16 km from Birpara.

Prof Sarkar stated that according to Platonic theory Jaldhaka valley where the explosion took place is formed about 12-15 thousand years ago and it is rich in calcium carbonate, dolomite, low quality coal and iron. But these rocks are not matured.The explanation is yet to be confirmed and very shortly a team of geologists are visiting the spot.
Top NSCN (IM) leader disappears from Nepal
Morung express, Dimapur, October 2 (MExN):  The Naga Peoples Movement for Human Rights today said one Anthony Shing, “head of foreign affairs” of the NSCN (IM), has ‘disappeared’. The note said Shing, alias Ningkhan Shimray, 49 years old, ‘disappeared’ on September 27, around 6:00 PM from Tribhuvan Airport, Kathmandu in Nepal. A letter addressed to the Indian and Nepal government from the NPMHR named the perpetrators to be “unidentified intelligence personnel of India and Nepal.”
“…the enforced disappearance of one of the leaders of NSCN-IM while the peace talks are ongoing and shortly before a new round of negotiations was to start raises the question whether India is genuinely committed to finding a peaceful and lasting solution to the India-Naga conflict,” the NPMHR stated.
The organization said Anthony Shing went missing after he landed on September 27 September in Katmandu. The note was appended by Gina Shangkham, NPMHR’s secretary general. The NSCN (IM) functionary was on way to India to attend the next round of peace talks scheduled to start on September 29 and was to take the flight to New Delhi on the morning of September 28 to join his team after he flew from Bangkok in a Royal Nepal Airlines flight, NPMHR said.
“Two acquaintances and the driver of the hotel’s pick-up service waited for him at the airport for hours, but he did not appear nor did he get in touch with the hotel or anyone else of his contacts in Kathmandu. They waited for long hours since they were informed that he had departed from Bangkok and the airport in Kathmandu is relatively small with only one exit gate for the general passengers.”
According to the NPMHR, “investigations” undertaken “by a human rights group in Kathmandu” revealed that he landed in the airport and “crossed the immigration without any problem but was abducted/arrested by the RAW in collusion with the Government of Nepal inside the airport.” The NPMHR claimed “these evidences have come from eye witnesses and sources from the government who for reasons of security has requested anonymity as much as possible.”
The organization said to fear that if the “Government of India and Nepal” does not “take the responsibility and disclose his whereabouts immediately,” the peace process would be threatened. “The government of India is also answerable to the people of India as a democratic country,” the NPMHR said. It has urged for safety of Shing “by immediately disclosing his whereabouts”, allow him “to legal counsel and medical services”, grant access to family members and colleagues and “respect the terms of ceasefire agreement”. 

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Mountaineers raise the National flag (PTI) 

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Senior Concert of St.Joseph's Convent, Kalimpong

Dance  

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Drama- The Sound of music

Naming Naxalbari: How a village became the name of a fear.- Sumana Roy, HIMAL Southasian Oct 2010

Red Chemist: In Naxalbari today the myth and the mundane come together

sapan

During the 1970s, just after Ramesh Sippy’s famous production Sholay was released, fear began to take on a new name for children across the Subcontinent – the name of a man. The surname carried an air of authority, masculinity and strength, while the first name was vaguely funny, even meaningless: Gabbar Singh, the film’s iconic bandit chief. For adults a few years earlier, fear had already begun to acquire another name, one as obscure as ‘Gabbar’. This was the name of a tiny speck of a village in north Bengal, a region hazy in the national consciousness: Naxalbari.As drugs were to parenting for my parents’ generation and an uncensored Internet is for those raising children today, Naxalbari was the indefinable fear for parents two generations back. My grandparents, villagers in Bengal’s Dinajpur district, did not want to send my father to Presidency College in Calcutta for fear that he would graduate as a ‘Naxal’. My father avoided becoming one, though many of his friends went missing only to return years later with stumps for hands and blotches of darkness in what should have been happy post-graduation memories. My parents began their married life in Siliguri, an unremarkable small town that neither had previously visited. From there, Naxalbari seemed further away than it had in Calcutta, where they had met as students. It was only when my father became increasingly ambitious to engage in some ‘foreign’ travel that a curiosity-tinged fear began to gather in my mother. It was to Dhulabari, a dusty village-town in Nepal an hour and a half by bus from Siliguri, that my father often escaped with his friends. As we would discover later, Dhulabari was a smuggler’s paradise. Full of cameras, video players, televisions, crockery, geysers, fancy ‘fairy lights’, hair dryers and candies in the strangest colours and shapes – the town was a veritable Disneyland for my young father’s once-socialist eyes. To get to that bari (‘house’ in Bangla and Rajbanshi), there was another my father had to cross. That was Naxalbari; and because my mother spent afternoons worrying about father’s return, it became the equivalent of a house of horrors. When we asked her for a story about the place, all she would say was, ‘You’re too young to understand.’ It was only after we had travelled through most of the rest of India that, one day in 1986, my mother expressed the desire to visit Naxalbari. My father’s first reaction was to laugh. ‘It’s like visiting Ayodhya now,’ he said. ‘You want to see Ram or at least Ram rajya there, but instead all you see is a civilisation of dust!’ But my mother was insistent. And so, one winter day we travelled to Naxalbari. It was to be a holiday, even a picnic, and in preparation the smell of oranges filled our house. A car was hired – a white Ambassador, a luxury in those dark socialist times – and my father played navigator, a moustachioed Columbus taking his family along to retrace his original trail. But what was to be discovered was not a continent or country, but a village. Who went to a village for a curiosity picnic? This was before the advent of satellite television in India; before communism became a piece of history, a brick in the broken Berlin Wall; before tourism came to mean more than visits to historical sites, hill stations and sea towns. And so my brother and I dressed in our best picnic clothes and carried badminton racquets to the picnic-village.Ideologies apart
From that, our first trip to Naxalbari, my mother returned disappointed. In fact, the inability of the village to measure up to what she had expected to be an exhibition of Maoist philosophy – or at least a ‘Naxal’ way of life, whatever that might have been –made her request her husband to go to another country, at least temporarily. And so our father led us over a river – the Mechi – and we crossed into Nepal where, after we had begun to tire from the sameness of staring at the tea bushes along the roadsides, we finally reached Dhulabari. It was indeed a long journey, though longer in the space that separates ideologies than in miles. Once arrived, my mother went on something of a binge, buying tiny statues of the pot-bellied Laughing Buddha, a hair dryer and White Rabbit candies for us kids. Later, as we left Naxalbari to our left (it could not have been any other direction, perhaps) and headed home, my father joked that perhaps my mother would not be disappointed the next time we passed through the fields that had given birth to the bloody revolution. ‘We might find statues of Charu Mazumdar, Jangal Santhal and Kanu Sanyal, all “made in China”!’ he joked. But could we have toys or statues of the living, my mother wondered – for Kanu Sanyal, the man who had mobilised tea plantation workers and sharecroppers into the mutiny, was at that time still alive, the last of the Maoist Trinity. Decades later – June 2009, in fact – her question came to my mind during another trip to Naxalbari. This time I was with Ian Almond, an American professor and committed Indophile who had specifically noted that visiting the village was one of his ambitions while on vacation in India. While doing just that, Ian insisted on leaving what is today the small town of Naxalbari for the smelly, abandoned rurality of the nearby area known as Prasadjote. If a city has a suburb, what does one call the neighbourhood of a village? For that was what Prasadjote was – it had the pride of the tags of history, but without its aura. Death had given it a surname – 11 people had died in a police firing once, in May 1967, and the names of the martyrs were inscribed on a memorial column.As Ian looked closely at the names of the dead, I wondered whether there was any other village, in Bengal and beyond, with such a memorial column. Certainly among all the villages I had ever visited, I had never encountered any such paraphernalia of historicising. And what was it about this piece of ordinary architecture that made me sceptical about calling Naxalbari a ‘village’? Are villages not expected to have memorials to their dead? A little later, after photographs had been taken, we held hankies and shirtsleeves to our nose (the village sewer flowed into a stream nearby) and took turns posing in front of four statues: Lenin and Stalin, side by side, and to their left (again, it could have only been left), Mao and, further left, like a distant relative, the rebuilt statue of the Naxalite movement’s chief ideologue, Charu Mazumdar. Standing there, I could not help feeling that these statues seemed to take away from Naxalbari’s ‘villagehood’ – but why? Could villages not have statues? Why are villages, in the popular imagination, ahistorical creatures, rivers of sameness, ceaseless and unchanging, unwieldy clogs of consciousness not fit enough to be cast and memorialised into statues?Lived dailiness
It is telling that the Maoist uprising of the late 1960s began in a village. Forty years later, we find a different kind of rebellion, a village’s protest against forced urbanity – Nandigram, also in Bengal. How much Maoist support remains in these villages is a question no one seems willing to answer. Today, Naxalbari has too few things to register much in a visitor’s consciousness. The schools’ names indicate an odd proclivity towards the Bible – Thomas Memorial High School, Seventh Day Adventist English School. The Central Bank of India instructs everyone to Build a Better Life Around Us. And the prettiest shop is called Kalpana Electricals – kalpana, imagination, which is what one requires to conjure up an image of what this place must have looked like during the 1960s. Finally, though, there is another school, Nandaprasad High School – an old building, coloured in rust, with a small sign indicating Estd. in 1943. Ah, at last, the comfort of discovering something older than the revolution! For Naxalbari today wears a sheen of newness in its shops, freshly laid-out roads, streetlamps and the parted hair of its residents. A friend who teaches there found out that the school was named after a zamindar who had donated land for its construction. I have heard other stories about the village, too – about Kanu Sanyal’s lantern, rumours about his suicide, and the favourite food of the Naxalite leaders (dried-fish curry). I have also created some stories about the village myself. Balram, a character in a novel that I wrote, comes from Nepal to India via Naxalbari. The Naxalbari of that story is a real village, shorn of the glamour of blood, a place that, after a few kilometres, gives way to two mini-villages themselves – Stalin-nagar and Lenin-pur. I do not know why I have always found the realness, the lived dailiness of Naxalbari, difficult to relate to the uprising. After all, it should not be so difficult – these incidents were just a few decades ago, and their ramifications are still here for all to see. I wonder what it is about the village that disturbs me. Is it a city dweller’s discomfort with the ‘fame’ of an unremarkable village? Or is it because I have always tried too hard to look for metaphors where there are none? In college, Charu Mazumdar’s son was our English professor. An excellent classroom teacher, he also kept open house; it was from his personal library that I first read The Prison Notebooks by the Italian Marxist Antonio Gramsci. Was it the son’s scholarship in Marxism, among other things, that made me look for totems when I passed through Naxalbari? Frontier towns are strange creatures, especially in cinema and literature. Naxalite poetry was coded by revolution, blood, death, injustice, violence, weapons, even the sickle in the emblem. But to date, I had yet to encounter a single remarkable poem about the village itself. This was odd given how rare it was to find a Bengali poet who had not written at least one good poem about a generic village. Most poetic voices tend to lapse into ellipsis. Bithi Chattopadhyay’s poem ‘Aami jodi shaat-er kobi hotam’ (If I’d been a poet in the Sixties) talks about being a poet in that iconic decade, about translating the smell of revolution into words, ‘teargas and burning buses on College Street’ in Calcutta, bleeding nights, about being friends with the famous poets of the times (Sunil, Shankha, Shakti), about walking to Madhupur and Ranchi – and yet not Naxalbari. The village where it all started is not mentioned even once, not even as a hint to memory. On the memorial column to the police-firing victims in Naxalbari, the two child martyrs are mentioned only as ‘two children’. It is as if it became difficult for the inscriber to commit the names of the children to history, so that their anonymity increases the tragedy of their death. Similarly, is it easier to write poetry about an anonymous village, rather than about one that is a village only in name – but is still more famous than many cities around the world?

Missing in Naxalbari

Its polysyllables
creep into a nation’s
weaponry of sounds,
dripping, leaking,
dropping homes
out of insomniac
homelands.

‘Missing’
becomes a late
20th-century joke –
to rhyme with
‘Ghising’,
Darjeeling;
‘Singh is King’.
‘Missed call’: tring, tring.

For what is not lost
cannot be found.
‘Missing’ is synonym
for love’s roll call,
gerund in a police diary,
smoke from chimneys;
bullet sting on a wall.

Death, shy neighbour,
is a ‘hidden’ camera.
It bends out from
the sky’s balcony:
pictures of
a revolution’s
armed baldness;
‘Missing: many’.

Lovers write
‘I miss you’
on phones, letters,
ageing trees,
rail-track skin;
in FIRs, sighs;
with corpse fleas,
montage of din.

We travel:
to go missing
in Naxalbari.
We learn:
a word enters
the dictionary.

– Sumana Roy

~ Sumana Roy teaches at the Jalpaiguri Government Engineering College. 
विवाह स्वर्गमा तय हुन्छ भन्ने  कुरा सत्य रहेछ

मनीषा कोइराल्ाको नाम नेपाल्ी समाजमा नौल्ो होइन । राजनीतिक परिवारमा जन्मिएकी कोइराल्ा सुरूमा ख्याल्ख्याल्मै चल्चित्र क्षेत्रमा प्रवेश गरिन् । रमाइल्ोका ल्ागि विज्ञापन हुँदै चल्चित्रमा अभिनय गर्न पुगेकी कोइराल्ा अहिल्े आफ्नो नसानसामा यसको छाप परेको बताउँछिन् ।

शाल्ीन व्यक्तित्वकी धनी कोइराल्ा बल्उिडमा राम्रै ख्याति कमाउन सफल् छिन् । हजुरआमा सुशील्ा कोइराल्ाल्ाई प्रेरणा मान्ने कोइराल्ाल्े जीवनका आरोह-अवरोहल्ाई कुशल्तापूर्वक भोग गरेकी छिन् । चल्चित्रमै जीवनको महत्वपूर्ण भाग अर्पण गरेकी मनीषाले पछिल्ल्ो समयमा एउटा नेपाल्ी र दुईवटा दक्षिण भारतीय चल्ल्त्रिमा अभिनय गरेकी छिन् । असार ६ गते सम्राट् दाहालसित वैवाहिक सूत्रमा आबद्ध भएकी कोइराल्ा विवाहपछि पनि चल्चित्र क्षेत्रल्ाई निरन्तरता दिने बताउँछिन् । अबका दिनमा केही थोरै मात्र चल्चित्रमा काम गर्ने र समाजसेवाको काममा आफूल्ाई ल्गाउने योजनामा रहेकी कोइराल्ा कुनै बेल्ा युनिसेफ र युनिफेमजस्ता संस्थासँग पनि आबद्ध थिइन् ।

बाल्यकाल कसरी बित्यो ?
मेरो बाल्यकाल संयुक्त परिवारमा बित्यो जहाँ मैले अनेकौं सुखदुःख भोगेकी छु । म काठमाडौं एवं बनारसमा हुर्किएँ । मलाई सानैदेखि हजुरआमा सुशीला कोइरालाको सान्निध्य मन पथ्र्यो । उहाँ सार्‍है रमाइली हुनुहुन्थ्यो । उहाँले नै हामीलाई शास्त्रीय नृत्य सिकाउनुहुन्थ्यो । यसबाहेक सानैदेखि मलाई बुवाले साहित्यका पुस्तक पढ्न दिनुहुन्थ्यो । हजुरबुवा बी.पी. कोइराला राजनीतिक व्यक्ति भएकाले घरमा नेताहरूको जमघट भैरहन्थ्यो । यही कुराले मलाई अचम्मित तुल्याउँथ्यो । म हजुरआमासँग यस विषयमा जिज्ञासा राख्थें । उहाँले कुरा बुझाइदिनुहुन्थ्यो । बेलाबेलामा हजुरआमाले राम्रा-राम्रा कथा सुनाउनुहुन्थ्यो । यसरी मेरो बाल्यकाल सुखद् रूपले बित्यो ।
हजुरआमाको धेरै कुरा गर्नुभयो, किन ?
हजुरआमा मेरी प्रेरणाकी स्रोत हुनुहुन्छ । उहाँले सधैं भन्ने गरेको हामीले अरूको कुरा सुनेर जिन्दगी बिताउनुहुँदैन भन्ने भनाइ म सधैं स्मरण गर्छु । मेरा निम्ति उहाँ एक आदर्श नारी हुनुहुन्छ । त्यसबेलामा बुहारीहरूलाई सासूहरूले धेरै सताउँथे तर उहाँ बुहारीहरूलाई असल काममा लाग्न प्रेरणा दिनुहुन्थ्यो । लाउन-खानमा बन्देज लगाउनुहुन्नथ्यो । उहाँ अध्ययनशील, दूरदर्शी, आधुनिक एवं स्वतन्त्रताप्रेमी नारी हुनुहुन्थ्यो ।
तपाईंको अध्ययन कस्तो थियो ?
म औसत विद्यार्थी थिएँ । मनपर्ने विषयमा म निकै राम्रो पनि गर्थें भने मन नपरेका विषयमा त्यति राम्रो रिजल्ट आउँदैनथ्यो । म कक्षामा असफल भने भइन । खेलकुद तथा नृत्यमा राम्रै थिएँ ।
चलचित्र क्षेत्रमा कसरी प्रवेश गर्नुभयो ?
किशोरावस्थामा नै मेघाउलको विज्ञापनमा काम गर्ने अवसर प्राप्त भयो । मलाई सबैले मोडलिङ गर्न तथा नायिका बन्न प्रोत्साहन दिन्थे । मेरो अनुहार एवं स्वभाव हेरेर उनीहरूले यसो भनेका थिए । नभन्दै केही समयपछि नेपाली चलचित्र फेरि भेटौंलामा मा गर्ने प्रस्ताव आयो जसलाई मैले स्वीकार गरें । पछि मुम्बई जाँदा मेरो तस्बिर देखेर प्रभावित निर्देशकले चलचित्र सौदागरमा काम गर्ने अवसर प्रदान गरे । उक्त चलचित्र हिट भएपछि अरूले पनि प्रस्ताव गर्न थाले । यसरी मैले बलिउडमा प्रवेश गरें । यद्यपि सुरुमा म त्यति सिरियस थिइन, भविष्य यही क्षेत्रमा बिताउँछु भन्ने पनि थिएन ।

बलिउड कस्तो लाग्यो, साथै त्यहाँका राम्रा पक्ष के पाउनुभयो ?
बलिउड संसारमै कहलिएको चलचित्र उद्योग हो जसको हिस्सा हुन पाउनु गौरवको कुरा हो । त्यहाँ एकदमै प्रतिस्पर्धा छ । विशेष क्षमता नभई त्यहाँ कोही पनि टिक्न सक्दैनन् । राम्रा पक्षका कुरा गर्दा त्यहाँ पाइने सिर्जनशीलता, व्यावसायिकता एवं चलचित्र प्रस्तुतिमा विविधीकरण उल्लेख्य छन् । कामप्रति सम्मान छ । लामो समय काम गर्दा पनि मलाई कहिल्यै आफू बाहिरबाट आएकी हुँ भन्ने अनुभव भएन । सबैले मलाई बलिउडकै अंगका रूपमा आत्मसात् गरेका हुनाले विदेशी हुँ भन्ने भावना पलाएन ।
बलिउडको तुलनामा नेपाली चलचित्र क्षेत्र कस्तो छ ?
बलिउड निकै विकसित भैसकेको छ । त्यहाँको तुलनामा हाम्रो लगानी, प्रविधि एवं बजार धेरै सानो छ । पहिले र अहिलेको अवस्था तुलना गर्दा नेपाली चलचित्रमा आशावादी हुने ठाउँ प्रशस्त छन् ।
आफूले अभिनय गरेका चलचित्रमध्ये मनपर्ने चलचित्र कुन हो ?
आफूले अभिनय गरेका सबै चलचित्र मलाई मन पर्छन् । सबैमा मैले उत्तिकै परिश्रम गरेकी छु र सकेसम्म भूमिकामाथि न्याय गरेकी छु । सबैजसोमा मेरो अभिनय कलाको प्रशंसा भएको छ । कुनै-कुनै भूमिकामा आलोचना खेप्नुपरे पनि त्यसलाई लिएर आपत्ति प्रकट गरेकी छैन ।
चलचित्र निर्देशन गर्ने योजना छ कि ?
निश्चय नै छ । यसैका लागि मैले न्युयोर्कको एक कलेजमा निर्देशन विषयमा अध्ययन गरें । त्यहाँ सिकेको ज्ञानलाई व्यवहारमा उतार्नकै लागि भए पनि चलचित्र निर्देशन गर्नैपर्ने हुन्छ । ढिलोचाँडो म यस क्षेत्रमा लाग्ने योजनामा छु ।
नेपालको बसाइ कति समयको हुन सक्छ ?
यस विषयमा मैले अहिल्यै निर्णय गरिसकेकी छैन । अहिलेसम्म त विवाहमै व्यस्त छु । फेरि विवाह गरेपछि दुईजनाकै समझदारीमा निर्णय गर्नुपर्ने भएकाले अहिल्यै यस विषयमा केही नबताउनु नै उपयुक्त होला । लाग्छ, अब धेरै समय नेपालमै बसिन्छ ।
अब पूर्ण महिला बन्दै हुनुहुन्छ । नेपाली महिलाहरूको स्थिति कस्तो देख्नुभएको छ ?
मैले नेपाल त्यति धेरै घुम्न पाएकी छैन । तैपनि युनिसेफ तथा युनिफेममा काम गर्दा केही मात्रामा भए पनि नेपाली महिला तथा बालबालिकाको स्थिति बुझ्न पाएँ । यस आधारमा भन्नुपर्दा महिलाहरू शिक्षा, स्वास्थ्य एवं स्वनिर्णयको अधिकार आदिबाट वञ्चित पाएँ ।
महिलालाई कसरी परिभाषित गर्नुहुन्छ ?
प्रकृतिको सुन्दर सिर्जना अनि स्वयं प्रकृतिकी देवी ।
महिलाका लागि सम्पत्ति र शिक्षामध्ये कुनलाई प्राथमिकता दिनुपर्छ ?
दुवै आवश्यक छन् । एकलाई छान्नुपर्दा शिक्षालाई नै प्राथमिकता दिनुपर्छ । शिक्षाले मानिसको दृष्टिकोणमा परिवर्तन ल्याउँछ । सोचको क्षितिज फराकिलो बनाउँछ । महिलाहरू शिक्षित भए भने उनबाट जन्मने बालबालिका शिक्षित हुन्छन् । यसको दूरगामी सकारात्मक प्रभाव समाजमा पर्छ । शिक्षाकै कारण आर्थिक स्वतन्त्रता तथा स्वनिर्णयको अधिकार प्राप्त हुने भएकाले शिक्षामा विशेष जोड दिनुपर्छ ।
महिलालाई राजनीतिले कत्तिको प्रभाव पारेको छ ?
राजनीतिले समाजका सबै अंगलाई उत्तिकै प्रभाव पार्छ । यसकारण महिला यसबाट टाढा हुन्छन् भन्ने कुरै हुँदैन ।
परिवारको पृष्ठभूमि राजनीतिक भएकाले राजनीतिमा प्रवेश गर्ने विचार छ कि ?
हालसम्म राजनीतिमा प्रवेश गर्ने कुनै विचार छैन । पारिवारिक पृष्ठभूमि हुँदैमा राजनीतिमा प्रवेश गर्नैपर्छ भन्ने पनि हुँदैन । यसमा रुचिको कुरा पनि आउँछ । म पछिसम्म चलचित्र क्षेत्रमै रमाउन चाहन्छु । बरु समाजसेवामा मेरो रुचि छ ।
कसरी नेपालमै विवाह गर्ने निर्णय गर्नुभयो ?
एक न एक दिन विवाह गर्नैपर्छ । विवाह भन्ने कुरा स्वर्गमा तय हुन्छ भन्ने कुरा सत्य रहेछ । समय आएपछि निर्धारण हुने भएकाले यस विषयमा आफूले चाहेजस्तो हुँदो रहेनछ । मैले नेपालमै उपयुक्त व्यक्ति भेटेकी हुनाले यतै विवाह गर्ने निर्णय गरें ।
के कारणले सम्राट्जी उपयुक्त हुनुहुन्छ ? विशेष के मन पर्‍यो ?
मलाई उनी धेरै हिसाबले उपयुक्त लागे । उनको राम्रो बानी भनेको सुपर केयरिङ नेचर हो जसले मेरो मन जित्यो । अर्को उनले आपmना अभिभावक र मेरा अभिभावकलाई गर्ने आदर प्रशंसनीय छ । उनी सबैतिर सन्तुलन कायम गर्न सक्छन् । उनी आपmनो देशलाई निकै माया गर्छन् ।
विवाहको अनुभव कस्तो छ ?
वास्तवमा म नेपाली संस्कृतिअनुरूप हुने विवाहको अनुभव गरिरहेकी छु । हाम्रो परम्परागत विवाहमा धेरै कार्य हुँदा रहेछन् । हरेक विधिको आ-आपmनै महत्व रहेछ । म सबै विधि पूरा गर्न चाहन्थे । आफ्नो विवाहको विषयमा किताब लेख्ने सोच पनि बनाइरहेकी छु ।
तपाईंको विवाहको खबर पुगेपछि बलिउडमा कस्तो प्रतिक्रिया रह्यो ?
पहिले त सबैजना छक्क परेछन् पछि सबैले यसलाई स्वाभाविक माने । विवाहमा सहभागी हुन त्यहाँबाट केही कलाकार तथा अन्य मित्र आएका थिए ।
विवाहमा कसको अभाव महसुस भयो ?
सुशीला आमा एवं सानाबुवा -गिरिजाप्रसाद कोइराला) ।
मनीषाको नयाँ रूप
विवाह मानव जीवनको महत्वपूर्ण घटना हो । त्यसैले हरेक व्यक्तिले विवाहका विषयमा विशेष सपना बुनेको हुन्छ । मानिसहरू यसलाई सकेसम्म स्मरणीय बनाउन चाहन्छन् । समाजमा धेरैले विवाहलाई विशेष बनाए पनि सबैका लागि यो महत्वको विषय नहुन सक्छ । यद्यपि गत महिना भएको मनीषा कोइरालाको विवाह धेरैजसो नेपालीका लागि चासोपूर्ण रह्यो ।
हिन्दी सिनेमा उद्योग विश्वकै लागि आकर्षणको केन्द्र हो । विश्वको दोस्रो ठूलो चलचित्र उद्योग भएका नाताले त्यहाँको आकर्षण, सम्मान एवं आम्दानी उच्च छ । यति ठूलो चलचित्र उद्योगमा लामो समयसम्म टिक्न सक्नु भारतीय सिनेमाका हस्तीहरूका लागि पनि इज्जतको विषय हो । यही आकर्षणका कारण हिन्दी सिनेमाका सबैजसो हस्ती आफ्ना सन्तानलाई बलिउडमा जमाउन ठूलो मेहनत गर्छन् । त्यहाँको प्रतिस्पर्धा, राजनीति एवं लगानी आमनेपालीले कल्पना गरेभन्दा निकै बढी छ । यति बृहत् चासोमा रंगिएको सिनेमा उद्योगमा नेपाली चेली मनीषा कोइराला स्थापित हुनु आफैमा आश्चर्यको विषय थियो । मनीषा आफू त्यहाँ स्थापित मात्र होइन, दुई दशकसम्म टिकिरहिन् । उनले अभिनय गरेका करिब ५० हिन्दी चलचित्रमध्ये एक दर्जन चलचित्रलाई अभिनयका दृष्टिले हिन्दी सिनेमाकै उत्कृष्ट चलचित्र मानिन्छ । हिन्दी सिनेमाको चर्चित पत्रिका फिल्म फेयरले मनीषालाई रियलिस्टिक एवं गम्भीर सिनेमाकी उत्कृष्ट कलाकारको उपाधि दिएको छ । उनले एकदशक हिन्दी चलचित्रमा उत्कृष्ट काम गरेबापत सन् २००० मा फिल्मफेयर बेस्ट क्रिटिक एवार्ड पाएकी थिइन् । उनले अभिनय गरेको अग्निसाक्षी, मन, दिल से, बम्बई, अकेले हम अकेले तुम, १९४२ अ लभस्टारी, खामोसीजस्ता एक दर्जन चलचित्रलाई दर्शकले अहिले पनि सम्झन्छन् । मनीषा पटक-पटक फिल्म फेयर एवार्डमा उत्कृष्ट नायिकाको सूचीमा मनोनयनमा परेकी छिन् । उनले थुप्रै दक्षिण भारतीय चलचित्रमा पनि काम गरेकी छिन् । 
मनीषाको यही योगदानका कारण उनको विवाह नेपालीहरूका लागि मात्र चासोको विषय भएन, भारतीय सिने उद्योगले पनि यसलाई विशेष महत्व दियो । उनको विवाहका सबै कार्यक्रममा हिन्दी सिनेमाका बहुचर्चित कलाकार एवं पर्दा पछाडिका प्राविधिकको बाक्लो उपस्थिति थियो । भारतबाट प्रकाशित हुने मिडियाका करिब एक दर्जन पत्रकार उनको विवाहमा सामेल हुन आए । उनको विवाहमा साहारा भारतका अध्यक्ष तथा चर्चित भारतीय उद्योगपति सुब्रत रोयको उपस्थिति थियो । भारतीय राष्ट्रिय कांग्रेसका नेता डीपी त्रिपाठी आफ्नो नजिकिएको प्रतिनिधिको छनोट कार्यक्रम छाडेर मनीषाको विवाहमा सरिक थिए । मनीषा बलिउडकी कलाकार मात्र नभएर नेपाली राजनीतिका उच्च पुरुष विश्वेश्वरप्रसाद कोइरालाकी नातिनी पनि भएकीले यो विवाहले राजनीतिक हैसियतसमेत पाएको थियो । उनको विवाहमा नेपाली राजनीतिका सबैजसो खेलाडी उपस्थिति थिए । पूर्वराजा, प्रधानमन्त्री, गृहमन्त्रीदेखि प्रचण्डसम्मको उपस्थितिले राजनीतिमय भएको उनको विवाहमा सेना र प्रहरीका प्रमुखहरूको उपस्थितिपछि सारा देशको शक्ति केन्द्र एकै स्थानमा खुम्चिएको महसुस हुन्थ्यो । त्यसमा गोविन्दा, जैकी श्राफ, विवेक मुश्रान, सुमन रंगनाथन, दीप्ति नवलजस्ता प्रतिष्ठित कलाकारहरूको उपस्थितिले ग्ल्यामर थपेको थियो ।
ठूलो खर्च ः लामो तयारी
मनीषाले आफ्नो विवाहका अधिकांश कार्यक्रमलाई योजनाबद्ध रूपमा आकर्षक बनाएकी थिइन् । उनले त्यसका लागि लामो तयारी गरेको अनुभव हुन्थ्यो । उनले पहिरनमा विशेष ध्यान दिएको देखिन्थ्यो । विवाहको दिन उनले हरियो पन्नाजडित हीराको हार लगाएकी थिइन् । कानमा उक्त हारसँग सेट मिल्ने हीराको झुम्का थियो भने हातमा हीराकै औंठी थियो । विवाहमा हातले कडाइ गरिएको बनारसी साडी ती सेटसँग लगाउँदा मनीषा धपक्क बलेकी थिइन् । अघिल्लो दिनको फूलमाला -स्वयंवर) कार्यक्रममा उनको पहिरन भारतबाट आएका ड्रेस डिजाइनरले नै तयार पारेका थिए । निजी मेकअपम्यान अतुल कदमले पहिरनअनुरूप उनको  मेकअप मात्र गरिदिएनन्, त्यसलाई बिग्रन नदिन बेला-बेलामा विवाह मण्डपमै पुग्थे । अघिल्लो दिन पनि उनको पहिरन राजकुमारीको भन्दा कम थिएन । कडाई गरिएको पहेंलो रंगको साडीमा स-साना चिटिक्क परेका हीराको टपले मनीषाको सौन्दर्य निखारिरहेको थियो । आफैले दिएको पार्टीमा मनीषाले तेस्रो डिजाइनको हीराको हार लगाएपछि बलिउड कलाकारले पनि उनको छनोटको खुलेर वर्णन गरेका थिए । लामो समयदेखि मुम्बईको मुक्ता डिजाइनरसँग गहना डिजाइन गराउने मनीषाले विवाहको सम्पूर्ण जिम्मा उसैलाई दिएकी थिइन् । त्यसैले मुक्ताले सबै कार्यक्रममा फरक-फरक डिजाइनका हीरा र पन्नाका हार निर्माण गरेको थियो । उनका सबैजसो गहनामा हिमाल तथा पहाडको झझल्को आउँथ्यो । हिमालको देश नेपालमा हुने मनीषाको विवाहका लागि मुक्ताले आफ्ना सबै कलामा उतार्न खोजेको प्रस्ट देखिन्थ्यो । यी हीराको सेटका लागि मात्र मनीषाले करिब १५ लाख खर्चिएको अनुमान छ ।
विवाहमा मनीषाले प्रयोग गरेको पहिरन पनि विशेष थियो । सबैजसो पहिरन हातले बुनिएका देखिन्थ्ो । सिंगापुर र मुम्बईमा डिजाइन गरिएका ती पहिरनका लागि मनीषाले ५ लाख खर्च गरेको अनुमान छ । आफ्नो विवाह भोजका लागि मात्र उनले ५० लाख रुपैंयाँ तिरेको अनुमान गरिन्छ । पारिवारिक स्रोतका अनुसार कोइरालाले नेपालका सबैजसो प्रतिष्ठित व्यक्तिलाई सोल्टी होटलमा पार्टी दिएकी थिइन् । मंगोलियन, इटलियन, बार्बीक्यु, भारतीय एवं नेपाली परिकारसहित अनलिमिटेड डि्रङ्स सर्भ गरिएको सोल्टी होटलमा उनले ४० लाख रुपैंया तिरिन् भने जन्तीलाई ख्वाउने भोजमा १० लाख खर्च गरिन् । गोकर्ण जंगल रिसोर्टमा भएको विवाह समारोहमा ४ सय मात्र जन्ती आएका थिए । यद्यपि विवाह अवधिभरि उनको सम्पूर्ण परिवार तथा मुम्बईबाट आएका कलाकारहरू गोकर्ण रिसोर्टमा बसेको हुनाले १० लाख खर्च लागेको पारिवारिक स्रोतको दाबी छ । त्यसो त धेरै कलाकार आफ्नै खर्चमा काठमाडौंका विभिन्न तारे होटलमा पनि बसेका थिए । 'मनीषाको विवाहमा करिब १ करोड खर्च भएको मान्न सकिन्छ ।' कोइराला परिवारका एक सदस्यले भने, 'यति ठूली सेलिबे्रटीको विवाहमा यो सामान्य हो ।
मनीषाको तुलनामा दुलाहा सम्राट दाहालले भने कम खर्च गरेको देखियो । दाहालले आफ्ना तर्फबाट २० लाख मात्र खर्च भएको जनाएका छन् । उनले बानेश्वरस्थित एभरेस्ट होटलमा दिएको पार्टीमा करिब १२ लाख खर्च गरेको अनुमान छ । आफ्नो तथा मनीषाको पहिरन एवं गहना खरिद गर्दा उनले ८ लाखजति खर्च गरे । सुरुमा तामझामका साथ विवाह नगर्ने, घरमै पार्टी दिने तथा सञ्चारमाध्यमबाट टाढा रहने योजना बनाएका सम्राटले मनीषाको इज्जतका लागि थप खर्च गरेको बताइन्छ । कुनै पनि दाइजो नलिएका दाहाललाई कोइराला परिवारले दिन ठिक्क पारेको सिंगापुरमा निर्मित पलङ तथा भान्सा सेट उनले अस्वीकार गरे । उनले मनीषाका तर्फबाट २ जोर सुट, १ जोर जुत्ता र एउटा सिको घडी मात्र लिएका छन् । सम्राटका आमाबुवालाई मनीषाका आमाबुवाका तर्फबाट सुनका गहना तथा केही पहिरन उपलब्ध गराइएको थियो । सम्धी भेटको कार्यक्रममा ती सामग्री उपलब्ध गराउँदा दाहाल परिवारले अप्ठ्यारोका साथ स्वीकार गरेको  थियो । सम्राटका तर्फबाट मनीषाका लागि धेरै गहना खरिद नगरिएको दाहाल परिवारले विवाहअघि नै नारीलाई जानकारी गराएको थियो । नभन्दै मनीषाले सम्राटका तर्फबाट एउटा छड्के  तिलहरी, केही सुनका गहना एवं औंठी मात्र पाइन् । मनीषाले आफ्ना तर्फबाट सुन नकिनेकी हुनाले त्यसलाई खुसीसाथ स्वीकार गरेकी थिइन् । सम्राटले दिएको छड्के तिलहरी लगाएकी मनीषाको सौन्दर्य निखारिएको जन्ती पक्षले बताएपछि उनले सम्राटलाई विवाह मण्डपमै धन्यवाद दिएकी थिइन् ।
भविष्यको तयारी 
लामो प्रतीक्षापछि मनीषाले आफूभन्दा ६ वर्ष कान्छा युवा उद्यमीलाई आफ्नो जीवनसाथी रोजेकी छिन् । मनीषाले आफूजस्तै चर्चित एवं पाको व्यक्तिसँग विवाह गर्दा जीवन सरल नहुने निष्कर्ष निकालेपछि सम्राटको प्रेम स्वीकार गरेको पारिवारिक स्रोतले जनाएको छ । 'सम्राट मेरो संसार हो ।' विवाहअघि मनीषाले नारीसँग भनेकी थिइन्, 'सम्राटमा ती सबै कुरा छन्, जुन मेरो श्रीमान्मा हुनुपर्छ ।' मनीषाले सम्राटमा भएको नेपालीपन, सादा व्यवहार एवं जीवनमा केही गर्नुपर्छ भन्ने उद्देश्य देखेपछि मन पराएको बताइएकी छिन् । हिन्दी चलचित्र उद्योगमा मनीषाले फाट्टफुट्ट मात्र काम पाउन थालेपछि उनको ध्यान नेपालमै समाजसेवा र राजनीतितर्फ मोडिएको छ । यसका लागि उनी सहज तरिकाले पारिवारिक जीवन चलोस् भन्ने चाहन्छिन् । 'राजनीति र समाजसेवामा राम्रो गर्न पारिवारिक जीवन राम्रो हुनुपर्छ । यसका लागि मनीषा र सम्राटले पूर्ण तयारी गरेका छन् ।' पारिवारिक स्रोतले नारीसँग भन्यो, 'उनीहरूले भविष्य कसरी अघि बढाउने भन्ने विषयमा लामो सल्लाह र तयारीपछि मात्र विवाह गरेका हुन् ।' स्रोतका अनुसार मनीषाले सम्राटका कुनै पनि काममा हस्तक्षेप नगर्ने तथा सम्राटले मनीषाको कलाकारिता, समाजसेवा वा राजनीतिमा सकेसम्म सहयोग गर्ने सहमति भएको छ । मनीषाको अध्ययनशील एवं परिपक्व व्यक्तित्वबाट सम्राट अत्यधिक प्रभावित भएकाले पनि मनीषाको निर्णय सम्राटले सम्मानपूर्वक स्वीकार गर्ने बताएका छन् । तत्कालै कुनै नयाँ काम गर्ने वा सन्तान जन्माउने भन्ने निर्णय उनीहरू हनिमुनबाट फर्किएपछि मात्र हुने बताइन्छ । हनिमुनको कार्यक्रमलाई उनीहरूले गोप्य राखेका छन् । दिल्लीबाट प्लेनको टिकट काटिएकाले उनीहरूले नेपाल र भारतबाहिर हनिमुन मनाइरहेका छन् भन्ने कुरा भने बाहिर आइसकेको छ । हनिमुनबाट फर्किएपछि सम्राट वैकल्पिक ऊर्जाको कार्यक्रमका सिलसिलामा केही महिना नेपालबाहिर बस्ने तथा मनीषाले मुम्बईमा बाँकी काम सक्ने योजना बनाएका छन् । त्यसपछि उनीहरू बूढानीलकण्ठमा लिएको आकर्षक घरमा लामो समय सुखमय जीवन बिताउने सुरमा छन् । (kuwaitnepal.com/ forwarded by Diwakar Pradhan, BHU)
Five hours of sleep enough for women to live longer  
SNS, LONDON, 2 OCT: Women who manage to get between five and six-and-a-half hours of sleep every night are more likely to live longer, a new study has claimed. Researchers at the San Diego School of Medicine found that women who slept for between five and six-and-a-half hours a night had the longest survival rates.  While adults are advised to sleep for seven to nine hours every day to stay healthy, the researchers found that those who get slightly less than the recommended amount tend to outlive those who sleep much more. The findings, they said, would help dismiss the long-held belief that people aren't getting enough sleep, the Daily Mail reported. The scientists, who monitored 459 elderly women in San Diego for 14 years (since 1995) to try and establish a link between sleep and mortality, found that those who slept for between five and six-and-a-half hours daily had the longest survival rates.  In their first study they worked out peoples' sleeping habits using wrist activity monitors, which are able to tell whether a person is awake or asleep by how much they move and then count up the overall hours of sleep a night. Last year the researchers tried to get back in touch with all the women 14 years later to find out whether they were still alive. They established that those who had more than six and a half hours sleep a night or less than five were far less likely to be alive today.  Professor Daniel Kripke, who led the study, said: “The surprise was that when sleep was measured objectively, the best survival was observed among women who slept 5 to 6.5 hours. “Women who slept less than five hours a night or more than 6.5 hours were less likely to be alive at the 14-year follow-up.” Professor Kripke said their study should allay some people's fears that they're not getting enough sleep.  He added: “This means that women who sleep as little as five to six-and-a-half hours have nothing to worry about since that amount of sleep is evidently consistent with excellent survival. That is actually about the average measured sleep duration for San Diego women.”