Forthcoming

"Freeing yourself was one thing; claiming ownership of that freed self was another." author Toni Morrison (1931- 05.08.2019)

“If I tell the story, I control the version. Because if I tell the story, I can make you laugh, and I would rather have you laugh at me than feel sorry for me”; Nora Ephron, author/comedian

"Make your story count". Michelle Obama

"Social pain is understood through the lens of racial animus". Researcher/author Sean McElwee writing in Salon, 2016

"We are citizens, not subjects. We have the right to criticize government without fear."  Chelsea Manning; activist/whisleblower

“My father was a slave and my people died to build this country, and I’m going to stay right here and have a part of it, just like you, And no fascist minded people, like you, will drive me from it. Is that clear?” Paul Robeson; activist/singer

“We have a system of justice in this country that treats you much better if you're rich and guilty than if you're poor and innocent”. from civil rights attorney Bryan Stevenson

“This Fourth of July is yours, not mine. You may rejoice, I must mourn. To drag a man in fetters into the grand illuminated temple of liberty, and call upon him to join you in joyous anthems, were inhuman mockery and sacrilegious irony. Do you mean, citizens, to mock me, by asking me to speak today?” Frederick Douglass, WHAT TO THE SLAVE IS 4TH JULY? 07.05.1852 (full text in blog)

Senator Elizabeth Warren "We're a country that is built on our differences; that is our strength, not our weakness"

 

"We are more alike than we are different"v  Maya Angelou

As a Black writer, I was expected to accept the role of victim. That made it difficult in the beginning to be a writer.      James Baldwin

I often feel that there must have been something that I should’ve done that I didn’t do. But I can’t identify what it is that I didn’t do. That’s the first difficulty. And the second is, what makes you think you’re it?   

         Harry Belafonte, activist and singer at 89

 

It ain't what you don't know that gets you into trouble; It's what you know for sure that just ainst so.

Mark Twain

 

You can't be brave if you've only had wonderful things happen to you.

Mary Tyler Moore

 

 You can’t defend Christianity by being against refugees and other religions

Pope Francis:

 

"I don't have to be what you want me to be". Muhammad Ali

"The Secret of Living Well and Longer: eat half, walk double, laugh triple, and love without measure"  attributed to Tibetan sources

Recent audio posts include interviews with Rumi interpreter Shahram Shiva, London-based author Aamer Hussein, South African Muslim scholar, professor Farid Esack, and Iraqi journalist Nermeen Al-Mufti's brief account of Kirkuk City history. Your comments on our blogs are always welcome.

 

Women's Art and Other Work in Nepal's Hill Country Part II

2017-08-04

by Barbara Nimri Aziz

continued from Part I

Chait Purnima morning. The essentials for our day’s work are assembled before our guest workers arrive on our doormats. A five gallon pot of kodo (millet beer) is fermenting inside the house; we also have six bottles of raxsi, the clear gin-like drink distilled from fermented kodo. Kodo is generally not for sale but produced (in every home) for family consumption. (A better quality is made and reserved for special occasions.) Danamaya had only a week to prepare this stock so it is coarser (and less potent). It will have to do. The bottled raxsi is not as refined a quality –sweet and aged for months in cool, sealed pots--as we would have liked. Danamaya sells me three bottles of passable quality, and we add to these another three bottles purchased from a neighbor glad to have extra cash before market day. (She can sell the rest of her stock then by the glass.)

Liquor production and sale is a pivotal item in this culture. First it’s an essential medium by which to pay workers, in this case compensation to the assembly of women who will fashion my necklace. Second, Limbu alcohol facilitates warm memories of times spent together, occasions like this Purnima. Third, sale of liquor in the market is an important source of cash, the foundation of women’s independent economic experience. Exclusive brewers of this highly popular product, these women and most other hill people refine their brewing skills and compete for the cash rewards.

From a young age Limbu women own jewelry. Their attachment to jewelry derives though their family membership and their own contribution to the household economy. Her nose-ring is a girl’s first acquisition; she may be hardly ten when she has her first band of gold. Year by year, as she grows, twirls of gold leaf purchased from her own earnings are added to it. From childhood a girl is allowed to keep what she earns from the goats she’s given to care for. Thus, by the age of 18, a young Limbu woman may be able to purchase her own gold earrings.

The naugiri is a different matter. It is acquired with womanhood and marriage. A gift from her family at the time of her betrothal.

Five women from our household begin the day’s work on my naugiri. Danamaya takes charge at the outset by anchoring a nylon rope to her body. (She has clearly done this many times.) Rubbing the loosened rope ends in her palms, she separates it into individual strands. Forty-five threads spread on her lap, secured at one end by a single knot between her toes. Each of us takes a single strand and arranges ourselves in a crescent becoming a human loom around Danamaya who coordinates the entire enterprise. She takes up each beaded string after we’ve filled it with tiny green glass drops; in exchange she offers us an empty one to continue our threading.

Watching Danamaya manage us I remember how efficiently she organizes our entire household. I noted this because I know Danamaya doesn’t legally reside here. True, this is her natal home, her maitighar. But like any married woman, Danamaya gave up many of her rights here when she married and moved to her husband’s family house taking her dowry with her. Here, Danamaya is a visitor with Deepa, her baby girl. In Limbu culture, it’s not uncommon for women to bring their children on a visit to the maitighar and stay for several months. Meanwhile their husbands are away as well. (They travel to India and Malaysia for work. Danamaya’s husband, for example, is serving in a Gurkha regiment in India.) I could never ascertain what she thought about this separation, or what her mother-in-law might feel about her absence. But Danamaya’s own family in Kobek is delighted to have her around and they let her run the house. (How her sisters-in-law feel about this, I never knew.)

            We begin stringing the beads after our morning meal. Soon, Laxmi, Danamaya’s neighbor and friend arrives and she grasps a nylon thread like the rest of us, joining this circular-loom. She holds it taut and silently feeds the tiny green glass beads, one after another. Kobek is also Laxmi’s maitighar. Unlike Danamaya however, she doesn't intend to return to her marriage house. She remained there only until her baby was born, she explains. The infant is here with her and she has no intention of their returning to her husband. She doesn't like him, she offers matter-of-factly.

A woman once married cannot normally rejoin her maitighar, so Laxmi is fortunate to be welcome here. As long as her maiti is willing to have her, a Limbu woman can divorce her husband. She may also remarry. With no apparent anxiety about her future Laxmi joins in our Chait Purnima project, beads sliding from her fingers onto a thread.

Danamaya coordinates our work, maintaining the tension in each thread: “Enough, give it to me. Good, now take this one.”

After only an hour, Danamaya’s left hand holds only a few unadorned strings. In her right hand she grips a bunch of completed clusters of dense beads, each three inches long.  We rush to complete the remaining threads. This completed, it’s time to add a gold knob. First the cluster of threads is squeezed together and fed through the opening in the red cloth ring, what I call a washer. We sit back as Danamaya proceeds to assemble the elements: red felt ring, gold, red again. We watch the soft golden jewel shimmering down the rope and secured by another ring of red. Since the gold is pure, it’s very soft and needs careful handling. Danamaya grips the threaded strings against the red-haloed golden nugget and signals us to reassemble. We are handed a new thread to bead and resume work, feeding the beads down the string until each of us has completed another three inches.

The seven of us have established a rhythm together and precede independent of Danamaya’s instructions. Another hour and I begin to discern an emerging pattern in the necklace. Sparkling, tiny green glass, then a soft red flare against the dull luster of gold, another red flare, then sparkling glass, red again flanking the next knob of gold. Time for a rest. Watch for part III

Edited for republication 2017 Originally published in Heresies, A Feminist Publication on Art and Politics, Jan/Feb, 1978. Part 3 forthcoming

 

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