When Goddess Kali lives, and drinks blood

ANKIT ADHIKARI

KATHMANDU, OCT 22
 

On the first full moon of Dashain, natives of Lalitpur sacrificed two buffaloes and two sheep in a bizarre fashion on Friday. As part of their culture since times immemorial, the ritual is observed each year in the courtyard of Kali's temple located in the main palace of Patan Durbar Square.

Unlike other instances of animal sacrifice in Hindu religion, the animals are not beheaded in this ritual. Here, after tying all its legs, an animal is laid down in front of the idol of goddess Kali in the middle of the courtyard. A selected person, then, starts slicing the skin of the animal until he finds a raw nerve. After this, the nerve is stretched and offered to the 11 incarnations of Kali - traditionally decorated with masks and religious dresses - who suck blood from it. According to locals, a team of 14 people representing the Newar community of Thencho VDC have been performing the ritual. Apart from the 11 who represent Kali's incarnations, three others are deployed to play traditional music with drums and other Newari instruments. Those who help in carving up the animal and cooking food for everyone are also commissioned from Thencho.

“The sacrifice is dedicated solely to Kali and this is how she sucks the blood from animals,” said Panchbhai Mali, a representative from Thencho. “It is believed that it gives mokshya (deliverance) to the animals and they won't have to return to the perpetual circle of life and death,” he added.

The one-day ritual observes sacrifice in two different stages. After the staging of the traditional Lakhey dance done by all eleven incarnations, a sheep and a buffalo each are carved up. Later, a long break is taken and again, following similar Lakhey dances, the remaining two animals are sacrificed.

On Friday, while the first stage of sacrifice was held at around 10 a.m., another was completed at around 5 p.m. “Breaks are taken in order to give rest to Kali,” said Mali. According to him, the spirit of Kali enters all the identical incarnations as soon as they start dancing in traditional dress. “This gives them the strength to imbibe blood from a living animal,” he added. “Guthi Sansthan gives us the animals each year.”

Jujubhakta Maharjan, 86, of Patan said, “I have been observing this ritual every year since my childhood. I found it strange at first, but now I am used to it. I can't say if this is right or wrong,” he added.

Published in The Kathmandu Post -- October 23

It’s a gamble, and who wins?

ANKIT ADHIKARI

KATHMANDU, OCT 19

Pandavas, a group of five brothers in Mahabharata, one of the Hindu epics, lost all their property as well as their common law wife Draupadi while gambling with the Kauravas. Moreover, the epic has it that the Pandavas had to go for exile after they lost everything in the game of dice they played with the Kauravas.

Despite the message that the epic delivers, people have not stopped gambling. Apart from games of cards played with families and friends inside homes during festivals like Dashain and Tihar, people also gamble publicly around nooks and crannies.

Though gambling has been declared illegal by the government, the game of dice popularly known as Langur Burja, in local language prevails in almost all parts of the city in the festive months of July and October. Due to fear of the police, people conduct these kinds of gambling mostly in alleys and at local chowks hiding from security personnel deployed to minimize criminal activities during Dashain and Tihar.

According to Abhinash Lama of Shankhamul, who conducts a game of dice at his locality, gambling is a part of festival. “It is more fun gambling along streets rather than in homes,” he said. “Since a large crowd is involved in the dice played along streets, there are chances of bagging more money.”

“The one who conducts the game is never at a loss,” said Lama adding that this sort of gambling should be “legalized” as this is a culture “inherited from religion”.

However, according to Suresh Gautam of Satdobato, who opposes gambling, such acts are never a part of culture. “Incidents of gambling, in religious epics, were always used to portray negative things. Religion has never spoken in favour of gambling. Instead, it has tried to portray negative aspects of gambling,” he said. “People, who gamble in the name of religion and culture, have misinterpreted the meaning of epics like Mahabharata and Ramayana.”

Gautam added that the intentions of the ones who conduct this game are purely “profit oriented”. Meanwhile, the police personnel deployed to maintain security and peace during the festive season seem unable to stop this illegal gambling. “We are trying our best to stop gambling and all sorts of criminal activities likely to take place during these festivals,” said Ramesh Kharel, Superintendent of Police (SP). “However, people conduct these games hiding from police along  various gullies and chowks. We arrested some 10 to 12 people on the charge of conducting gambling games in public places so far. We filed a case under the public offense act against the people found responsible for conducting such games publicly.”

Nevertheless, in terms of tricking the police, the gamblers seem one step ahead. According to Lama, one of the conductors’ agents always stays a few metres ahead of the place where the game is taking place.

As soon as the agent sees a police van nearing the location, he signals the ones conducting the game. The game is paused for a while. Everything gets packed up till the police go away. Once the police van disappears, the game resumes again and the gambling restarts.

Published in The Kathmandu Post -- October 20

A not-so-deserted Dashain

ANKIT ADHIKARI
KATHMANDU, OCT 14

 
Natives of Kathmandu Valley, won’t be experiencing a deserted Dashain this year because unlike in the past years not many people are leaving for their homes in the villages.

“Every year I look forward to Dashain, not particularly for the festivities, but for a time when I can relax and take a deep breath without having to worry so much about the people, traffic and pollution,” said Sujan Shrestha, a local of Kathmandu. Kathmandu has been swamped by internal migrants in the last few decades. The local population is outnumbered and that has certainly created some resentment between the two communities. The neighbourly barb often comes out in candid discussions among friends. “Till Saptami (seventh day of Dashain festival) it felt as if most of the people are still here,” said Nasana Badyakar, a native of Patan. “This is unlike my experience in the past.”

There is no exact figure on the valley’s population, but it is estimated to be around four million. That may a reason behind the hustle and bustle still seen on the capital’s roads. Meanwhile, pictures of people travelling on roof-tops of buses due to unavailability of tickets have been circulating for the last few days. Police report that the highways are more crowded than in the past years. Plane tickets have sold out, despite an increase in the number of flights. Yet, that hasn’t significantly affected the number of people in the markets, or the number of vehicles plying on the roads.

“It doesn’t feel like a lot of people have left the Valley,” said Yekendra Aryal of Anamnagar who has been living in Kathmandu for the last 50 years. “It may be because more and more people have started to own a house and settled inside the valley,” he said. “In yesteryears, people used to leave for their villages. That’s what Dashain meant. But these days, the number of people coming from villages to meet their relatives in the valley has also gone up.”

Published in The Kathmandu Post -- October 15 

Dashain grips leaders, too

ANKIT ADHIKARI & KAMAL DEV BHATTARAI
KATHMANDU, OCT 14

 
The greatest Hindu festival Dashain has gripped the entire nation. With the start of the 10-day festival, people in droves have thronged bus stations and airports across the country to join their friends and relatives in their home towns/villages. 

 However, senior leaders of three major parties-Nepali Congress (NC), UCPN (Maoist) and CPN-UML-plan to celebrate the festival in the Capital itself. 

 Speaking to the Post Prime Minister Madhav Kumar Nepal, Maoist Chairman Pushpa Kamal Dahal, NC President Sushil Koirala and leader Arjun Narsingh KC said they would celebrate the Dashain in the Valley.

 According to prime minister’s Press Advisor Bishnu Rijal, Nepal is scheduled to leave for his hometown Rautahat after celebrating Dashain at his residence in Baluwatar on Sunday.

 According to Rijal, Prime Minister Nepal has planned to organise a tea reception at Rautahat on the occasion Dashain, Tihar and upcoming Chhat festival, celebrated mainly in the Tarai region.

NC President Sushil Koirala said he has not made any specific plan for Dashain celebration due to the death of party’s former President Girija Prasad Koirala. Sushil, who has recently shifted to his nephew’s residence at Buddhanagar from Maharajgunj for rest, plans to celebrate the festival with his family and friends.
 

“I will take full rest during the Dashain,” he said. “I have planned to call the party’s Central Working Committee (CWC) meeting and extend the CWC structure after the Dashain.”Koirala, who fell ill soon after he was elected party president through NC’s 12th General Convention (GC), said he would not go to his hometown Nepalgunj for Dashain. Koirala was hospitalised after he complained of chest pain while the GC was underway. The doctors have suggested him to take complete rest for the time being.

Maoist Chairman Pushpa Kamal Dahal’s aide Samir Dahal said Dahal would celebrate his Dashain in the valley with his family and friends. “He has planned to celebrate Dashain by holding various political meetings,” he said. “He won’t go to his hometown Chitwan for the festival.”

 Meanwhile, NC leader Arjun Narsingh KC said he would be celebrating this Dashain in Kathmandu. “I have not made any plans to go to my hometown Nuwakot this Dashain,” he said.

Published in The Kathmandu Post -- October 15

When kings were kings and Kathmandu was pristine

OCT 11

RAMESHWOR WAGLE

Thanks to Dashain fever, which is at a high in Kathmandu, the festive milieu is keeping everyone on their toes and has once again turned the entire New Road area into cacophonous mess.

The holiday mood has already begun in most places, and the number of people visiting New Road for Dashain shopping has increased by leaps and bounds.

However, cobblers like me have not stopped working and while rest of the city is engaged in celebration, people can find us either stitching or polishing shoes. Sitting beneath the famous Pipalbot at New Road with my other colleagues and looking at all the joyous faces I become nostalgic sometimes. As Dashain is just round the corner and I have planned to holiday from Fulpati day. While I have no dreams left for myself, I feel it is my duty to fulfill the needs of my family. However, even their demands have increased these days. Two of my sons spent Rs.5000 shopping for Dashain. As both my sons and wife do not eat meat, I won’t have to spend much money for meat. I have estimated a budget of Rs 12,000 to 15,000 for this year’s Dashain. My wife has not demanded anything so far, but I have planned to buy something for her in Tihar.

Some 48 years ago, at the age of 12, when I was had taken to this profession, things were different in Kathmandu and so was people’s way of celebrating Dashain. Kathmandu used to be a beautiful city with greenery all around. Areas including present-day Tundikhel, Bhrikutimandap and others around New Road were all jungles where jackals and foxes used to howl.

Only a few shops and hotels were located around Pipalbot. Basantapur locality was the busiest tourist destination inside the city and rickshaw was the most frequently used vehicle for transportation. While the rich people took rickshaws, those who could not afford rickshaws used to walk.

The way people celebrated Dashain was totally different. Lakheys used to rule the streets on all ten days of Dashain. All drunk, I also used to roam around on the streets the whole night with friends. More than anything else, things were much cheaper. After taking up this profession, I had taken a room on rent at New Road for just Rs 15 a month. Two rupees were enough to sustain life for four days and a plate of meat cost just 60 paisa. As I had no family to look after, all the money I used to earn I would spend on little luxuries. More often than not, we used to visit cinema halls and I still remember a few films that I watched in Nepal’s first cinema hall Janasewa and another, Ranjana hall. Five rupees were more than enough for a five-day trip to Birgunj. Sometimes, I feel that had I sincerely saved money I would have been able to build a house near New Road. Five rupees, at that time, was equivalent to Rs. 5000 these days.

Now, even Rs 500 a day which I earn sometimes are insufficient. I earn Rs 10,000 to 15,000 a month these days, but it is still not enough to cope with the price of vegetables and food grainsin the market. Sometimes, I even feel like crying. Unlike these days, people used to be good back then. Politicians who used to gather at Pipalbot for meeting would speak nicely to us. Even the Ranas were good. Though they seemed stony-hearted from the outside, they were generous in reality. They respected our profession, and used to give us far more than the general rate for mending their shoes.

Speaking of the good people during those good old days, one can never forget the late King Mahendra. He used to walk through New Road at night in ordinary clothes along with his servants and help the needy. He used to silently put blankets over those sleeping on the streets.

Now, things have changed a lot. With the increasing mess throughout the city people have also become rude and mean.

(As told by Wagle to Ankit Adhikari and Babu Ram Kharel)


Published in The Kathmandu Post -- October 12

Something to cheer about

OCT. 10
MANDAKINI SHRESTHA 

 
A part from problems like nominal budget and lack of technical manpower, the Department of Archaeology (DoA) has at least got something to heave a sigh of relief about. The increasing local participation in conservation of the historical and cultural monuments in around Kathmandu valley and its adjoining districts is really good news to all.

Recently, the renovation of the famous Chandeshwori Temple in Banepa in Kavre district this year is the best example that shows how locals are concerned about preserving their historic and cultural glory. The local bodies including the communities of Banepa contributed around Rs 56 million for renovation and maintenance work in the temple to a total cost of Rs 60 million. The DoA provided the remaining money for the temple.

Another example of public-private partnership is the renovation of the 55-window palace (Pachpanna jhyale durbar) in Bhaktapur that cost around Rs 20 million. The locals and the administrative bodies working in the district donated maximum funds for this project.

The involvement of locals in preservation and renovation of these sites is increasing over the last 4-5 years as more and more renovation and maintenance of the temples, idols, palaces and gumpas among others is being carried out with local support, particularly inside.

 “Public participation is a must for the sustainable preservation of archaeological sites. The government is only a  medium to provide a certain sum of money to an extent, but in the long run the locals are the ones who must be responsible.” Th government encourages at least 10 percent investment of the public for any renovation and repair work on historical sites.

Meanwhile, the three-year project implemented by DoA for the first time for documentation and listing of archeological sites in all 75 districts of the country is nearing its end. “The main aim of the project is to document both known and unknown places that have historical, cultural and archeological importance in the country,”.

However, due to lack of adequate money allocated by the government for repair and renovation works, the department is facing problems preserving heritage sites. Last year, of a Rs 31 million total budget allocated by the government to carry out conservation works on heritage sites across the country, around Rs 19 million was allocated for preservation of seven World Heritage Sites inside Kathmandu Valley.

Unplanned urbanisation of the valley has also emerged as a major threat to these cultural sites. While dense human settlement and rapid urbanisation are obstructing excavation, increasing pollution is likely to damage ancient artistry in such sites. The lack of a technical lab is another problem. The archaelogical finds have to be sent to India or other countries, tripling the cost of lab tests.

Meanwhile, in order to protect the artistry and beauty of a location where such sites are located, the government has forbidden the construction of houses in these areas without the permission of DoA. the house.

However, very few people follow the rule. Foreign culture and tradition are also derailing today’s youth from original Nepali history of art and culture.

(As told by Mandakini Shrestha, chief archaeological officer with Department of Archaeology to Pragati Shahi and Ankit Adhikari.)


Published in The Kathmandu Post -- October 11

Shakti Peethas brimming with devotees

PRAGATI SHAHI & ANKIT ADHIKARI

KATHMANDU, OCT 09
 

People have started visiting Shakti Peethas (temples of the goddess Shakti) since Friday with the beginning of Dashain. Hindu devotees across the country not only visit the temples, they also sacrifice animals in the name of goddesses.

The origin of these Shakti Peethas has an interesting myth associated with the death of lord Mahadev’s first wife Sati Devi, in Hindu religion. It is said in the Puranas that Dakshya Prajapati, father of Sati Devi once organised a grand religious feast in which all deities of the universe that were married to Dakshya’s 330 million (tettis koti) daughters were invited. However, infuriated at his most beloved daughter’s (Sati Devi’s) marriage with Yogi Lord Mahadev (also known as Lord Shiva), he didn’t invite Sati Devi and Mahadev.

Irked at her father’s disregard of her and her husband, Sati Devi pressed Mahadev to let her go and visit her father once. Despite Mahadev’s refusal, Sati, reached her father’s grand feast where all her 330 sisters with their respective husbands were present. Upon reaching there, she asked her father the reason for his hatred of her and Mahadev.

Stating that his hatred was for Mahadev, Dakshya said that he always wanted to invite Sati to the feast but couldn’t due to Mahadev, who according to Dakshya, was good for nothing. Furthermore, he scorned the power of Mahadev saying that his power was useless in front of his 33 crore son-in-laws. He criticised Mahadev’s ways of living and even called  him uncivilized.

Furious at her father’s disregard of her husband, Sati Devi sacrificed herself by jumping into the ceremonial bonfire.  Sati Devi died but Agni, the fire god dared not burn her body due to fear of Mahadev’s rage. At Sati’s death all present fled from the feast. Learning of his wife’s death from Nandi, the messenger of the gods, Shiva came and beheaded his father-in-law Dakshya Prajapati.

Crazed with grief, Mahadev picked up Sati’s dead body and performed the Tandava, the dance of destruction, in the universe. Mahadev showed no signs of stopping as long as Sati’s body was on his shoulder. Fearing the destruction of the entire universe, Vishnu created a divine house-fly which ate away at Sati’s body by degrees. The various parts of the body fell at 51 spots all throughout the Indian subcontinent and formed the sites which are known as Shakti Piths today.

At all Shakti Peethas, the Goddess Shakti is accompanied by Lord Bhairava (a manifestation of Lord Shiva). Nine of those spots fell into Kathmandu Valley where each day starting from Ghatasthapana, the first day marking Dashain, the devotees visit to worship the goddess and pay their offerings.

According to Hindu belief, sacrificing animals at Shakti Peethas during this period has its own significance. Hari Acharya, one of the priests at Bhadrakali temple said that sacrifice is mainly aimed at pleasing the mother Goddess Durga. “It is the time when Durga achieved victory over a devil called Mahisasura,” he said. “Therefore, sacrificing is a symbol of celebration of feast on the victory of good over evil. It is believed that pleasing the Goddess by offering her blood pleases her, thereby bringing happiness to mankind. If the Goddess is properly worshiped and pleased during this period of time, good fortune is certain.”

Animal activists are calling for a stop to animal sacrifices during Dashain and other religious festivals but these bloodless rituals have firm foundation in Nepal’s culture. “Festivals and pujas need to be harmonising and enjoyable experiences for all members of the community, including children. Rituals that involve cruelty are promoted to attract more business,” said Pramada Shah, chairperson of Animal Welfare Network Nepal.

Published in The Kathmandu Post -- October 10

Students at the receiving end

ANKIT ADHIKARI

KATHMANDU, OCT 05

Jeeban Dangi, a 23-year-old student from Patan has been given an ultimatum of 15 days to vacate the room he has been living in for the past few years.

A week ago, Dangi’s landlord barged into his room and ordered him to leave as a relative of his wanted to move in. Left with no option, Dangi has been forced to roam the streets in search of a suitable alternative. However, to his utter dismay all his efforts have proved futile so far.

During negotiations with house owners, Dangi said he was denied accommodation just because he was an unmarried student and pursuing his Bachelor’s degree.

“We usually don’t let out rooms to students, but as you look like a good man, we can consider your request if you take the whole flat,” Dangi quoted a landlord as telling him on one occasion.

Dangi relies solely on money sent by his parents from Pyuthan. He cannot afford to think of renting a whole flat. “Do you know how much a flat costs?” he asked, adding that these days an apartment in Kathmandu costs between Rs. 9,000 and 10,000. A visibly helpless Dangi sighed, “I don’t know what I am going to do when my 15 days are over. A week has already gone by.”

The majority of landlords in Kathmandu look for families or married couples to rent out their apartments to. Citing reasons such as security and cleanliness, house owners are usually reluctant to let their rooms to singles and students. “Students are not so careful about cleanliness,” said Jaya KC, who owns a house in Baneshwor.

While students like Dangi have their own complaints about the many Kathmandu landlords that refuse to let out their rooms, house owners also have their own side of the story to tell. Ramesh Babu Maharjan of Mangalbazar, Patan, couldn’t sleep one night due to disturbance from the room downstairs. Irritated by the noises, he went to see what was going on. Maharjan was surprised to discover that six boys were having a party.

“All drunk, they were playing cards and shouting,” he complained. “The next day, I told the boy to vacate the room within one month.”

However, students have a different perspective. “Just because a few people are not conscious about things like decency and cleanliness, house owners can’t just generalise the matter,” said Ramita Khadka, 22, who had to shift to a girls’ hostel a year ago after she was unable to find a room for herself.

“Houses are mushrooming in this city,” she said. “It feels as if most of these houses are not of any use to youngsters. Lack of trust is hitting us hard. I wonder if something effective could be done about it at the socio-political level.”


Published in The Kathmandu Post -- October 6

Spurious IDs mushroom

ANKIT ADHIKARI

KATHMANDU, SEP 29

Pritam Bhandari, 24, of Tilganga coolly admits that he uses a fake student identity card to get transportation discounts.

As Bhandari has already given the TU Bachelor level third year exam, he is already out of his college. The results of his exams are not out yet but his student ID card has expired. Still, as someone waiting for his results, he feels he is still entitled to a student discount.

“I am still a student, waiting to enroll in a master’s course,” he said. Since student status is determined by valid ID cards, when it came to getting discount on transportation Bhandari had to pay full fare when he travelled around. “So I approached one of my relatives, a librarian in a college and he provided me an ID card valid for three years,” he said.

Unlike Bhandari, Madhu Khadka, 23, of Anamnagar, who also gave TU third year exams this year has not found anyone who would help him get a fake ID card. “I have to travel around four times a day and as I am still unemployed, I can’t afford to pay the transportation fares without a discount.”

As the country’s oldest and largest university, TU delays publication of results by more than six months every academic year, and students are forced to either  pay full fare or get fake IDs. Many  resort to the former.

  “It’s futile to argue with fare collectors in the bus when your ID shows that you are no longer a student,” said Bibek Gurung, a student. “That leaves us little choice but to get a fake one.”

 It is easier to make fake ID cards for those who know how to use photoshop or graphic designing, said Gurung. “Once you have designed a format of any college, you can easily print it,” he giggled. “You can paste any stamp on such ID cards as the conductors only check photographs and expiry date.”  Most of the fare collectors or khalasis are barely literate.

Colleges pass the buck to the university. “As soon as the final exams are over, any person enrolled in the institution ceases to be a student,” said Gopal Chandra Pokhrel, campus Chief of Ratna Rajya College.

“There won’t be any problem if the TU publishes results on time,” Pokhrel added. “If TU delays results for five years, we can’t take responsibility for each student of the college for such a long time. Students are our responsibility only as long as they are under our academic programme.” 

Published in The Kathmandu Post -- September 30 

ANKIT ADHIKARI & PRAGATI SHAHI

KATHMANDU, SEP 29

Around 1,000 heritage sites across the country dating back to more than 100 years and lying neglected are about to get a facelift as a part of the government’s initiative to assess the status of important monument and archaeological sites.

The Department of Archaeology (DoA) under the Ministry of Culture launched a three-year programme starting from 2008-2009 to list all important ancient monuments and historical sites in 72 districts except the three districts of Kathmandu Valley - Kathmandu, Lalitpur and Bhaktapur. The programme is nearing its end this year, according to DoA officials.

Roughly, more than 5,000 historical and cultural sites, idols, monuments and temples have been identified as both nationally and internationally important sites in the country till date.

Unlike in the past, this time the DoA has attempted to keep records of the monuments representing other ethnic religions beside Hinduism and Buddhism. Though some century-old mosques have been found in different parts of the Tarai, the department states that no church older than 100 years has been found so far in the country.

“This research is also likely to provide some momentum to the abandoned temples and stupas situated in remote districts namely Kalikot, Jumla, Mustang, Darchula, Baitadi, Jajarkot and others,” said Ram Kunwar, an excavation official at the DoA. “The number of temples depict the cultural richness and strength of these areas.”

However, according to Kunwar, though the structure of such temples still seem strong most of these are already abandoned. “No one living in those areas is aware of the historical importance of these temples,” he said. “People have already stopped worshipping at these temples as they lack idols of gods and goddesses.”

“These temples, in some places, have even become shelters for animals,” Kunwar added. “Historically, these temples are even more important as they

have not been repaired after they were established centuries ago. These temples are as they were. So, they depict the original forms of historic art. Temples like Pashupati and Changunarayan in urban areas have already seen renovations.”

The recently identified sites are categorically divided into three groups depending upon their importance — national, regional and local.

Interestingly, the study of DoA shows that the remote villages in the western parts of the country have got more of the monuments compared to the Tarai regions, but are in a sorry state. “There are many archaeological sites in the Tarai and lots of remains of ancient settlements can be found there,” added Kunwar. “However, Tarai areas do not have many  cultural monuments including temples and gumbas depicting aspects of history.” Though the DoA plans to go for immediate renovation of the monuments once the listing completes, it is hampered by meagre budget.

The government provides a yearly budget of Rs. 30 to Rs. 40 million which is not enough for renovating and preserving the temples listed. “Billions of rupees need for the total preservation, but the government is not able to alloacte the money,” said Kunwar.

Published in The Kathmandu Post -- September 30

Valley rides haphazard urbanisation tiger

SEP 28
AMRIT MAN TULADHAR

Urban planning has not been a priority in our country. In foreign countries, infrastructure such as roads, drinking water and other aspects are ensured before a house is built. A house can’t be just built anywhere. There are zoning laws that allow residential places to be built in certain areas. But, it is just the opposite in our case. That’s why Kathmandu Valley has one of the most haphazard urbanization scenarios in the world.

In recent years, there have been attempts by the Ministry of Physical Planning and Works to maintain the urbanization of the valley. The municipalities concerned too have conducted various studies in this regard. Unfortunately, these plans are limited to paper only. Among the various types of urban planning techniques, four types have been tried in Kathmandu Valley. First is, site and service, which means the government acquires land and plans it in a way to ensure easy accessibility of roads, drinking water, electricity, drainage and other infrastructure. Kuleshwor and Dallu areas are good examples of this method.

Landfill policy is the second method that has been used in the valley. The government makes land it owns available for settlement. Naya Bazaar and Gongabu areas fall under this type of planning. A similar method is being used in the ongoing planning at Liwali, Bhaktapur.  Service cost Guided Land Development (GLD), the third method, involves planning in the existing settlement. Road extension and interconnection are carried out under this scheme. New Baneshwor, Maharajgunj and Maiti Devi areas have gone through this process. The fourth, and probably the best method in the context of Kathmandu’s planning is the integrated action plan (IAP). It is more beneficial than the other three methods because it involves people’s participation.

People of a certain locality are called for discussion and asked to outline their needs. Planning is done as per the suggestions of the locals.  The IAP has been incorporated in the five-year plan of all the municipalities in Kathmandu Valley.  The main challenge in Kathmandu’s planning is ensuring public support for the project. It is hard to convince the people  as they fear they will lose their valuable land. Some even say it is not their concern whether people have proper access to infrastructure in the city.  Even in the first three methods of planning used in Kathmandu there are certain drawbacks. For instance, the site and service method is very costly for the government. Most of the time, people get compensation for their lost land but they do not get their ancestral land back. The government’s failure to settle the landless now residing along river banks has also exacerbated the valley’s plight.

Another challenge for Kathmandu Valley is that it cannot go through horizontal settlement expansion. It was our vision

to save at least 40 percent greenery in the valley but given the rate of immigration, perhaps the only solution is to stop further fragmentation of agricultural land for urbanization while focusing on high-rise buildings to save space.

(As told to Ankit Adhikari and Prasun Singh)

Published in The Kathmandu Post -- September 29

PADT move threatens Mrigeshwar, Virupakshe value

ANKIT ADHIKARI & PRAGATI SHAHI

KATHMANDU, SEP 23

Two important idols inside Pashupati area—Mrigeshwar Mahadev and Virupakshe (also known as Kali)—are gradually losing their charm after Pashupati Area Development Trust (PADT) closed the eastern entrance of Pashupatinath Temple citing security reasons.

Locals and priests say a huge crowd used to visit the “small” temple of the two idols situated in the east side of the main temple. “After Pashupati Area Development Trust closed the eastern entrance last year, the number of people coming to worship these idols is on the decline,” said Badri Adhikari, a priest who has been stationed inside the Pashupati area for the last 15 years.

Earlier, people used to worship Mrigeshwar Mahadev before offering prayers at the main temple, added Adhikari. Around a year ago, the eastern gate of the main temple was closed for a day after the Indian priest (the main priest of Pashupatinath Temple) was beaten up by a group of people demanding appointment of Nepali origin priest.

Priests say the idol of Mrigeshwar Mahadev carries the meaning of Pashupati. “Pashupati actually means the incarnation of lord Mahadev as an animal,” said Adhikari. “The idol of Mrigeshwar Mahadev is the only idol which depicts Mahadev’s incarnation as mirga (deer).”

According to Hindu mythology, Mahadev had chosen the Pashupati area as a hideout to trick his wife, goddess Parvati. It is said that once upon a time when Mahadev was on bad terms with Parvati, he came to live in Mrigasthali in the form of a mirga. Later, when Parvati came to know she also came there in the form of a female mirga to placate her husband and take him back to Kailash Parbat, the house of Mahadev and Parvati.

There is another interesting belief associated with the idol of Virupakshe (Kali). The idol, half of which is already underground, is believed to be gradually sinking underneath the earth. Some Hindus believe that when the idol totally disappears underground, the universe will collapse, marking the beginning of a new era after Kaliyug.  “The idol is not sinking. It is exactly in the same state as it was 15 years ago,” said Adhikari. “However, what is important is the belief and sentiments of people associated with these idols.”

“Pashupati Area Development Trust’s decision to close the eastern entrance has, in a way, played with the sentiments of people who want to worship Mrigeshwar Mahadev and Virupakshe.”  “This place, which once used to be a major attraction of Pashupati, seems overshadowed by the PADT’s irresponsible step. If it was closed on the ground of security, more police personnel should have be deployed instead of closing the gate.”

When asked, PADT treasurer Narottam Vaidhya said the gate will be opened as early as possible.


Published in The Kathmandu Post -- September 24

NC convention: A plethora of nominations

ANKIT ADHIKARI & KAMAL DEV BHATTARAI

KATHMANDU, SEP 18

Candidates vying for various posts of the Nepali Congress (NC) filed their nominations on Saturday at the party headquarters in Sanepa, Lalitpur.

Altogether 361 nominations for posts including that of the party president, general secretary and central committee members were registered for the election to be held on Tuesday. Party leaders say the number of candidates has sharply gone up in this 12th General Convention (GC) as compared to GCs in the past. The election is going to be highly inclusive in the NC’s history, given the demographics of the candidates.

While three candidates each are in the fray for the post of party president and general secretary, only two candidates will be vying for the treasurer’s chair. The “third front” led by Bhim Bahadur Tamang failed to nominate a candidate for the treasurer’s post.

Besides the three key posts, 353 candidates are contending for 61 seats in the party’s central committee. Names of 30 Dalits, 40 women, 52 indigenous nationalities, 92 from different zones, 29 Madhesis and 11 Muslims were registered for the central committee posts, while 99 candidates are fighting in the open competition.

Five posts have been separated by the party for the Dalits, Indigenous nationalities and Madhesis, while six seats have been reserved for women and one is secured for a candidate in the muslim quota.

NC acting president Sushil Koirala, senior NC leader Sher Bahadur Deuba and Bhim Bahadur Tamang are fighting for the president’s chair. Similarly, while Bimalendra Nidhi, Prakashman Singh and Narahari Acharya are contending for the post of general secretary, Chitralekha Yadav and Padam Narayan Chaudhari will be vying for the treasurer’s post.

Established leaders eying reservation Even established figures have filed their nominations from reserved seats.

A total of 25 Central Committee members will be selected through an open competition for which 99 members have filed their candidacy.

Interestingly, only two women—Minister Sujata Koirala and CC member Suprabha Ghimire—have registered their candidacy for the open competition instead of fighting from reserved seats for women.

The number of Dalit candidates has also gone up significantly.



Number of candidates

•    Party President: 3 (1 seat)

•    General Secretary: 3 (1 seat)

•    Treasurer: 2 (1 seat)

•    CC member (Open competition): 99 (25 seats)

•    CC member (14 zones): 92 (14 seats)

•    CC member (Dalit): 25 (3 seats)

•    CC member (Dalit - women) : 5 (2 seats)

•    CC member (Indigeneous nationalities): 37 (3 seats)

•    CC member (Indigeneous nationalities women): 15 (2 seats)

•    CC member (Women): 40 (6 seats)

•    CC member (Madhesi): 23 (3 seats)

•    CC member (Madhesi - women): 6 (2 seats)

•    CC member (Muslim): 11 (1 seat)


Published in The Kathmandu Post -- September 19

12th Cong plenum opens amid hoopla

ANKIT ADHIKARI

KATHMANDU, SEP 17

The Nepali Congress’ 12th General Convention, which kicked off at the Capital’s Khulamanch with tens of thousands of participants on Friday, may have bigger political implications soon, but its immediate effect in the City was worth noting on the first day.

As the event drew in thousands from across and beyond the country, hotels in areas adjoining the event venue remained totally booked, traffic in the heart of the Capital went haywire with throngs of youth NC supporters rallying around on motorbikes and cars and along the main roads and at major transactions. The entire atmosphere was peppered red, with star embossed NC flags, shouts of “jaya Nepal” and slogans rending the air.

“Democratic” songs composed about the spirit of socialism played on a high note and stage shows by different cultural groups enhanced the lively mood of the convention. “We have come all the way from Nepalgunj to perform,” said Santosh Raj Paudel, a performer and Convention representative.

“We are performing the traditional Mahakali dance,” said Rakesh Bade, one of the Jhaki members from Bhaktapur. A group of doctors were also seen serving the crowd in cases of minor injuries, diarrhoea, headache and nausea. “We received around 65 patients in the last one hour,” said Dr. Upendra Dhungana near Ratna Park. Apart from leaders and NC cadres, the crowd also turned out to be a boon for street vendors selling water, cucumbers, snacks and peanuts. “We are always on the lookout for such events where we can do some business,” said Maya Tuladhar, who was selling water bottles.

While the big NC event at Khulamanch seemed to mesmerise thousands, some road users were not happy at all. A 19-year-old Subesh KC, hanging onto the door of a bus, grumbled, “Leaders are celebrating their big event and we are the ones who have to suffer all the time.” 

Halal food hue and cry 

Nepali Congress leaders representing the Muslim community on Friday complained that they had been deprived of halal food during the convention. As per Muslim tradition, the community is prohibited from consuming other than halal meat. Criticising the party’s management committee for failing to provide halal, the Muslim representatives even warned they would boycott the food unless separate arrangements were made for them. At least 150 elected Muslim representatives from different parts of the country are attending the convention. When asked, Goma Parajuli Ansari, a candidate for the Central Member, said that the management committee has promised to provide halal food from Saturday morning. (PR)

Published in The Kathmandu Post -- September 18

All is well for NC show

ANKITADHIKARI

KATHMANDU, SEP 15

The registration for delegates to the Nepali Congress’ 12th General Convention (GC) formally began on Wednesday. The process will last three days and will see 3,300 GC representatives registered, including 42 from the NC committees in foreign countries including Malaysia, Japan, UK, US, Belgium and Germany. This is the first time that representatives from overseas have been given voting rights in the convention.

“We are thrilled at this recognition,” said Ananda Bista, a representative from the US wing of the Nepali Congress.

NC officials hope that the registration process will help in holding the convention smoothly. “This will ensure strong record keeping while making the progress of the convention systematic,” said Laxman Prasad Ghimire, Coordinator of the Internal Management Committee (IMC) formed under the Nepali Congress (NC) General Convention Preparations Committee. “This will also avoid unwanted entry of people in the convention,” he said. Winning-certificates of the local level conventions and two copies of auto-sized photographs of representatives will be required for the registration.

“Each representative needs to pay Rs. 1,000 rupees for the registration,” Ghimire said. The money will go towards the arrangement for food and accommodation for the delegates. “Rooms have been booked in more than 100 lodges and hotels in Thamel, Gaushala, Baghbazar, Sundhara and other areas of the city,” said Bal Bahadur KC of organising committee.

 The total cost of food and lodging for all the representatives is estimated to cost around Rs. 10 to 15 million.  “The party will foot the bill from Thursday evening till the end of the convention,” said KC.


Published in The Kathmandu Post -- September 16

Buddhas' abode rues state apathy

ANKIT ADHIKARI & PRAGATI SHAHI
KATHMANDU, SEP 15

The environment around this historic, cultural and religious place is unmistakable. Amid the city’s hustle and bustle, it has maintained its pristine beauty and cultural significance. Thousands of Buddha’s sculptures at Mahabudhha Temple impose a calm and serenity in their own right and draw sizeable number of visitors every day.

At a time when the city seems to be gradually losing its glory in terms of historic art and monuments, six-hundred-year-old Mahabuddha Temple in Lalitpur still stands as a testimony to the history, culture and art that once thrived in the Valley.

The temple houses the images of the Buddha representing three ages—past, present and future. There are images of Dipankara Tathagata facing north and the forthcoming Buddha, Maitriya facing southward in the worship chamber. The image of Shakyamuni Buddha facing eastward is enshrined in the main sanctum. 

Some nine thousand terracotta images of Lord Buddha covering the temple’s outer surface is one of the major assets of the temple. Located some 700 meters south of the Patan Durbar Square, a World Heritage Site, the temple is a popular shrine of Tibetan visitors who call it Sange Tungu in their local dialect.

The temple’s history is even more interesting. According to the locals, the brain behind the construction of this brilliant piece of art was Pandit Abhayaraj, who, however, was not able to complete the work during his lifetime. It took his four successive generations to complete the work. In some ways it may remind foreign visitors of Barcelona’s la Segrada Familia (in Spain), the unfinished work of Gaudi that is underway since 1882 and is not expected to be completed before 2026.

It is said Pandit got the idea while on a pilgrimage to various places including Lumbini, Bodhagaya, Sarnath and Kushinagar. Once during his journey, he dreamt that the Goddess Vidyadhari had directed him to build a temple similar to the one in Kushinagar. Overwhelmed by the intuition, he laid the foundation stone for a temple in 1564 A.D. in his own residential courtyard. After his death his sons and grandsons took over the responsibility. It took 36 years to the master artisans Hakuju the grandson and great grandsons Muniju and Ratna Muni to complete the work.

The 1934 earthquake destroyed the temple badly. However, members of the management committee reconstructed the temple with local resources and Rs. 3,100 fovernemnt loan.

The renovation of this historic temple was carried out four years ago with the locals’ support.

According to Jay Bhai Shakya, who is involved with the Guthi that runs the temple, the Department of Archaeology (DoA) declined to provide money for renovation.

It is high time the concerned authority paid due attention to, at least, maintain the worth and elegance of this cultural artifact that draws more than 100 domestic and foreign tourists every day.

Published in The Kathmandu Post -- September 16

NHRC 'conscience' in doghouse

ANKIT ADHIKARI
KATHMANDU, SEP 13

A National Human Rights Commission (NHRC) official, who sought investigation into alleged irregularities in the organisation, has been transferred to its remote branch office in Khotang.

Prem Bahadur Thapa, legal officer at the NHRC central office, had demanded investigation into “a number of irregularities” in the organisation. NHRC Secretary Bishal Khanal said the action was taken after it was proved through internal investigation Thapa had sent an “unnamed email” containing claims of “unfounded” irregularities in the office. Khanal said he would not have been transferred had he made complaints openly.

The transfer decision has landed into controversy as two incumbent NHRC members have disapproved the decision stating Thapa had good intentions and that he should have been “awarded” instead. This has come at a time when the office is abuzz with allegations and counter-allegations of corruption and irregularities committed by some NHRC members and the secretary.

“All I did was I raise my voice against irregularities and sought an investigation,” Thapa said. “Since my transfer, I have not attended office. I would rather resign than take the transfer.”

NHRC Chairman Kedar Nath Upadhyaya said action was taken against Thapa as he couldn’t prove the allegations that he had made. Upadhyaya said Thapa sent an email to the NHRC office on July 17 charging Secretary Khanal and other officials with corruption in the process of buying materials needed for a child care centre under NHRC. “The unnamed letter that was delivered through e-mail was sent under the fake name Hari Sharma,” he said.

However, NHRC member KB Rokaya said he and another member Leela Pathak had sought investigation into the allegation and not into who sent the letter. “We demanded a probe into the allegations. The chairman then assigned the secretary to investigate into the unnamed letter. But, the secretary focused not on allegations but on finding out who sent the letter and when he found out that it was Thapa, he transferred him,” said Rokaya.

“We called a meeting of all five NHRC members and Thapa admitted that he had sent the letter,” said Upadhyaya. “When he was asked if he could prove the allegations he made, he said he couldn’t.” Rokaya and Pathak said they do not concur with the decision to transfer Thapa.

Thapa admits that he raised the issue of corruption, but said he was not behind the unnamed letter.

Published in The Kathmandu Post -- September 14