‘Sambedanako Samayog’ book review: Challenges of a working woman

Gyanu Adhikari’s ‘Sambedanako Samayog’ is a collection of essays. Divided into seven chapters the collection has a variety of essays ranging from personal experiences of the writer, her memories of teaching elderly women in her village, the life of students in Kirtipur, raises issues of females, her travel experiences, and her sources of becoming a writer, among many others.

Written in a simple language, the essays evoke nostalgic memories of the past. Use of sentence structures to make the readers feel the event and sequences, vivid description of the place and events give a reader an appeal to sight, sound, touch, taste and smell.

Making a comparison of the writer with the other women in the society, Adhikari aptly explains the problems and challenges of the working women, struggling to balance the work and family life. ‘Asamyak Sparsha’ is about the personal experience of being a mother and her difficulties in taking care of the child. Her question “Did I become a successful mother?” is not only the question of Adhikari but is a question that many mothers might ask themselves when they leave their child home and go to work. It depicts the problems of women not being with the child in his/her needs despite them running to make a living for the family. Her essays advocate women empowerment.

The essayist in her experience of residing in Kirtipur has come up with fun filled memories of the place. She depicts the life of the students who have rented the rooms in the houses in Kirtipur. She perfectly narrates the life of the students’ struggle of living in Kathmandu—how they are struggling to make a living, living their life in limited income, water, their struggles to prepare for the examinations to enter the government jobs, the limited number of items in their rooms and their techniques for interior designs.

She narrates about the Tribhuvan University and also satires on how the university itself is looking for its history. She says that the central departments in the university have not been functioning properly. She compares the university with a surrogate mother who cannot love the child she has given birth to. The university too is like a surrogate mother—people come here to study, they study, get the degree and go away, never to be seen back in the premises again.

She explains about the historical importance of the old city.

She describes the change of the tenants in the households after the change of the curtains on the windows and also describes the people living there in the rents. Some are serious, while some are lazy. She unwillingly has to listen to the conversations of the students. Use of dialogues in the direct speech in the text has given the essays a real feeling. She too hears the conversations of the students expressing their happiness after them receiving their visas for abroad studies/jobs. She narrates how the students cook at midnight, wash the dishes and sing when Kathmandu is sleeping. She concludes that we can know about the person from the daily activities that s/he does. She narrates the stories that take place inside the rooms of the students in a lively and vivid manner.

Seema Bhanda Para Failidai is a travelog. She narrates about her first experience of seeing a sea, her excitements after being in the see, watching Kanchanjungha mountain her dissatisfaction about the maltreatment of Nepalis in Jaggannath Puri in India by the pandas (the priests around the temple), and her experiences of being in a group of drunkard colleagues. The selection of words and formation of the sentences in the essay ‘Ramailoko Paribhasa’ gives you an exact image of the situation where one who does not drink becomes the onlooker rather than being a participant of the group. The feeling of nationality emerges when one sees and crosses the Tista River in India. Being grown up listening to the song with words ‘Paschim Killa Kangada, Purvama Tista Pugetheu’ the feeling of nationality is overcome when one reaches the river. The writer has aptly portrayed this sentiment in her essay ‘Tista Nadi Matra Hoina Rahecha’ and she is right about it.

She pens downs about the literary figure Shivahari Adhikari. She raises her concern on how the new generation is unaware about the literary figures and their contributions in literature. She unknowingly advises the government and the concerned bodies to save the works of the writer. Her essay in the chapter ‘Shabda ra Aksharharuma’ is about how reading is a spiritual act. Two essays on this last chapter is a research work on which talks about the use of reality and realism in Nepali literature. Those who are not the students of Nepali students are likely to feel the part is boring as it is more technical and is a research based article.

There are a few errors and typos in the text. Though the essays are written in simple sentences there are multiple questions. It seems the writer is trying to seek the answers. Use of multiple questions in the essays though are thought provoking, the use of more questions makes you why there is a question again. The reader finds it unnecessary.