Man-nature relationship is one of the central themes of great poet Laxmi Prasad Devkota. This relationship is both analogous and Antithetical. Nature is source of life, knowledge and pleasure foe human beings. But at the same time it is cruel and angry giving pain and suffering to human beings. Similarly, man both loves and exploits the nature. On the one hand, they worship nature as god but on the other hand, they make it the source of earning deteriorating it. Instead of enjoying its beauty and positively using nature, human beings try to get maximum profit from nature irrationally utilizing it which causes adverse effects in the ecosystem and the whole universe. Many of his poems focus on mundane elements of the human and the natural world.

This article attempts to critically analyze the inclusion-exclusion dynamics in two Nepalese National anthems “Shreeman Gambhira” and “Sayaun Thunga” using Michel Foucault’s ideas of social inclusion and exclusion. It explores how the old national anthem and the new national anthem of Nepal picturize such dynamicsin melodious tunes. It also projects how the former deifies the monarchs and monarchy, and the latter glorifies the sacrificial contribution of the Nepalese people from diverse nationalities and geographical regions. This research shows that the former, military tune-changed king’s song ultimately turned out to be national anthem, centers on the monarchy singularly focusing on the longevity, sovereignty, ancestral glory, grandeur and supremacy of the king only excluding the pluralistic voice of the nation and people whereas the latter represents the nation and people highlighting the unity in diversity, people’s and nation’s sovereignty and longevity, equality, people’s democracy, inclusiveness and proportional representation as it is the achievement of People’s War of ten years and People’s Movement II. The old one promotes the exclusionary philosophy whereas the new one the inclusionary philosophy of true patriotism and humanism voicing even the voiceless people. This study clearly reveals how the nation-and-people representing national anthems can be both inclusionary according to the political necessity after the people’s movement and the political interest and exclusionary concealed in the melodious tune and deceptive voice of patriotism. The research is significant for critical analysts to look at the exclusion within inclusion and inclusion within exclusion even in the national anthems and patriotic structures which can be only the discourses.

This study attempts to make deconstructive reading of William Blake’s poem “The Sick Rose”. It also shows how the literary text can be interpreted from multiple perspectives deriving infinite meanings from the same text. The major motive of this research is to demonstrate potentiality of every text to be creatively misread generating various possible meanings. The paper also projects the fact that deconstruction is not destruction, rather it is reconstruction. It displays how the use of language in the text creates contradiction, un-decidability and multiplicity opening up possibility for new meanings. To justify the argument, deconstructive ideas of the philosophers Jacques Derrida and Roland Barthes have been used. The four steps of deconstructive reading- a. Reading the Text b. Finding the Binaries c. Hierarchizing the Binaries and d. Creative Misreading-have been followed for the study of the poem “The Sick Rose”. This research can be a contributing source for promotion of deconstructive reading of anything prevailing in the society and thereby decentering the center and re-centering the margin opening up possibilities for new perspectives, meanings and truths.

This article attempts to explore how Bhupi Serchan destabilizes the conventionally established official history of Nepal and efforts to rewrite a true history of the margins raising the voice of the voiceless and choice of the choiceless through his poem Galat Lagcha Malai Mero Deshko Itihas (I Think My Country’s History is a Lie). It also analyzes Serchan’s concerns on the rulers’ hypocrisies, pomposities, immoralities, atrocities, follies, fopperies, tyrannies and corrupt discriminatory attitudes concealed in the history with the false consciousness of patriotism, nationalism and morality in the formally recorded history by the power-holders. This article shows Serchan’s critical analysis and revisiting of history in favour of the margins leading to a moral, just, equal and humane advanced society. It also projects how the poet exposes the falsities of the so-called true history displaying the helplessness, dumbness and deafness of the great people in the form of the statue and even of the god in the steeple of the temples. Serchan’s endeavor to prove the Nepalese official history totally false projecting the true picture of the people and society engulfed in hunger, thirst, poverty, corruption, injustice, inequality, helplessness, humiliation and lack everywhere making whole life hellish has been highlighted in the paper. It also depicts the poet’s feeling of distrust, disgust, and mockery at the traditional Nepalese history after his total observation of the suffering people, dilapidated buildings, dim and dark streets and dwellings, deteriorated and silenced statues of the great men and shattered dreams and souls of the national heroes. The new-historicist ideas of Michel Foucault, Stephen Greenblatt and Catherine Gallagher have been used to revisit history in order to remake it. This research is historically significant for its attempt to highlight on the need of rewriting history of people and nations including the excluded.

This article explores how the poets G M Hopkins and William Stafford attempt to present the conflict between egoconsciousness and ecoconsciousness in their poems “God’s Grandeur” and “Travelling through the Dark” respectively. It also endeavours to find out their strategy and mission of exposing the superiority complex of the humans guided by anthropocentrism and highlighting the significance of ecocentrism necessary for creating balance in ecosystem and human lives. This paper assertively justifies that the poets, through their poems, depict the humans as problems and nature as solution of all problems due to its opposite qualities and the quality of timelessness and spacelessness. To justify the argument, ideas and notions of ecocritics Timothy Clark, Bill Devall and Stan Rowe have been brought as references. Mainly, this research work attempts to excavate and publicize how the writers make ecocritical discourse in demolishing, transforming and raising ecoconsciousness within the people (readers) for environmental preservation and conservation of lives. It is found that the poets effort to transform human minds, attitudes and behavioural practices from egocentric to ecocentric.