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<p>The article focuses on Badi prostitution and its practice in Nepal, along with its social, economic, historical, and cultural dimensions. The article is based on in-depth interviews conducted with over forty Badi men and women in the districts of Bardiya, Banke, and Dang-Deukhuri between 1990 and 1992. The article begins with an introduction to the Badi. In Nepalese society, the Badi belong to an untouchable Hindu caste with a total population of about 7,000 who inhabit Salyan, Rolpa, Rukum, Dailekh, Seti, Jajarkot, Dang-Deukhuri, Banke, and Bardiya districts of west Nepal. The article gives a brief history of the origin of Badi prostitution. It discusses the socialization and day to day practice of Badi prostitution along with the economics of prostitution. It includes case studies as well. The article analyzes the relationships between Badi women and high caste and low caste men. (Rajeev Ranjan Singh 2007-02-18)</p>
<p>An analysis of the effect of recent socio-economic changes among the Sherpa society on livestock husbandry. (Mark Turin 2004-06-10)</p>
<p>The article discusses Langtang Tibetans and their use of Hindu norms as political language in order to provide a critical perspective on Sanskritization theory. The article begins with a discussion of how certain Hindu norms, which have been sanctioned by Nepal's national political system, have affected the relationship between tribal peoples and the Nepali government. The second section describes the basic features of Langtang Tibetan society and ethnic identity. The third section focuses on the relationship between the Langtang Tibetan community and the Nepali state. The fourth section discuses the precise ways in which Langtang Tibetans use Hindu norms as a political resource in their interactions with Nepali government officials and examines the implications of this for theories of Sanskritization in Nepal. The two main purposes of the article are to show the ways in which members of the Langtang Tibetan community use Hindu norms as a political language to protect their interests in specific contexts of interaction with Hindu caste Nepalis and to demonstrate that the political use of Hindu norms is not a sign that Langtang Tibetans are becoming Sanskritized. (Rajeev Ranjan Singh 2007-02-12)</p>