A movement, whether political or otherwise, is not a peaceful procession of people. Nor is the movement a silent laskar of Malami. Neither is this fun forest feast. Movement often involves tension, friction, conflict. That's why the name of the collective resistance act for the jabbar claim is - Andolan.

I am here Maitighar Mandala

When will it come? Who will tell? No progressive wave, no backward wave, no revolutionary wave before or after! In this wave, teachers from all over the country have taken to the streets of the capital due to another massive wave. Written in the dark ink of ardent expectations - their multiple demands for career development and professional facilities. 

The agitating teachers are raising slogans in soft voice in the name of delaying and hepaha ruler - 'So-and-so thief - leave the country!' Seeing the justification of the teacher's demand and fulfilling the demand that can be fulfilled immediately, saying that you will fulfill the demand that can be fulfilled step by step, saying that you cannot fulfill the demand that cannot be fulfilled - this is the right rule. However, a thief or a sadhu ruler, who is targeted by an unpleasant slogan, does not react quickly and properly, realizing his governmental responsibility. As if he were dead and completely incapacitated and inactive. The policemen standing on the side of the road to protect the movement are laughing face to face after hearing the blasphemous slogans of the governor. There is fun on the streets of the capital today!

, whether political or otherwise, is not a peaceful procession of people. Nor is the movement a silent laskar of Malami. Neither is this fun forest feast. Movement often involves tension, friction, conflict. That's why the name of the collective resistance action for the jabbar claim is - Andolan. But it seems that this movement of teachers is confident, fearless, and happy. There are smiles and laughter. There is banter and singing. There is dance and celebration. There is chatak and ufreepafri. That's why there is so much excitement in the teachers' movement today!

Once upon a time I was also a teacher. In my time, I was also involved in my own kind of teachers' movement. This is more than four decades ago. My experience of the teachers' movement was growing old and forgotten with me. This Bhavasagara movement of teachers brought my memory from the distant past and refreshed it before my eyes. And, in my mind, an amazing feeling was awakened - Ah! The teachers' movement was like that yesterday, it has become like this today! To give a glimpse of the nature and tendency of this 'such' and 'this', I am narrating here a few reminiscences of the distant past. The

is after 2036. Yellow independents won and lost, blue multi-party lost and won in a rigged referendum. The verdict of complete defeat of yellow and blue was hidden in the abyss of 2046. When the time came, the auspicious verdict was heard. The majority party that lost the referendum gained some political advantage. Now in front of the name Q. The name of the party could be written in such a way that the eyes of the whole world could see it by keeping the alias banned. As per Q. Nepali Congress, Q. Nepal Communist Party, Q. People's Council etc.

When the majority party lost half and won, half of the royal independent autocratic panchayat was lost and the political environment became somewhat relaxed. That relaxed environment became too small for us neglected teachers. We started the movement for professional rights and interests with great zeal and enthusiasm. The movement was launched at a gathering in Hetaunda. It was a small gathering of teachers from nearby districts. Badri Prasad Khatiwada was the representative of Makwanpur in the meeting. The representatives of Bhaktapur and Lalitpur were – Syamakrishna Khamu and Sushilchandra Amatya. Palpa's representative was Yashpal Shakya. And, I was the representative of neighboring Chitwan. 

A cherished event in a long life often fades from memory. The memory of the unpleasant event continues to haunt the distant future. I vividly remember the restless restlessness of the night before the first meeting. Sushil, Shyam and I were staying in the same hotel room. We were sure that he would be arrested at some point during the night. A sleepless night passed, counting the moments of slow time in anxious anticipation of arrest, blowing the smoke of one pot after another. Well, he was not arrested, comrade! We joked, rubbing our eyes morning and night. However, we were sure that we would be arrested before the meeting. Police activity on the streets was increasing.

The hotel where we were staying was surrounded by a group of policemen. We were afraid to go out for tea. The police who surrounded the poko Parihalla that! When the bottom of the tea started to boil, we hurriedly went out to have tea. Well, he was not arrested, comrade! We joked again while sipping hot tea.

The gathering place was Badri Sir's Bhutandevi Secondary School. As the scheduled time of the meeting approached, the aggressive movement of the police outside the meeting place increased. The royal home minister was Sadavahar Jand Shri Jogmehar Shrestha. Friend Shyamakrishna made a civil request on the phone in Nepali language - Home Minister, we will not do processions or sloganeering. We only talk about the teacher's comments in closed rooms. Please order the police not to arrest us. Who commands, who looks, Mr. Jogmehar! The headmaster of JP High School, Ramjiprasad, was requested to inaugurate the

meeting. Some very archaic Jibats are today shouting in hoarse voice, 'Someone come, save some'. Yes, in this phrase we cried out in our hearts - 'Ramji sir come, save us!' Ramji sir's choice was well thought out. In fact, it was a great arrangement of protection for us in the avatar of Ramji sir. There was a confident hope that the influence of the presence of a famous and enlightened headmaster like Ramji Sir would tie the hands of the police. It goes without saying. 

In a short opening speech, Ramji Sir, with small thorns, small voice, my dear type, said - 'We teachers are of three types in principle - multi-party, mono-party and independent. However, from a professional point of view, the goals and aspirations of all three of us are the same. Always keep this in mind, the teacher's movement will surely win. I wish you all the best.' The meeting appointed me as the coordinator of the first teachers' movement. The first teachers' movement was also a rehearsal for the establishment of teachers' organizations in Asal. Later on, the organization was built on the foundation of that rehearsal. Let's call it a happy coincidence, five of us from Hetaunda Vela are called the founders of the Teachers Association. Yes, coordinating the movement was my declared duty. In addition to organizing, I had other tasks in the movement — raising slogans, writing leaflets, drawing cartoons of teachers' piramarka, refuting anti-movement objections and making speeches. That was what I was going for. When I was in charge of things that were going on, it became easier for me to do my work, and I also got pleasure from my own work.

Looking at the tableau of the current Maganamast teacher movement in Maitighar Mandla, I am reminiscing about the painful movement of the past. The demands of the first teachers' movement were only two-pronged. One- arrange pension for teachers, two- give recognition to teachers organization. Those of us who were known as teachers' leaders in the eyes of the regime were either arrested before the protest was announced, or we went underground after the announcement of the protest. In the capital, we used to visit Guptavas in one day. From Guptavas, we used to issue provocative statements not to dampen the zeal and enthusiasm of the teachers. We used to strongly counter the

anti-protest talk. And, in the name of the government, we used to spread threats every now and then - O deaf government! Fulfill our demands quickly, or else…. The strength of the teachers' movement was not so great, but its voice was stronger than the status of the movement. When we were called for talks, we were confused and perplexed. Will the crooked government fall into the trap of the negotiation? We used to go to some talks by keeping some leaders in reserve. The earlier teachers' movement was a movement of temporary fear and crisis. Looking at the current Maganamast movement in Mandala like this, I feel somewhat tired in my inner letter. It was not possible to enjoy the ultimate joy of such a great movement! Instantly comforting myself, I say to myself - Don't get tired bro, this is a matter of luck. 

There is a queue of demands in Maganamast teachers movement. Even if it is not said explicitly in the literal language, the implication is clearly understood. The point is that some of the demands are like this, it makes you feel anxious when you listen to it. Such as the demand for auto-permanence and auto-promotion. With few exceptions, democracy has nothing automatic. It happens automatically only in dynasties. The eldest son of a king, however superior he may be in terms of intellectual and moral qualifications, automatically becomes the crown prince or future king. He does not have to pass a competitive examination to prove his ideological and moral competence. Former Aja Gyanendra's son Paras Shah automatically became the crown prince! In the Hukumi dynasty, the crown prince will automatically become the king. If the previous king Gyanendra had not built the throne of his own dynasty with his opinion, temperament and deeds, Yuvaraj Paras would have been the king himself!

Yes, self has no place in a competitive democracy. It is mandatory for citizens to pass the competitive examination in order to occupy a position of public responsibility. The teacher is the architect who shapes the ideological and moral personality of the children and equips them with the technical skills to earn a livelihood. In the case of such a rare craftsman, the competition to prove the qualification and quality is even tougher. And he should pass such examination periodically. Otherwise he would not be a teacher. Being proved unfit, he is automatically cast into the palace of the past. My civil question - what does the leadership of the current teachers' movement think about wisdom and selfishness?

Salinda scores of students fail in every academic level examination. It is not really the students who fail, it is the teacher who fails through the students. My civil question - What do the leadership of the teachers' movement think about freeing ignorant and innocent children from the cruel act of imposing the curse of failure on their heads? To read

is to take a government or non-government job while sitting on a chair and shaking your legs. Taking a government or non-government job is to accumulate wealth. To accumulate wealth is to live a life of peace. Another thing, an educated person should not do manual labor, otherwise the nose will be cut off. Current education is imposing such anti-labor sentiment in the minds of students. My civil question - What is the leadership of the teachers' movement thinking about the elimination of these two diseases inherent in the current education?

Current education parrots the inanimate words of textbooks, not the living lessons of life. The educational certificate earned by the student is not sold anywhere, he has no technical skills to do it. A person who studied ten/twelve/fourteen Kilas is forced to learn basic technical skills from a plumber or an electrician to find elam in Gulf countries after throwing his worthless educational certificate in the trash. Twelve/fourteen years of students' life and heaps of financial investment are being wasted! The blame for this immense loss of students will also fall on the part of the teachers. My civil question - what is the leadership of the teacher movement thinking about freeing the students from this miserable constraint? 

Teachers' demand for benefits in the queue is very long. The tangible point of improving and improving the qualifications and quality of education and teachers themselves is not clearly visible anywhere in the demand letter. Not caring about improving the qualifications and quality of education and teachers themselves and only claiming convenience - what is the attitude and tendency of teachers? Every facility that is claimed does not expect more quality and contribution of the teacher and, dear people? 

A tamas dance-play of the teacher movement presented at Maitighar Mandla reminds of the traditional wedding dance-play of that time. At that time, tailoring was the business of tailors in weddings and singing and dancing. The two tailors used to perform dances to make the wedding beautiful and exciting. In the dance, one man wears a fariya-cholo, another man with jhyam hair wears a jhalla dress. Jhalla Posak-dhari was called Dhaddubare alias Jokkar. This clown would entertain the audience while swinging the bahulathi lake, trying to woo young girls in Bankte style. In the middle of the dance, the voice along with 'sakko jhilkele sakko' would resound in the Gagan Mandal.

The female teacher appeared dressed in a saree in the role of a female dancer in the mandala. The male teacher performed the Bankte dance with a cap on his head and a saree under his waist. The dance of the sari-clad female teacher was no less spectacular. At first glance, it looked like it was a romantic film. On the other hand, the examination of the answer copies of the students, the admission and teaching of the students and the management of the upcoming examinations of the students were stalled.

Students and parents were not only worried, but also furious with the protesting teachers. On the other hand, watching the teacher's Bankte Dance was Maitighar Mandala Makhalel. Is there a peace-minded teacher and guardian mate and a guardian mate and the furious fickle of the student? The Banketi-style dance paid the agitating teacher that the thorough of his lust is up, I do not know. What is the attitude of the teacher's movement? & NBSP; The garments of

agitator teachers reminds the city Gurung. Information, Deposit Gurung & Nbsp; Eastjath Gyanendra is unnounced political priests of the Buddra. These people-made balcony of noble dignity is disabled. Let the one harvest of the foundation about the garments of the girls' garments! The priest says in the most inflammation of the hazards, 'Now the teenagers show up the Half Jean pants. Log onto the tight in the top. Thus, these days lead to your rape and murder. ' However, the world leads to modern kurta-talkers and ministers, and they take such a sarcary about adolescents. These are superstitions and symbols of the hypnotic gurug, Jazwsmany Gurung!

teacher is an ideal human being in the mass' eyes. If there is a thousand students in one school, the teachers there reached the house throughout those students. He reaches his word, he reaches his deeds, he is his conduct. Thus the teacher is present in the wider landscape through his Word, work, and conduct. The same word, karma and practice brings the teacher's image in the general public. The nature and the tendency of the teacher's words and tendencies and ungodly, valuable, admired or derived, admired or inspirational. & Nbsp; Being

ing and seeing that there is multiple dispute between the existence and population. It is a terrifying between and see. The agitating teacher thinks as he is, in the general public, may not be like that. Sensitative public seat does not see the same thing as the object is like. What does whatever you want to see in the object sees it. This showed that the society and superstition and influence of moral-cultural perceptions or values ​​are strong. In the Story-BREAC Maji House Shariah, Mal-January is not wanted to see polite, virtue, and gentle teachers. But what was seen did not seem to be like that. In the eyes of the agitating teacher, it is somewhere in terminal, gestures, dance etc., no amount of challengation and infidanity. However, the general public session did not look like that! The perpetuation of the teacher forced teachers forced teachers to become the ideal character of society is also forced to have a validation. & Nbsp; How difficult is