Welcome to TUCL Repository
- Access to a vast collection of academic theses and dissertations
- Wide range of scholarly journals and articles
- Search and browse functionalities for easy discovery of resources
- Accessibility to digital resources anytime, anywhere
- Facilitates research and learning endeavors of TUCL community
- Promoting open access to knowledge and research findings
- User-friendly interface, ensuring ease of navigation and accessibility for users of all levels of expertise
- unique persistent identifier (such as DOI or Handle) to facilitate citation, tracking, and long-term preservation, ensuring the integrity and longevity of scholarly contributions
Communities in DSpace
Select a community to browse its collections.
Recent Submissions
Social Wellbeing and Happiness among Ageing Population of Kirtipur Municipality, Kathmandu
(2024) Kharel, Jyoti; Tika Ram Gautam
Social wellbeing refers to the quality of relationship and interaction of a person with
others in society including sense of belonging and the level of satisfaction with their
social interaction and happiness is a positive emotional state where a person feels joy
and satisfaction with their life, which are the important factors helping to foster
healthy and happy lives of growing aging population in Nepal. This study aims to
explore the status and correlation of social wellbeing and happiness among ageing
population using a mixed-method approach including surveys and interviews
integrated through Social Wellbeing Standards (Keyes, 1998) and Oxford Happiness
Questionnaires (Hills and Argyle, 2002). Purposive sampling design has been used to
identify and select the sample population of 120 individuals over 60 years of age
among which 55.8% are males and 44.2% are females of Kirtipur Municipality, ward
number-10, Kathmandu, Nepal. The data collected has been analyzed using SPSS and
interpreted with Karl Pearson’s correlation coefficient, independent sample t-test and
F-test (ANOVA). The study has revealed most of the aging population (47%) is with
moderate social wellbeing and least of the aging populations (18%) are with higher
social wellbeing. The most of the aging population of this study are with moderate
happiness (31.7%) and least of the aging populations (18.3%) are found with low
happiness. The correlation between the social wellbeing and happiness has been found
positively correlated (r=0.277) indicating the positive connectivity of social wellbeing
and happiness. The comparison of mean value between social wellbeing and gender is
significantly different (p=0.001) between males (3.35±0.81) and females (2.84±0.80)
indicating males have more social wellbeing than females. The mean value difference
between social wellbeing and migration status of the aging population has revealed
the significance difference (p=0.000) between locals (3.48±0.76) and migrants
(2.82±0.80) indicating locals have more social wellbeing status than the migrants. The
mean value difference among the caste groups with Brahmin/Chhetri, Janajati and
Dalits and social wellbeing is obtained significantly different (p=0.000) with Dalits
having higher level of social wellbeing (3.82±0.63) compared to Brahmin/Chhetri
(2.88±0.80) and Janajati (3.37±0.80). The mean value difference among the social
security allowance receiver is found significantly different (p=0.001) with the higher
social wellbeing of the pension receivers (3.4±0.80) than ageing allowance receiver
(3.02±0.82) and non-receivers (2.52±0.68). The mean value difference among the past
occupation variables with social wellbeing is found significantly different (p=0.024)
having respondents with local works as past occupation with higher level of social
wellbeing (3.6±0.75) compared to government jobs (3.44± 0.81), agriculture
(3.04±0.82), foreign employment (3.16±0.78), INGO’s/NGOs (3.24±0.82), local
business (2.81±0.68) and housewives (2.77±0.84) with least social wellbeing status.
The study has outlined the most of the respondents with moderate happiness (31.7%)
and least of the respondents are found with low happiness (18.3%). The comparison
of mean value between happiness and gender is significantly different (p=0.03)
between males (4.29 ±0.15) and females (3.77 ±0.17) indicating males have higher
level of happiness compared to the females. Respondents with higher level of
education are found significantly happier (p=0.011) with the mean and standard
deviation (4.82±1.36) compared to Illiterate (3.85±1.16), Secondary Level of
education (4.23±1.31) and primary level of education (3.53±1.76) with least
happiness. The comparison of mean value among the social security with happiness
allowance receivers has been obtained significantly different (p=0.045) with the mean
and standard deviation value of (4.49±1.33) compared aging allowance receivers
(3.86±1.24) and non-receivers (3.83±1.26) with least happiness among the groups.
Male found with higher social wellbeing and happiness is due to traditional
patriarchal Nepalese society where men hold more authority in decision making,
education, employment and property ownership and it fosters their social wellbeing
and happiness. Lack of access to education, employment, opportunity in social
activity and freedom to community gatherings females have lower social wellbeing
and happiness compared to males. Locals have high level of social integration, sense
of belongingness and connectedness to enhance their social wellbeing and migrants
find hard to adjust inn different culture and tradition which hinders their social
wellbeing. The caste groups with higher social wellbeing have been contributed by
their local status, strong social network, sense of belongingness, supportive friends
and neighbors, shared responsibilities and recipient of social security allowance in the
form of pension and ageing allowance. Past occupation contributed to the affirmation
in the society though the dignity of the professions and networks created along with
the financial security due to intergenerational continuity of the occupation and
recipient of the pension. Higher the education more confirmed is the happiness status
since the education provided the broad sense of adaptation, sense of financial
autonomy and contribution to the society through the community programs. The
social security measures like ageing allowance and pensions provide the financial
regularity and stability, dignity and reduced dependency. The familial connectedness,
community engagement programs, ageing friendly urban planning and development,
formation of Retired Professional Clubs (RPC) to utilize the skills, knowledge and
experiences, awareness programs including digital literacy and technological
interferences, expansion and continuation of social security schemes by Government
of Nepal and Social Welfare Programs including engagement of aging population in
academic institution through book free day, community based programs like
bhajan/kirtan, mediation, counseling etc. by provincial and local governments are
envisioned interventions required for the better social wellbeing and happiness of
aging population.
Political Symbolism in George Orwell’s Animal Farm
(2025) Wanem, Karishma; Jib Lal Sapkota
This study examines Animal Farm through the lens of semiotics, interpreting
the novella as a political allegory that communicates complex ideological messages
through signs and symbols. It takes theories from Roland Barthes, who writes symbols
as ideologically created cultural signifiers shaped by codes, myths, and ideology that
uncover hidden power relations. Charles Baudelaire, who believes symbolism to be a
poetic device that causes moral, religious, and political truths that are impossible to
state directly and Karl Marx and Friedrich Engels, who perceive symbolism within
cultural production as a symptom of material circumstance and class warfare. Within
this framework, Orwell's text encodes political meaning into setting, object, and
character to denounce totalitarian regimes and revolution ideal treachery,
particularly in the Russian Revolution and Stalinism. Stalinist government is
embodied in Napoleon, the Seven Commandments change as ideological tools, and
the windmill symbolizes empty promises of progress. The farm itself is a mini-state
ruled by propaganda and coercion. In reading the semiotic systems contained in these
works, the study reveals how Orwell uncovers political deception structures and the
erosion of justice and truth and ultimately establishes the continued timeliness of
Animal Farm as a work commenting on authoritarianism and the semiotics of
political oppression. Each element within the text, from the individual of Napoleon (as
a signifier of Stalinism) to the evolving Seven Commandments and the symbolic
windmill capabilities as a signal machine that constructs and conveys political
meaning. Through this semiotic framework, the study reveals how Orwell’s use of
allegorical signs and symbols exposes the mechanisms of political deception and the
erosion of reality and justice. Ultimately, this semiotic analysing enhances know, how
of Orwell’s narrative techniques and underscores the enduring relevance of Animal
Farm as a complicated critique of authoritarianism and the semiotics of political
control.
Keywords: Semiotic, Allegory, Imagery, Symbolism, Satire, Paradox, Political Power
Dynamics, Authoritarianism
बाआमा कथासङ्ग्रहको शैलीवैज्ञानिक अध्ययन
(2025) रेग्मी, गीता; दवाडी, सरोज
साहित्यकार रामलाल जोशीद्वारा लिखित बाआमा कथासङ्ग्रह फरक
शैलीको प्रयोग गरिएको यथार्थवादी कथा हो । उक्त कृतिअन्तर्गतको बाबाको माया, आमाको
काख र भेटिएकी देवी आदि कथालाई विश्लेषणको लागि लिइएको छ । उक्त तिनवटै
कथाहरू पूर्वदीप्ति शैलीमा लेखिएकाले पठन र अध्ययनका दृष्टिले पनि मार्मिक र सरल
रहेका छन ।
बाआमा कृतिका कथाहरूको विश्लेषण गर्दा कथानकगत रूपमा बाबाको माया
कथामा म पात्रको घरमा ऊ र उसकी आमा मात्र हुन । बाबु प्रजातन्त्र प्राप्तिको लागि
सङघर्ष गर्दा जेल जीवनमा रहनु भूमिगत हुनु कथानकको आरम्भको रूपमा आएका छन ।
यसैगरी म पात्रको बाबु घर आउनु, केही समय बसेर फेरि जानु र गएको तिन महिनामा
घर आउनु, देशमा प्रजातन्त्र आउनु गाउँमा चुनाव आउनु, म पात्रको बाबुले टिकट नपाउनु
तिन पटकसम्म पनि टिकट नपाएपछि म पात्रको बाबुले राजनीति त्यागेको घोषणा गर्नु र
पूर्ण रूपमा कृषक भन्नु यस कथाको सङ्घर्ष विकासको रूपमा आएका छन । त्यस्तै एक रात
घरमा माओवादीको प्रवेश हुनु, बाबुलाई सुराकीको आरोप लगाउनु र छोरा र बुढीलाई
खापामा बाँधी उनीहरूकै अगाडि बाबुलाई परालको खाटले पुरेर आगो लगाई भयानक हत्या
गर्नु चरमका रूपमा आएका छन । त्यसपछि बाबुको हत्या देखेको म पात्र र उसकी आमा
मानसिक रूपमा विक्षिप्त हुनुले कथाको सङघर्षह्राषको अवस्थालाई बुझाएको छ । त्यसैगरी
सोझो सिधा मान्छेमाथि सबै अत्याचार हुने सन्देश म पात्रले बुझ्नु कथाको उपसंहारको
रूपमा आएको छ । त्यसैगरी आमाको काख कथामा म पात्र र उसकी आमाले एकल तथा
गाउँले जीवन बिताउनु आफ्नी आमाको विधवा स्वरूप म पात्रले नरुचाउनु, म पात्रको नन्नी
बालसखा हुनु, रिस उठेको बेलामा म पात्रकी आमाले उसले नन्नीको गु खाएको कुरा गर्नु,
आमालाई सहयोग गर्ने ध्येयले म पात्र पढन छोडेर गोठालो जानु, आरम्भको रूपमा आएका
छन । त्यसैगरी हैजा फैलन, हैजाबाट बच्न म पात्र र उसकी आमा ओढारमा गएर बस्नु, म
पात्रकी आमाले छोरालाई पढाउन बालुवा र ढुङगा बोक्नु, म पात्र उच्च शिक्षा हासिल गर्न
सहर जानु, कथानकको सङ्घर्ष विकासको रूपमा आएका छन । मैले पढेर घर घडेरी किन्नु
विवाह गर्नु, सन्तान हुनु गाउँमा आमाको अवस्था उस्तै हुनु, म पात्रले आमालाई सहर
लैजानु, केही दिनपछि आमा गाउँ फर्कन, सहर जान नमान्नु, अचानक आमा बिरामी हुनु,
आमालाई सहर लैजानु, आमाको मानसिक स्मृति गुम्नु, आमाप्रति म पात्र र उसको
परिवार चिढिनु, म पात्र लेख्न घरबाहिर गएको अवस्थामा आमा कहिल्यै नफर्कने गरेर घर
छोडेर जानु, चरमको रूपमा आएका छन । जति नै प्रयास गरे तापनि आमालाई नभेटनु, म
पात्रलाई आमाको झझल्को आउनु, सबैकुरा भए तापनि आमा नहुँदा रित्तो भएको अनुभव
गर्नु, कथाको सङघर्षह्रासका रूपमा आएका छन । त्यसपछि म पात्रले आमाको महŒव बुझ्नु
कथाको फलप्राप्तिको रूपमा आएर उपसंहारका रूपमा आएको छ । भेटिएकी देवी कथा म
पात्र र देवी बाल्यकालका साथी हुन । म पात्र र देवीले भवानीलाई भाकल दिने, बली दिने
खेल खेल्नु, जसमा देवीले एक वर्ष छाउ भएको अर्को वर्ष ऊ गर्भवती भएको, अर्को वर्ष
सुत्केरी भएको र अन्तिममा विधवा भएको नाटक गर्नु, कथानकको आरम्भका रूपमा
आएका छन । देवीलाई उसका बाआमाले देउकीको लागि बेच्नु र देवी देउकी बन्नु सङ्घर्ष
विकासको रूपमा आएका छन । मन्दिरमा पुजारीलगायत अन्य पुरुषले देवीमाथि शारीरिक
शोषण गर्नु, कलिलै उमेरमा देवीले बच्चा पाउनु, पाँच छोरी र चार छोरा कि आमा देवीले
छोरीलाई मन्दिरमै छोडेर छोरालाई लिएर भाग्नु, नदीकिनारमा कुटी बनाई बस्नु, मजदुरी
गरेर छोराहरू पढाउनु छोराहरूले आफू बाबु बिनाको सन्तान भन्ने थाहा पाएपछि घर
छोडेर भाग्नु, तिन वर्ष पुग्दा पनि घर फर्कनु, चरमको रूपमा आएका छन । छोराहरूले
आफूलाई किन छोडेर गए भन्ने प्रश्नमा देवी रुमलिन, अरुले गरेको अपराध र समाजको
धार्मिक व्यवस्थाको शिकार आफू र छोराहरू भएकोमा देवी विक्षिप्त हुनु, सङघर्षह्रासको
रूपमा आएका छन । त्यसगरी देवीको अवस्था देखेर म पात्र गहिरो सोचाइमा पर्नु,
महिलालाई पूज्य मान्दै देवी हो भने तापनि धार्मिक विकृति जस्तो देउकी प्रथाले महिलालाई
जिउँदै नरकमा पु¥याउने तथा महिलाहरू समाजमा अझै पनि हरेक पक्षबाट शोषणमा
परेको फलागमसँगै कथा अन्त्य भएको छ । यसरी प्रस्तुत तिन वटै कथाहरू कथानक
संरचनाको आधारमा उत्कृष्ट रहेका छन ।
कथाको पात्रगत संरचनालाई मध्यनजर गर्दा बाबाको माया कथाको पात्रविधानमा
प्रमुख पात्रको रूपमा म पात्र उसको बाबु र आमा रहेका सहायक पात्रमा राईला मामा तथा
गौण पात्रको रूपमा कान्छा बराजु, दले आदि रहेका छन । यी पात्रहरूमध्ये म, बाबु, आमा,
दले अनुकूल र राईला मामा, कान्छा बराजु आदि प्रतिकूल पात्र हुन । म पात्र बाबुआमा
राईला मामा र कान्छा बराजु मञ्चीय पात्रको रूपमा आएका छन भने नेपथ्य पात्रको रूपमा
दले राइँला मामाको छोरा आएका छन । त्यसैगरी म, बाबु, आमा, राइँला मामा बद्ध पात्र
हुन भने कान्छा बराजु, दले, राइला मामाको छोरा मुक्त पात्र हुन । त्यसैगरी आमाको काख
कथाको पात्र विधानलाई हेर्दा म पात्र, आमा र नौनी रहेका छन, जसमा म र आमा प्रमुख
पात्र हुन भने नौनी एउटा पात्र हो । म कथामा गतिशील बनेको पाइन्छ । आमा र नन्नी
स्थिर मात्र हो । यी तीनवटै पात्रहरू अनुकूल प्रवृत्तिका रहेका छन भने म, आमा र नन्नी
मञ्चीय पात्र हुन । म पात्र र आमा बद्ध पात्र हुन भने नन्नी मुक्त पात्र हो । त्यसैगरी
भेटिएकी देवी कथामा प्रमुख पात्रका रूपमा म पात्र देवी बोहोरा रहेकी छन भने सहायक
पात्रको रूपमा बुढो मान्छे पजारी र टिकेश्वरी आमै रहेका छन तथा राजासाहेब यस
कथाको गौण पात्र हो । देवी र म पात्र गतिशील पात्र हुन भने बुढो मान्छे, पुजारी र
राजासाहेब स्थिर पात्र हुन । देवी र म पात्र अनुकूल चरित्रका छन भने बूढो मान्छे, पूजारी र
राजासाहेब प्रतिकूल चरित्रका पात्रहरू हुन । त्यसैगरी देवी, म पात्र, बूढो मान्छे, पुजारी
टिकेश्वरी बद्ध पात्र हुन भने राजासाहेब मुक्त पात्र हुन । यसरी पात्रविधानका आधारमा
माथि प्रस्तुत गरिएका तिन वटै कथा उत्कष्ट रहेका छन ।
भाषिक संरचनालाई केलाउँदा प्रस्तुत तिनवटै कथामा शब्द चयनमा नाम, सर्वनाम,
विशेषण, क्रियापद, क्रियाविशेषण, संयोजक, नामयोगी, निपात, अनुकरणात्मक,
विस्मयादिबोधक, तत्सम, तदभव र आगन्तुक शब्दहरूको चयन रहेको छ भने कोशीय
व्याकरणिक, ध्वनि प्रक्रियात्मक, लेख्य प्रक्रियात्मक, भाषिक र प्रयाुक्तिगत विचलनहरूको
प्रयोगले भाषालाई आकर्षक बनाइएको छ । त्यसैगरी आन्तरिक र बाह्य समानान्तरतााको
प्रयोगबाट अभिव्यक्तिमा सुन्दरता कायम गरिएको छ । यसरी चयन, विचलन र
समानान्तरताको आधारमा गरिएको भाषिक विश्लेषणको आधारमा कथाहरू उत्कृष्ठ रहेको
पाइन्छ ।
अतः यस बाआमा कथासङग्रहको शैलीवैज्ञानिक कथानक संरचना, पात्रविधान तथा
भाषा संरचनाको आधारमा विश्लेषण गर्दा कृति उत्कृष्ट रहेको कुरा यस शोधपत्रमा
साक्ष्यसहित विश्लेषण गरिएको छ ।