Opportunities for Multi-Lingual Education in Nepal


  • Bidya Nath Koirala Professor of Education, Faculty of Education, Tribhuvan University




For decolonizers language is a tool of domination (Awasthi, 2004; Bourdieu, 1977); for language groups it is a subjectivity and inter-subjectivity (Koirala, 2007); for utilitarian it is a vehicle to take people from the local to the global world (Khadka, 2007); for knowledge seekers and promoters it is a means to generate the hidden treasure of the subalterns’ wisdom (Guha, 2005); for linguists’ it is a way to save language (Khadka et.al., 2006; Khadka, 2007); for activists it is a means to activate people (Yonjan, 2007); for existentialists language is the socio-political, cultural, and linguistic identity (CRED, 2005; Chirag, 2001), and for pedagogues it is a means to made easy and dignified learning (Mallikarjun, 2002). It means language is the response to the situatedness (Leve & Wegner, 1992). To resolve these concerns one needs language of co-existence, reciprocal learning and teaching.

Nepal has more than hundred languages with 15 scripts (Khadka, Magar, & Koirala, 2006; Koirala, Khadka, & Magar, 2008). Muslim children for example should learn at least three scripts together, the Urdu, the Devnagari, and the English. This situation looks for shared script.




How to Cite

Koirala, B. N. (2010). Opportunities for Multi-Lingual Education in Nepal. Journal of Education and Research, 2, 30-34. https://doi.org/10.9771/35



Original Articles