Mice tourism getting popular in Nepal

Published in Nepal Travel Trade Reporter in 2000

A good meeting is like a good cup of cappuccino- tasty, smooth, full-bodied, simple, unpretentious, fun which brings folks together at a table to discuss common interests and, hopefully, open their minds to new views, thoughts and ideas. A satisfying cup of cappuccino, however, is easier to make than a good meeting.
For one, fewer ingredients are required. For another, measurements are exact, unlike producing great meetings, where you have to employ a variety of elements and still can't be sure about success until the event is over. That's why, when one comes across a meeting that works, one should celebrate it- just like a victory over a strong opponent. And, in fact, it doesn't apply only to meeting but to all other three letters of MICE (Meeting, Incentive, Convention and Exhibition). Hosting a meeting or convention is an art, not only a business matter.
In the face of strong regional and worldwide competition, Nepal is belaboring to positioning its image as a popular destination for conference, meeting and incentive travel. However, Nepal has an image problem. It is perceived as a seasonal destination although it is no longer so that. The biggest challenge Nepal gets in the MICE market is from South East Asian countries which so far have all basic infrastructure for this particular kind of tourism.
The biggest problem Nepal faces right now is to bring five hundred people at a time for convention. Because of bottleneck air capacity, Nepal can hardly bring five hundred people at once from any destination whether it's Bangkok, Singapore or New Delhi. Whereas other competitors like Malaysia, Thailand, Singapore or Indonesia has no flight problem as such to garner the green pasture of MICE tourism. Lackluster performance and unreliability of Nepal's national carrier-RNAC that persists giving heavy blow to Nepal's tourism industry has become a major trouble maker in the recent years. Everybody thinks it's very inconvenient to depend on RNAC for such big convention. Having all kind of facilities existed in Nepal, bringing people en mass is still a headache for organizers and the host.
Just recently a lots of venues outside Kathmandu have been developed to capitalise the MICE market. Newly built The Fulbari Resort & Spa in Pokhara successfully hosted the PATA Adventure Travel & Ecotourism Conference & Mart in January 28-31, 2000. This apart, there is Shangri-La Village Resort and Hotel Bluebird, which provide all kind of facilities for MICE tourism.
Since MICE market has become very competitive, it's imperative to target particular kind of convention or seminar or meeting, which Nepal can handle without any hassle. Although some of South East Asian countries have the best facilities available in the region, Nepal can be a good destination for many reasons. In a bid to capitalise the MICE market, Nepal Incentive and Convention Association (NICA) came into existence three years ago. Initially supported fully by the private sector, Nepal Tourism Board has recently agreed to help NICA financially for its activities. NICA has already accomplished some successes in bringing Peking to Paris Vintage car rally and some other activities. But due to lack of fund and cohesion in the past, NICA has not achieved the desired success as it was expected. Under the new leadership of Yogendra Sakya, NICA has formed different committees to gear up its activities in promoting Nepal as a MICE destination as well as bidding for international conference and seminar.
The World Confederation of Teachers World Congress (WTC), which was held in Kuala Lumpur, Malaysia last year was quite specific in what it wanted from the destination which may be useful Nepal's MICE experts.
• Facilities: the conference facilities, main hall and break up rooms must be on one level; specific audio-visual equipments with multi-language translation system is a must as delegates are from four continents, speaking different languages.
• Hotel rating: four to five star but not necessarily a major brand nor anywhere intimidating as about 50 per cent of the participants are from third world countries.
• Dedicated MICE contact to coordinate all arrangements
• Price: competitive in destination for hotels, airfares, shopping and meals.


Hong Kong
• Major Convention & Exhibition venues
• Hong Kong Convention and Exhibition Centre
• Hong Kong Coliseum
• Hong Kong Cultural Centre
• Hong Kong International Trade and Exhibition Centre
• Queen Elizabeth Stadium

Room Count
• 105 hotels; 40,856 rooms

Key MICE contact
• Hong Kong Convention and Incentive Travel Bureau(HKCITB)

Cost indicators:
• Can of coke hotel minibar -US$ 4.50
• Metered taxi- flag down rate- US$ 1.80 additional 200m US$ 0.15
• Mineral water in supermarket- US$ 0.70


Indonesia
• Major Convention & Exhibition venues
• Balai Sidang Jakarta Convention Centre
• Jakarta Fairground Kemayoran
• Bali International Convention Centre


Room Count
• Jakarta: 104 hotels; 20,294 rooms
• Bali: 106 hotels; 16,811 rooms
• Bandung: 118 hotels; 10,547 rooms
• Surabaya: 51 hotels; 5316 rooms
• Yogyakarta: 29 hotels; 2,915 rooms

Key MICE contact
• Jakarta Convention Bureau (JCB)
• Indonesia Exhibition and Convention Organisers Association
• Society of Indonesian Professional Convention Organisers

Cost indicators:
• Can of coke hotel minibar -US$ 1.80
• Metered taxi- flag down rate- US$ 0.18 additional 200m US$ 0.06
• Mineral water in supermarket- US$ 0.18


Malaysia
Major Convention & Exhibition venues
• Putra World Trade Centre
• Malaysia International Exhibition and Showroom
• Sunway Pyramid Convention Centre
• JB Convention & Exhibition Centre

Room Count
• Kuala Lumpur: 12,261 rooms
• Penang: 12,126 rooms

Key MICE contact
• Ministry of Culture, Art and Tourism
• Malaysia Tourism Promotional Board

Cost indicators:
• Can of coke hotel minibar -US$ 1.60
• Metered taxi- flag down rate- US$ 0.55 additonal 200m US$ 0.02
• Mineral water in supermarket- US$ 0.60


Singapore
Major Convention & Exhibition venues
• Singapore International Convention & Exhibition Centre(SICEC)
• World Trade Centre
• Singapore Expo

Room Count
• 87 hotels; 26,867 rooms

Key MICE contact
• Singapore Tourism Board

Cost indicators:
• Can of coke hotel minibar -US$ 3.40
• Metered taxi- flag down rate- US$ 1.50 additonal 240m US$ 0.10
• Mineral water in supermarket- US$ 0.75


Thailand
Major Convention & Exhibition venues
• Queen Sirikit National Convention Centre
• Bangkok International Trade &Exhibition Centre
• Golden Jubilee Convention Hall Khon Kaem University

Room Count
• Chiang Mai: 290 hotels; 16,171 rooms
• Pattaya: 242 hotels; 23,484 rooms
• Phuket: 301 hotels; 19,133 rooms
• Khon Kaen: 44 hotels; 2,488 rooms

Key MICE contact
• Thailand Incentive & Convention Association
• Tourism Authority of Thailand
• Thailand Exhibition Association

Cost indicators:
• Can of coke hotel minibar -US$ 1.30
• Metered taxi- flag down rate- US$ 0.80 additonal kilometre ranges between US$ 0.10 and US$ 0.12
• Mineral water in supermarket- US$ 0.18

Nepal
Major Convention & Exhibition venues
• Birendra International Convention Centre

Room Count
• Kathmandu: 2489 rooms
• Pokhara: 428 rooms

Key MICE contact
• Nepal Incentive and Convention Association(NICA)
• Nepal Tourism Board
• House of Rajkarnicar

Cost indicators:
• Can of coke hotel minibar -US$ 0.70
• Metered taxi- flag down rate- US$ 0.10 additional 200m US$ 0.02
• Mineral water in supermarket- US$ 0.21

Eco-tourism: Future of Nepal's Tourism

Ecotourism in Nepal is based on three premises – (1) promoting people participation in planning and management of tourism resources; (2) increasing community development, nature conservation and tourism linkages; and (3) using tourism incomes to safeguard resources on which it is based. In brief, ecotourism has become an essential part of an integrated program designed to benefit as many people as possible without destroying the local resource base and the experience of visitors willing to pay the price for conservation.
Nepal has been practicing environmentally sound tourism for many years. As Nepal's tourism depends on ecology, people of Nepal are conscious about the conservation of ecosystem. The Country's Ninth Plan's, Policy and Implementation strategies include promotion of Eco-tourism. Programmes such as development of model tourist villages, development of new trekking areas comes under these strategies.
Nepal's Ninth Plan has following points for Environment Protection:
Local government bodies and private entrepreneurs will be mobilised to maintain environmental quality conducive to tourism. They will co-ordinate with concerned government agency to monitor tourism activities.
A multiple co-ordination mechanism involving the central government, local governments, social organisations and the private sector will be developed for the conservation of environment in sensitive areas.
Local government bodies will be activated to keep tourist areas beautiful and free from pollution. Local bodies and the private sector will be encouraged to set up rest houses in tourist areas on a fee charging basis.
An environment code of conduct will be formulated and the private sector will be required to adopt it.
Pollution control measures will be developed and specially monitored in eco-sensitive activities such as trekking and mountaineering.
The inner parts of the Kathmandu valley which are the sites of historical and religious importance will be designated as pedestrian only zones, restricting the entry of vehicles.
Whereas, the tenth plan is focussed to review tourism policies, assessments of net contribution to economy from tourism, review of institutional performance, Nepal's tourism policy, regulation and institutional arrangements. It will also focus to develop tourism infrastructure in remote areas which will ultimately help to develop domestic tourism in Nepal.
His Majesty's Government of Nepal, is always supportive not only on policy level but it provides grant assistance for the environment protection activities. Under Ministry of Culture, Tourism and Civil Aviation there is an Eco-tourism project in Rolwaling Region with the Austrian assistance. Eco-Himal, an Austrian NGO is implementing the project. With the Asian Development Bank's assistance second Tourism Development Project is going on. Under this project an Eco-tourism development activity in Manasalu region is in implementation. His majesty's government realizing increasing stress on the natural environment has introduced a legislation that requires tourism service providers
to compile Environmental Impact Assessment (EIA) report to be submitted mandatory. This is to keep an eye on the environmental degradation, if any, transpiring in these areas.
Private institutions regularly conduct training courses on Eco-tourism. Their policy is to protect and make environment clean. Apart from these the NGOs involved in tourism promotion have great commitment to conserve environment.
It is believed that through Eco tourism development employment generation and wealth distribution can be possible. Nepal will use its experiences in developing sustainable tourism, associated with mountain trekking, where Eco-tourism is an appropriate development strategy for poverty alleviation and conservation.
His Majesty’s Government of Nepal (HMG) recognises tourism as a priority sector, and it is a major contributor to Nepal's economy, generating about US$170 million annually and attracting just under half a million foreign visitors - 463,646 - in 2000 (MoCTCA 2001). Tourism provides direct and indirect employment for over 300,000 people, is Nepal’s major earner of foreign exchange dollars and represents 15% of total export earning. (Nepal Tourism Board 2001) According to the Ninth Plan of HMG: “Tourism will be developed as one of the key sectors enhancing employment and as a key sector for economic development. The expansion of tourism to villages will contribute more to the economic development.” (Ninth Plan of HMG pg 64) Clearly, the tourism sector is considered by HMG as a key to strengthening the national economy, improving living standards and reducing poverty. Tourism contributes 4 percent to GDP and 20 percent to foreign currency exchanging.
Tourism and Ecotourism Development in Nepal
Nepal has less than four decades of experience with tourism development. At the beginning, tourism activities were concentrated only inside the Kathmandu valley. As the years passed, the Annapurna, Everest and Langtang regions started becoming popular trekking destinations amongst organized group trekkers (OGTs) who were later followed by free and independent trekkers (FITs). The growth in numbers of FITs led to proliferation of teahouses and lodges along all major trekking routes in mountain areas.
This changed the nature and impacts of tourism on the country forever. Within a span of three decades, the number of tourists, and for that matter, trekkers visiting Nepal has increased by several- fold, from around 6,000 in 1962 to over 460,000 in 1998. Over the years, tourism has become the number one source of foreign exchange.
It is an important sector, particularly in mountain areas, for generating income and employment opportunities, but is not without its costs. It is with the increase of tourism that the pressures on the country’s rich bio-diversity started to intensify. The magnitude of deforestation and increased pollution in all major trekking destinations became a matter of grave concern. It was in this context, for the first time in 1986, that the Annapurna Conservation Area Project (ACAP) under the aegis of the King Mahendra Trust for Nature Conservation (KMTNC) was designed to address key concerns.
Over 80 percent of all visitors come for holiday / pleasure or trekking / mountaineering purposes. Further, over 50% of visitors cite natural attractions as a key consideration factor in choosing Nepal as a destination and a further 38% come for trekking. Mountaineering expeditions are also important to Nepal’s remote area economy. In 2000, 132 mountaineering expeditions came to Nepal representing revenue of US$9.74 million up from 115 teams in 1999.

Who are involved in Tourism in Nepal ?
Ministry of Culture Tourism and Civil Aviation (MoCTCA) is responsible for policy, planning, licensing, regulations and overall monitoring of the tourism industry in Nepal. Nepal Tourism Board (NTB) undertakes planning and product development, international and domestic promotions and tourism research and advisory functions for MoCTCA. Other key government agencies are the National Planning Commission (responsible for national level planning on a five yearly basis –currently the Ninth Plan) and the Department of National Parks and Wildlife Conservation (responsible for park management and park entry fees. The tourism industry in Nepal has formed itself into about 20 different industry associations which take an industry wide approach. Apart from these, there are many national and international NGOs, for instance, IUCN, KMTNC, KEEP, SNV, TMI, WWF Nepal Programme, Hotel Association Nepal, Trekking Agents Association of Nepal, Nepal Mountaineering Association, Nepal Association of Tour and Trekking Agents, Nepal Association of Rafting Agents which are highly skilled with long experience. The Sustainable Tourism Network (STN) is an innovative and progressive organisation in Nepal. It is an open and inclusive network which brings together many of the key stakeholders such as IUCN, WWF Nepal, ICIMOD, Aqua Birds Unlimited Camp, Eco Himal, Park People Programme etc., but not exclusive to, those mentioned above. It includes participants from all these various stakeholder groups in order to share lessons learned, increase co-operation and partnership, create awareness, contribute to understanding, and encourage best practices in the field of eco-tourism and community based eco-tourism (CBET). This network, based in NTB, works as a catalyst body in national level and has been successful at increasing cooperation and partnership within the tourism industry in Nepal.
After the restoration of democracy in the country in 1990, His Majesty’s Government has adopted a series of policy to promote tourism in the country. As a part of liberalization policy, the government has allowed the people to open and operate hotels in the different parts of the country. But even before the dawn of democracy the government allowed the private sector to operate the resorts and hotels in the national parks with specific guidance regarding environmental impact in the nature. During this time in 1962, the prestigious visit of Queen Elizabeth II and Prince Phillip to Nepal was announced. A visit to the Royal Chitwan National Park was also included so after hurried preparations, the new Meghauli airport was inaugurated and also heralded the introduction of the Dakota aircraft.
It was after the success of the visit of Queen Elizabeth II in 1962 at Chitwan that Copeman, a foreigner with long term vision came up with the bright idea of starting a permanent hotel / lodge in the jungle. Having earlier been very impressed with the concept of jungle resorts on his visits to Africa, he saw a similar opportunity here. Based on Tree Tops, Africa, he named his venture Tiger Tops and started preliminary operations there on a trial basis.
The success of this park prompted both the government and long term visionaries to declare it a National Park under the National Parks and Wildlife Conservation Act. In 1973, it was declared a National Park. Subsequently the Government also realized that the Park should be opened to tourists as exposure and finance was both needed for the park’s sustainability.
In 1988, under the present King’s direction, seven concessionaires from the private sector were granted license to open hotels within the park on the basis of services, carrying capacity, proximity, and other factors. The facility was granted considering the importance of the Private sector who had developed long term vision in terms of protection, preservation as well as economic benefit. It was firmly established that the participation and support of the Private sector and the community was equally essential for the Forest Protection measures taken up. In addition, it would be their responsibility to provide along with participation from the community, economic benefit through employment and other related sources, support in education, health and sanitation. On top of this, the service of the Nepal Army was equally imperative. So in a way these hotel owners were taking a big risk investing so much without actually knowing how successful the venture would turn out to be. Strict codes of jungle conduct were maintained along with conservancy measures, which led to them being acknowledged as Quality Tourism providers.
International guests endorsed the quality and the activities of these hotels, which made the management even more responsible and vigilant towards hazardous activities on their premises.
It has to be admitted that the Department of Forest & National parks in conjunction with the resorts operating within the jungle have understood that just termination of poaching and logging is not enough. The only way wildlife parks can be kept intact is through a system devised with set rules and practices to be followed by those in authority and related to it in any way. In a bid to achieve Sustainable Tourism, the park has taken up conservancy measures involving proper jungle conduct and managed to implement laws and practices slated for financial gain for the park. General awareness has gradually prompted the villagers to give up their dependence on the jungle and slowly shift to other occupations like working as local labourers, with livestock and in piggery for their livelihood, which in turn has upgraded their very lifestyle.
There is no tourism without conservation therefore it is essential that all products of Tourism thrive in a healthy environment and are supported by sustainable measures.
Quality plays a vital role in terms of price, discipline and number of visitors. The mandatory fee is to ensure quality of services and to provide skilled manpower dedicated to conservation. Our experience has proved that it is feasible and practical to combine tourism and conservation together for complementing and supplementing each other. Special emphasis should be given to classify areas of the national parks through research and on this basis, consistent with the preservation of the area, individual restrictions should be made as to differentiate the type of tourism activity it is liable to support. The wildlife authorities should be alert in evaluating the carrying capacity of the area.
So, while admitting that the concessionaires may earn through their respective hotels, it is also necessary to note that 50% of the taxes paid by the resorts is ploughed back for the welfare of the community. This act has significantly contributed in enhancing understanding among the Government, the lodge owners and the locals who have gradually come to acknowledge and appreciate the serious efforts made by the owners and have inculcated deep trust in them. The experience has become a textbook case in the history of conservation, and appreciated by conservationists the world over. India and South East Asia have been desperately trying to copy the system that has been adopted by the Ministry of Forests and Wildlife. Consultants from Nepal are being frequently invited to give talks on the subject in order to develop a similar successful project for Conservation.
While appreciating the sincere efforts of the Government, keeping the Royal Chitwan National Park in pristine condition, with or without tourists is a mammoth task by itself. Natural calamities and gradual deterioration of the environment due to the ravages of time have caused serious problems. It is high time everyone wakes up to the gravity of the situation and the concerned authorities come up with effective and stringent laws to end all activities leading to long term hazards.
Instead of indulging in frequent bickering and mud slinging among the concerned parties, it is imperative that all put their heads together and works for the betterment of these areas and the entire Bio-diversity.
Endorsements and appreciation from well-known celebrities like Prince Charles, Hillary Clinton, Robert Redford and Goldie Hawn to name a few, including scores of dignitaries and ministers from all over the world have certified the exclusiveness of this premier product. Wildlife and environment researchers have also admitted the serious efforts of both the Government authority and committed individuals behind the success of the park.
Since we are at the juncture where tourism and conservation are two parts of the same coin, it is up-to us to combine conservation and development to work harmoniously together for the economic benefit of the entire Kingdom of Nepal.
Nepal has long experiences in Eco-tourism. So it desires to develop this as a vehicle for supplementing other similar programmes in poverty alleviation of the country. With the technical assistance of Asian Development Bank a comprehensive project document for Eco-tourism project development is completed. This proposed ADB funded project will help to support the infrastructure development namely, for reconstruction of the airfields in various parts of Nepal which is an essential component to develop ecotourism. Similarly, this project will also help in capacity building of various ecotourism related software components, such as, development of trekking, trails, skill development trainings etc.The government of Nepal will be implementing this project to strengthen eco-tourism activities in Nepal. Tourism for Rural Poverty Alleviation Programme (TRPAP) is already in operation with the financial assistance of UNDP, DFID & SNV. The main objective of this pilot programme is to support for the review and formulation of tourism development policies and strategic planning. The programme will focus disadvantaged, approved and discriminated section of Nepal's rural women and men, lower casts and ethnic minorities. The programme will develop strong backward and forward linkages and will bring grass root participation in decision making process so that the benefits can reach the poor in rural communities. It is expected that his programme will demonstrate tourism models for sustainable tourism development in Nepal.
The policy outcome of this project guides to develop Eco-tourism policies in the future. Finally, Nepal is in the process of developing its Tourism Master Plan with technical support of World Tourism Organization (WTO). We hope a comprehensive plan will help to streamline the long pending issues related with ecotourism.

Success stories
Success story of Annapurna Conservation Area Project (ACAP) :
In 1986, the King Mahendra Trust for Natural Conservation (KMTNC) launched the Annapurna Conservation Area Project (ACAP), the first and largest conservation area in Nepal, covering 7629 Sp. Km. as an innovative concept in the protected area management system of the country. The programme has changed the traditional subsistence activities into a framework of sound resource management, supplemented by conservation, development of alternative energy programmes to minimize the negative impacts of tourism and to enhance the living standards of the local people.
ACAP draws about 62% of the country's total trekkers (107,960 in 1999). It follows the principles of maximum people's participation, sustainability and a catalyst (facilitator) role. ACAP is spread out in 5 districts of the Western Development Region of Nepal and covers 55 VDCs. It is divided into 7 unit conservation offices located in Jomsom, Manang, Lho Manthang, Bhujang, Lwang, Sikles and Ghandruk. The focus of Jomsom, Manang and Ghandruk, which are also popular areas for trekking, are on integrated tourism management and agro- pastoralism. The programme priorities for Bhujang, Sikles and Lwang are poverty alleviation and integrated agriculture and livestock development, agro forestry and community development. The focus in Lho Manthang, upper Mustang which came under the jurisdiction of ACAP in 1992 has been on managing controlled tourism on a sustainable basis and promoting.heritage conservation, which is the major tourist attraction along with alternative energy, resource conservation and community development programme. The Conservation, Education and
Extension Project (CEEP) is being implemented in the entire ACAP and forms the backbone of all the conservation efforts in the region. ACAP has completed and is implementing the recommendation of its management plan that emphasizes building the capacity of local institution to carry out ACAP's present activities. The legal framework for ACAP is provided by the conservation Area Management Regulations 1997; which is approved by HMG/N. The conservation Area Management Committee, which is formed under the above regulation in each village development council, is entrusted with the responsibility to manage, utilize and protect all the natural resources within its own respective VDC.
After successful ACAP it is now turn of Kanchanjungha, Dolpa, & Humla in Himalayan region and Palpa and Lumbini in Mountain and Terai region respectively.
Success stories of other similar projects Nepal takes pride of :
1. Sagarmatha cleaning Campaign: His Majesty's Government has been always positive not only on policy level matters but also provides grant assistants for the environment protection activities in Sagarmatha region.Various projects and NGOs such as Sagarmatha Pollution Control Committee (SPCC), Nepal Mountaineering Association (NMA) have been actively working on to preserve and rejuvenate both natural and cultural heritage of Sagarmatha (Mt. Everest).
2. Prior to the Upper Mustang Project, which is an extension of the ACAP programs, the main focus of ecotourism initiatives was to mitigate undesirable environmental and socio-cultural impacts of tourism. The approach, therefore, was rather reactive. However,
with the Mustang Project, Nepal got an opportunity to test many of the ideas and lessons learnt from other projects dealing with tourism and integrated development programs proactively. The Upper Mustang area was restricted to visitors until 1992. It falls in the rain shadow area of the Annapurna range and does not have significant forest cover. The majority of people either depend on dry cow dung or thorny bushes for fuel. Additionally, the area is considered as the last refuge of Tibetan traditions and culture, which has survived unchanged despite geo-political reconstruction. As measures to halt further degradation of this highly fragile environment and endangered culture, several measures were introduced. The number of visitors to the area was fixed at 1000 per year at a very high price tag, US $ 700 per visitor for a 10 days trek, and US$ 70 per day for additional days. His Majesty’s Government of Nepal also decided to plough 60 percent of the tourism revenue back for conservation and development activities of the area (but this fund to the local area, received from the tourism revenue, is much less than what was promised at the beginning). Hence, low volume but high value tourism became a key feature of ecotourism experience in Nepal.
3 The Ghale Kharka-Sikles Ecotourism Project is a step ahead compared to all other ecotourism projects in Nepal. The Asian Development Bank funded this 5 year project (199-1997) with the objective of creating a new destination to spread tourism benefits off the well-beaten trails. The project focused on developing a weeklong circular trekking route. It starts from Pokhara, the second most popular tourist destination as well as the gateway to ACAP, through virgin rhododendron forests and traditional villages such as Sikles, and ends again in Pokhara.
The circular route has been developed with adequate camping sites, 2 lodges, kerosene depots, a natural-cultural museum, information posts, well built trails, rubbish disposal facilities and directional/informative signs. All camping sites have been well equipped with a kitchen cum porter shelter, toilet, drinking water and rubbish disposal facilities. Similarly, micro-hydro schemes along with fuel-efficient devices to lessen pressure on forest resources have been promoted. Like in other areas of ACAP, several groups and committees have been formed, trained and empowered with responsibilities of managing natural and cultural resources as well as tour ism facilities available along the route. Unlike in other areas where all tourism related facilities are privately owned, all tourism facilities in the Ghale Kharka-Sikles Ecotourism area, from micro-hydro schemes to camping sites and rubbish bins, have been handed over to the communities concerned. They take the share of profits from managing these facilities, adding new elements to the design of ecotourism management in Nepal.
4. “Sirubari village tourism project” has won the prestigious PATA Gold Award in heritage and culture - heritage category at the 2001 PATA Gold Awards. Sirubari is a small village nestled on the southern slopes of a ridge in western Nepal. The village, which is inhabited entirely by the Gurungs, is small and compact with neat and clean trails connecting the mainly stone and slate built houses. A village tour in Sirubari allows visitors to experience a stay in a typical Nepali village.
However, the main attraction of Sirubari is that there are no hotels, lodges or restaurants in the village. All tourists coming there are assigned to a house, where they sleep and eat. Accommodation is simple but comfortable and clean. Sirubari is the best example of how a village can be promoted and developed without opening hotels and resorts.
Tourism development around the world including in Nepal is known to have disturbed local environments even causing significant destruction. This generates friction between the tourists and local people giving sufficient scope to sneak into the negative side of tourism. In many places, deforestation has become rampant to cope with the flow of tourists, as there is no alternative fuel for wood. But it is happening due to lack of awareness among the people. People of remotest place of Nepal know it well that there is no alternative of tourism for them. But there is a need to make people understand that there is no tourism without eco-tourism. Given the country's present economic conditions, it is necessary to continue to develop tourism in the future. It will not be practical to try to conserve the environment by restricting or closing tourist destinations and sites. A solution needs to be worked out to simultaneously promote tourism and conserve the environment.
The development of tourism in Nepal needs to go hand in hand with regional development and environmental conservation. Much acclaimed Royal Chitwan National Park recently has had same dilemma regarding the economic benefit it generated and environmental degradation it created. But this dilemma can be solved easily by bringing eco-friendly policy for the benefit of both eco-system and people. Now we have choice between mass safari tourism as in Africa and eco-friendly well preserved jungle tourism. But for the long term benefit, we have to make choice for eco-tourism allowing limited people to jungle. But people often make mistake by opening floodgate for all without thinking about next generation who will have to make their ends meet from the same profession. These kinds of tourism entrepreneurs should be discouraged to operate inside any national parks in the country. They don’t care about local environment because their sole intention is to earn quick buck. More importantly they are not motivated to save the environment and always decry the government’s policy regarding the environment. There is no alternative for eco-tourism for it is the future of tourism.

Bahas in Kathmandu Valley

Kathmandu Valley, a well known repository of medieval art and architecture also houses the largest conglomeration of medieval Buddhist monuments in the form of monasteries or Vihars- locally known as Baha in Newari dialect. In addition to religious sanctity, these Viharas or Bahas offer a living testimony of Buddhist Art flourished since the medieval times. Architecturally, a Baha, usually consists of a square central hall or courtyard enclosed by small rooms or cells, with the main shrine opposite the main entrance.
The deity enthroned inside the main shrine is called Kwapa-dyo, an image of the Buddha sitting in Vajrasana and showing the 'Bhumisparsa (earth touching) 'gesture. The courtyards contain at least one Chaitya. Other common features of a Baha is a 'Torana' (tympanum) over the main entrance and the main is entrance guarded by two stone mythical lions. From the inside, the main entrance is flanked by two Hindu deities Mahakal and Ganesh as the Guardians. The Baha or Bahis have a finial or a small tower on the roof above the main shrine. Although in the mediavel times, the Bahas were used to house communities of celibate monks, presently the Bahas are inhabited by the descendants of the monks who returned to common family life. They are known as Vajracharyas and Shakyas. There are said to be 356 Vihars (Large and small) of which only a few of the famous ones are listed below as representative guide to visit these marvelous Buddhist heritage.
Kathmandu
Kumari Baha or Kumari Chen :
Located just opposite the famous Gaddi Baithak in the eastern part of Kathmandu Durbar Square, the complex of Kumari Baha also house the goddess of Kumari - the Royal deity. The Baha or Vihar consists of a three storeyed structure built round an enclosed courtyard and the main entrance is guarded by two huge stone lions. The external facade and inside facade facing the courtyards are embellished with the exquisite wood carved windows and doors. The main shrine is directly opposite to the entrance and there is a stupa / Chaitya in the courtyard. Aside from serving as a Vihar, this is primarily the shrine of the living goddess 'Kumari' a Buddhist girl - chosen and worshipped as an incarnation of Hindu mother deity.
Kwa- Baha:
This is situated in the northern part & Kathmandu in Tha-hiti a few minutes walk from the famous Thamel locality. The shrine is a three storeyed building surmounted by a small cupola. An artistically decorated by wooden frames, the door of the main entrance is flanked by the images of Sariputra and Mandgalyana
• two principal attendants of Lord Buddha.
Inside the courtyard are an 'Ashokan Chaitya' a stupa structure of earlier period and a common small Chaitya on a pillar. The steps leading to the main shrine are flanked by two metal lions.
Musya Baha:
Located in Jyatha adjacent to Tha-hiti, this Baha is one of the few typical Baha structures left intact. The entire building is of two storeys. The main deity (Kwapa-dyo) is an image of Aksobhya facing north and the main door of the shrine is guarded by two stone lions. Wooden carved struts support the entire tiled roof structure.
Dhwaka Baha:
A few minutes walk down the road from Masya Baha is Dhwakabaha is a aspacious courtyard with the shrine of the main deity 'Aksobbya' located in the south-east corner facing north. Although the vihar has not been able to retain its original structure - due to the severe damage in the great earthquake of 1934, there are three stupas of which two stupas date back to Licchavi period testifying antiquity of the place. Historians have ascribed the origin of the Vihar to not later than 7th century A.D.
Chusya Baha:
Located in Jyatha Tole - a minutes walk down the road from Musya Baha, Chusya Baha, probably is the finest example of Baha architectures. Directly opposite the entrance is the shrine of Akshobhya the Kwapadyo, facing north. The entrance is flanked by two elephants. One of the most striking features of the Baha is the series of beautifully carved struts supporting the courtyard. As the struts are ascribed to the fourteenth century A.D., it is believed the origin of the monastery could be dated even earlier.
Itum Baha:
Situated a little west of Kilagal Tole, Itum Baha is one of the largest and oldest of Vihar complexes. It is a large, rectangular courtyard and surrounded on three sides by residential buildings. Although three other subsidiary vihars adjacent to the main courtyard comprise the vihar complex, the main shrine is located in second subsidiary courtyard. Over the entryway to this courtyard is an exquisitely carved wooden torana depicting an episode from Lord Gautam Buddha's life and is believed to belong sixteenth century A.D. or even earlier period. The main deity or the Kwapa dyo is an image of Aksobhya facing east- the main entrance. The Baha shrine is marked by a metal lions and stone lines flanked large temple bells. In the centre of the courtyard is an Chaitya (Stupa) and to the east of this a stylised stupa with large Buddha figures believed to be dated between eleventh or twelfth century.
Yatkha Baha:
A few walks from Itum Baha is another Baha in the Yatkha Tole. Although it does not bear any common features of a typical monastery anymore, this Baha is noted for a large stupa, in the centre of the large courtyard - surrounded by residential houses. The main shrine building is of recent renovation. However, the wooden 'Torana' is of unusual depiction of seven Buddhas and probably dates back to twelfth century A.D. The central stupa is a reminscent of the famous 'Swoyambhunath' Stupa.
Takse Baha:
The Baha is situated off Asan Tole - one of the busy bazaar areas of Kathmandu. The entrance to the shrine is marked by two stone lions each flanked by large temple bells. Over the doorway is a metal torana depicting Mahavairochana - the first of five celestial Buddhas. The main deity of the Vihar is an image 'Aksobhya' facing north. In the courtyard are an 'Asoka' chaitya and three other votive chaityas.
Te Baha:
A famous court yard or a locality in Kathmandu, is located in the eastern end of New road. Although the salient features of a typical Baha is virtually missing it is assumed the compound comprises two Bahas in medieval times. One of the main shrines 'Kwapa dyo' is situated among the buildings along the western side. The second 'Kwapadyo' is located in the center. The compound is more renowned because of other religious shrines and historic stupas existing here. Among others, within the complex are the house of a deity celled 'Sankata', the shrine of 'Bhadrakali' Chen (or the residence) two highly popular Shakta deities of the Kathmandu valley. In addition, the open area also houses several Licchavi - period stupas - chaityas. Historians attribute this area as of high historic importance and ascribe the origin to 5th century A.D.
Jana Baha:
Located in Kel Tole, this Baha is one of the most famous of all the Bahas of Kathmandu. Hundreds of devotees throng to this places since early morning to early afternoon. Also every evening, religious prayers are sung at the main entrance of the courtyard at the tunes of traditional devotional music. Culturally, this Baha is most well known as the home of White - Matshyendranath or Jana Baha dyo or Karunamaya - the compassionate one. Although, the Baha does not possess a typical Baha architecture (original structures destroyed in 1917 fire), the importance of the courtyard is enhanced by the shrine of Jan Baha dyo. The shrine is a two storeyed elaborately decorated temple. The whole facade of the temple is decorated with a great array of Buddhist figures and each of the three doorways has a repousse torana / tympanum.
Directly in front of the main door of the shrine is a small chaitya - known as Kanak Chaitya (presently a shape of white dome). In addition, the courtyard is filled with an array of stone images and thirty one votive stupas.
Sigha Baha:
Situated in the Naghal Tole - few minutes walk from Thamel is a Sigha Baha also known as Kathe Swoyambhu - a large courtyard with a huge stupa - reminiscent of the great Swayambhunath. The dome of the stupa rests on white-washed pedestal. Above the dome or Garbha is a four sided harmika with all-seeing eyes similar to those at Swayambhu. In the courtyard around the main stupa are a number of votive Chaityas. shrines including mother Harati and deities from Mahayan Pantheon. Offer important feature is a stone standing Padampani assigned to the ninth century A.D.
Syangu Baha:
The local Buddhist community of Kathmandu refer the famous Swoyambhunath shrines as Syangu dyo - and it is assumed there existed a Buddhist Baha in the olden times, However, the whole complex is dominated by the all famous "Swoyambhu Mahachaitya" - the huge white dome towered by harmika in each cardinal.
Tham Bahi:
Also known as Bhagwan Baha, Tham Bahi is one of the best preserved complex of its kind. Located in the northern part of old Kathmandu township the famous area of Thamel drives its name from Tham Bahi. The Bahi/monastery is only a stone's throw from the main bazaar of Thamel. The main shrine is located through an entryway which opens to the courtyard proper. The main shrine is directly opposite the entrance and is of three storeys with a large cuppola. The shrine is flanked by two mythical creatures Sardulas and lions. The main deity of the shrine is an image of Simha Sartha Bahu a legendary hero/ trader of ancient Kathmandu. The complex is typical with a two storied building with open halls on ground floor and lattice covered, overhanging balconies above.
Top
________________________________________
Patan / Lalitpur

Of all the Viharas in Kathmandu Valley the or Bahas of Patan also known as Lalitpur is more renowned for the artistic workmanship in tera cotta metal and wood works. Numerically too, the town of Patan has more Bahas than other cities of Kathmandu and Bhaktapur. For centuries, Patan has remained prodominantly Buddhist.
Kwa Baha:
Kwa Baha also well known by its sanskrit name Hiranyavarna Mahavihar, is the foremost Baha (monastery) of Patan. Situated just down the street from the crossroads known as Kwalakhu Tole, this Baha is probably known as one of the most active Bahas. The complex is known as the most lavishly decorated of the Bahas primarily because the community members are wealthy traders who have constantly embellished the complex. The street entrance has two large stone lions as guardians and a stone facade with a stone tympanum depicting celestial Buddhas.
Passing Through this entrance and a small entry way leads to the main shrine complex. Nick named as 'the Golden temple' inside the complex are numerous gilded images and the facade of the imposing Kwapadyo shrine (the main deity). The temple in the centre of the courtyard is another attraction which is made of gild copper repousse work. The main shrine is a four storied structure with three gilded roofs. The entrance is flanked by two large cast iron mythical lions each standing on an elephant and surmounted by an image of Lokeswore. The doorway to the shrine is an excellent temple of metal workmanship - all finished in gilt repousse work and above it is one of the finest tympanum (torana) anywhere all made of silver. The Kawapadyo (main deity) of the Baha is a large silver image of Aksobhya facing east.
As said earlier, the other striking feature, of this complex is the shimmering temple in the center of the courtyard which enshrines a Chaitya from Licchavi era. The shrine is an excellent piece of extraordinary metal work and almost entirely covered with gold and metal. It has a single gilt copper roof above which rises a pinnacle with four snakes whose curved tail raise to hold a multi-staged umbrella over the main bell shaped final, Historically, this Baha dates back to not later than eleventh century A.D. or even earlier.
Uku Baha:
Uku Baha is one of the best preserved and oldest of all Bahas of Patan. Located a minutes walk south medieval heritage. Also known by its from the Sundhara (the golden spout), this Baha displays a unique collection of sanskrit name 'Rudravarna Mahavihara, this Vihar is said to have the largest number of branches in the valley. Passing through a gateway in the street one enters the first compound and an entryway from this is led into Uku Baha
itself.
The main shrine is of three two roof structure. Steps leading to the shrine are flanked by large stone mythical lions each standing on a crouching elephant an surmounted by an image of Lokeswore. The doorway is marked by a finely worked repousse of arch of leaf and floral motifs. The Kwapa dyo is a large metal image of Aksobhya. Opposite the shrine in the courtyard runs a row of traditional pieces. The first item is a Lichhavi Style Chaitya followed by 'Dharmadhatu Mandala' surmounted by a Vajra, a recess for the sacred fire, a metal lamp on a stand and an image of Manjushree.
Mahabuddha Baha:
The famous temple of Mahabuddha is the best known shrines of Patan. Situated in the south of Uku Baha and inside a small cramped courtyard, Mahabudha Buddha complex consists of a large terracotta 'Sikhara' style temple in the centre of the courtyard which houses the shrine of Kwapa dyo with a shrine to the mother deity to the side. Completely made of terracotta in this temple every brick has an image of Buddha. So the complex is also called the temple of 'thousand Buddhas'. Although, this unique temple is said to have been influenced by the architectural from of Bodh Gaya, a close look would reveal the originality of a Nepalese structure. Although the present structure is newly built after the great earthquake of 1934 exactly as of original one, the foundation of the structure was laid during sixteenth century A.D.
Chaku Baha:
Also known as Tanga Baha, this complex is located in the Tanga Tole on the east side of the road leading south from the Patan Durbar Square. The complex does not offer a typical Baha complex as most of the buildings and structures are of a recent origin except the free standing temple of main deity or the Kwapa dyo. The Kwapa dyo is the red image of Padampani Lokeswore. This deity is popularity known as Chakuba dyo or Minnath. The temple structure is two storeyed of which upper roof is gilded copper and the lower one is tiled roof. In addition the courtyard has several other pieces of antiquity and archaeological importance. It include a bathing platform, several votive chaityas, stone mandalas, interesting stone mythological lions, a large prayer wheel and a rest houses all dating not later than 17th century A.D.
Ta Baha:
This huge courtyard is located just opposite the Chaku Baha across the street. The complex is well known amongst the Buddhist community primarily because the Baha, in addition to a well established odd monastery (vihar) shrine, also houses the temple of 'Bungadyo' Red Machhendranath. And these two shrines are totally independent in functioning.
Along the southern wall of the complex is the house of 'Kwapadyo' the shrine of the Baha. It is a single standing - probably a part of larger complex in the earlier times. Doorway of the shrine is surmounted by a torana - itself surmounted by a triple parasol The deify 'Kwapadyo' is an image of Aksobhaya facing north.
Chovar or Cho Baha:
A Very popular Buddhist shrine Chobaha is located in the center of the Chobhar Village above the gorge across the Bagmati river. The complex is an entirely closed courtyard at the top of the hill and the shrine of Kwapadyo is a three storeyed, multiple roofed temple, Of the three roofs upper most is gilded copper the rest are tiled roofs. The most striking feature of the temple is the great array of pots, pans and household utensils nailed to almost all the open space on the surface above the ground floor. It is believed such offerings are done in the temple so as to benefit the deceased relatives in their after next birth. The Kwapadyo enshrine in the temple is an image of Adinath - Lokeswore and is the main attraction of the complex.
Ha Baha:
Also known as Hakha Baha or Hatko Baha, is one of the few Bahas of Kathmandu which has retained the original Baha architectural norms and preserved the mediavel beauty. The street entrance is a stone arch torana depicted with fine celestial Buddhas and the door is marked two stone lions. The shrine of the Kwapa dyo opposite the entrance is an imposing three storey temple. The doorway to the shrine is elaborately carved and finished in repousse metal. The image of the Kawapadyo is an image of Aksobhya facing north. In the courtyard, there is on array of several mandalas and Chaitya - some even dating back 7th century AD from Licchavi period.
Top
________________________________________
Bhaktapur
Laskadyo Baha:
The complex is best known as the Bhaktapur Shrine of Matshyendranath. Situated in Itachhen Tole, this temple is a two storeyed structure - one tiled roof surmounted by two smaller roofs farming a sort of cupola. The lower of the small roof is tiled, the upper one is of gilded copper and surmounted by a golden gajur (pinnacle) make in the form of a Chaitya.
The Kwapadyo (the main deity) of the shrine is a metal image of Padampani Lokeswore. Locally also known Annapurna - Lokeswore is fully covered with a metal cloak embellished with floral ornaments. The locals worship this shrine as the local deity of Matshendranath Karunamaya or Loknath. In front of the temple are a cluster of seven Chaityas and dharamdhata mandala. The shrine is dated to belong around seventeenth century A.D.
Inacho Baha:
Situated in Inacho Tole, the Baha complex possess one of the few well preserved Baha shrines left in Bhaktapur. The doorway of the shrine is marked by two stone lions. The Kwapadyo in the shrine is Aksobhya facing west. The first storey has the customary five fold, carved window flanked by two smaller windows carved struts depicting the five Buddhas supporting the roof. In the center of the courtyard are three chaityas, the central one of which has a ring of oil lamps around it. Historians ascribe this shrine complex to the late Malla period.
Tadhi Chen Baha:
Located just off the area of the Bhaktapur Durbar Square, it is possibly the only example of Baha architectural structure left intact. It is one continuous building in a small courtyard. Opposite the main entrance is the shrine of the Kwapa dyo - Padampani Lokeswore. The entrance is flanked by two stone lions. The shrine of Dipankara is located in the north west corner of the complex. The origin of the Baha is dated to early fifteenth century A.D.
When to visit the Bahas Although a Baha is always open to outside visitors except the Kwapa dyo Shrine, it is more rewarding to visit during certain occasions when the Bahas observes annual ritual/festival or during the initiation of Buddhist community (Bare Chuyegu) i.e. Bajracharyas and Shakyas. The recommended time to visit these Bahas is 'Gunla'- a month from a Newari Calendar which normally occurs in mid July to mid-August. During the month these festivals mentioned above take place.
• Panchdaan - The alms giving of five offerings. The day differs in each of three cities of the valley.
• Bahidyo - boyegu - The display of gods and goddess of the shrine which lasts for the days.
• Mataya - a festival of light - This is a typical of Patan Buddhists which is not observed elsewhere. On this day, the Buddhists of Patan visit all the Bahas and Buddhist shrines carrying lighted candles, torches or tapers.

Mithila to Morang-An artistic journey

By Sarad Pradhan
Only few people know how rich is the culture of Janakpur and Morang as Nepal is always treated as a Himalayan kingdom by foreigners. The image of Nepal as a beautiful Himalayan kingdom cannot be ignored but in the meantime it is important as well to look into the diverse culture of this kingdom. During religious occasions like the Vivaha Panchami and the Ram Navami, there is no dearth of pilgrimage tourists making a bee-line to Janaki temple at Janakpur. But apart this, another facet of Janakpur is the highly refined and traditionally honed artistic skills of the Maithil women . And, this kind of special ethnic painting legacy is also unique in the sense that it is unlike anything seen in the high hills or mountain regions of Nepal. If you wish to know more about it, visit during festival time. Even the innocuous-looking thatched Terai huts are enlivened with numerous varieties of mud-wall, trace and even floor painting in multiple hues.

As Nepalese people living in Terai are very close to wildlife such as peacocks and elephants, their pictures come alive on their walls, as they are believed to be symbols of prosperity and good fortune. Besides, multi-hued images of deities like Shiva, Ganesh, Rama and Vishnu, often seated on their mythical mounts, bring the traditional painting skills of the Maithil womenfolk alive. On Maithil womenfolk alive. On occasions like weddings, these women depict the brides and bridegrooms in all their local finery often drawn on the sides of the decorated palanquins that form part of the marriage processions. Colourful sketches of parrots, turtles or fish–symbolising happy martial unions and fertility–are also usual .

Another form of artistic expression amongst Maithil women is in the shape of what is known as the Alpana or Aripan. These multi-coloured flowery designs, also known as Mandalas in popular parlance, are drawn either on the courtyards or thresholds of their houses. It holds a special religious significance. Their objectives are believed to be to welcome gods and goddesses who visit the localities on particular religious or holy occasions. The Alpanas may also include images of parrots, cuckoos and other birds and animals, apart from sketches of auspicious trees, flowers and fruits. As these Alpana are for good luck and prosperity, they believe that it should not be erased before the given time. If they fade away or are washed-out by the rain-shower, the exercise are repeated on the advent an other festive season. The same, however, does not necessarily apply to their interior design painting meant to decorate their sanctum sanctorum. Apart from the usual icons and figurines mentioned above, murals depicting various events and episodes drawn from popular epics like the Mahabharata and the Ramayana are also evident in quite a few houses, and they are also meant to last longer.

In districts of Morang, Sunsari and Jhapa of eastern Nepal, similar wall murals can be seen both within and outside many Tharu houses. While some believe them to be imitations of the Maithili cultural heritage, others are of opinion that they are the reminiscent either of the rich Rajasthani styles or the famed Kangra valley paintings. As far their concept of the Alpana goes, however, it is possible that it was originally inspired from Bengal across the Nepal-India borders where, on the one hand, there also are fairly large settlements of Tharus and, on the other, the flair for exceptional Alpana art amongst Bengali women is almost universally recognised. Tattooing is also treated as a fairly common ‘folk art’ both in Mithila and the Tharu regions in the Terai. Tattooing of forearms and even calves and feet appears to be a favourite among Tharu women. Such body area bearing blue and black needle pricking may depict either their own names, the names or images of their deities, or floral designs like the lotus and the rose, besides even various animals and birds. The lotus, particularly, is relatively pervasive, as it is believed to symbolise the female creativity, sex and energy. It is also not uncommon for such tattooing to be arranged on the holy occasion known as kohber(arranged within the four walls of the bride and groom when they are together) as a part and parcel of their honeymoon celebrations.

Lydia Aran, in her book The Art of Nepal, has aptly explained what Mithila painting means for the Maithil women. Says she, “ For several thousand years now the women of Mithila have cultivated the ceremonial art of drawing and painting on the mud walls of their house, the floors of their courtyards and, later, on paper as a form of worship and instrument for ritual, and a means of communication between gods and men. Tharu women, unlike Maithil women, appear to be greater extroverts. They are believed to hold a certain command over their household chores. Tharu women often design the columns of their verandahs as special specimens of individual artistic expressions, each one often different from the other, and, therefore, understandably unique. Erotic symbolism, especially on occasions like village-weddings, is not an exception either.

The local myths and legends of yore find familiar representation in both the Maithil and Tharu painting. Like in Mithila area, Tharu women are also prone to wash away one set of traditional paintings and replace them with another as a new festive occasion approaches. A tour of the Maithil and Tharu areas may give a unique and memorable experience to those who wish to see the real indigenous art of Nepali women living in Terai as they are as rich as mandala paintings of high Himalaya of Nepal.

Buddhist Civilzation in Pakistan: A cursory View

Published in The Kathmandu Post in April, 2007

By Sarad Pradhan

Buddhism remained elusive for centuries in India and partly in Nepal where Lord Buddha was born, attained enlightenment and preached his sermons. The Buddhist civilization that stretched from Nepal to Pakistan had gone into oblivion after 10th century in Indian sub-continent until British scholars and archeologists excavated it later in eighteen century. In 18th century, the British scholars at the Asiatic Society in Calcutta still thought the Buddha had been Egyptian or Ethiopian, or perhaps was another name for the Norse God Woden. When in 1820, a British Army captain called E. Fell discovered the great Buddhist stupa of Sanchi in the jungle of central India, he wasn't at first sure which religion it belonged to because he didn't see Buddhists in India then. In Nepal, five lines inscription at Ashokan Pillar at Lumbini discovered by General Khadga Sumsher and Dr. A. Fuhrer in 1896 is the earliest evidence in the modern history that Lord Buddha was born there which was later supplemented by Indian archeologist P.C Mukherjee in his report published in 1901. Though Lord Buddha never traveled beyond Nepal and North India in his life time, after his Mahaparinirvana, Buddhist civilization began to flourish in present day Pakistan, Afghanistan, Burma, Thailand, Sri Lanka, Cambodia, Japan, Korea, Vietnam and China.

Pakistan, though it has identity of Islamic nation, has one of the largest depositories of Buddhist archeological sites in the world. However, the discovery of Buddhist sites known as Gandhara Civilization was made only in the beginning of 20th century. The Gandhara civilization, which flourished in the Northwest region of Pakistan from sixth censure BC to fifth century AD, left an everlasting imprint on the cultural milieu of Pakistan. This is the area from where Buddhism traveled into China, Korea and finally to Japan.

Buddhism was introduced to Gandhara by Ashoka(256BC), the Mauryan Emperor who, incidentally, also erected a pillar at Lumbini indicating it as the birthplace of Lord Buddha. Pilgrims and historians have defined Gandhara,(the land of fragrance and beauty), as “the area to the west of Indus and north of Kabul rivers which included the valleys of Peshawar, Swat, Dir and Bajaur, extending westwards to Hadda and Bamiyan in Afghanistan and Taxila Valley in Punjab in the east.”

During this period of ancient civilization, hundred of stupas and monasteries were erected in Gandhara at valleys like Peshawar, Mardan, Dir, Bajour, Buner, Mohammed Agency, Taxila and eastern Afghanistan. The sculptures and other antiquities that found at these places are masterpieces of the Gandhara art. They depict religious and secular scenes with Greek, Roman, Persian and indigenous influences. Gandhara became sacred place, and pilgrims and monks from China, Central Asia, India and Korea came to see these holy places, and contributed towards local culture. Gandhara saw the rise and fall of the different Buddhist schools of thoughts like Hinayana, Mahayana, Vijarayana, and Tintrayana Buddhism and the reappearance of Hinduism. Out of seven World Heritage List Sites in Pakistan, two belong to Buddhism; Taxila and Takht-e-Bahi.

The sites and antiquities of Takht-e-Bahi, Sahri Bahlol, Jamal Garhi, Rani Gat, Aziz Dheri, Butkara, Saidu Stupa, Andan Dheri, Chat Pat, Dam Kot, Khanpur, and the monasteries in the Taxila Valley provide richest collection of the Gandharan Art to the Peshawar, Taxila, Swat, Dir and Peshawar University museums through the excavations by British, Italians and Pakistani scholars.

One of the major Buddhist sites also known as Gandhara Civilization in Pakistan is Taxila which is located about 35 kilometre north west of Islamabad. The major sites around Taxila are Bhirmound, the Achaemenian site, Sirkup, the Greek Period site, Sirsukh, Kushan period site and Buddhist monasteries and stupas of Dharma Rajika, Julian and Mohhra Muradu. Peshawar was the second capital of Gandhara under the Kushanas from 1^st-5^th century AD. Here, once stood the famous stupa of Kanishka at Shah Ji Ki Dheri, near Gunj Gate known as Mehbooba Dheri, or the mound of the beloved. The relic casket of Kanishka was recovered from here, now in the Pashawar Museum. The Chinese pilgrims, who visited Gandhara during 5^th-7^th century, AD spoke of the glory and richness of the Buddhist stupas and monasteries, specially the Kanishka stupa and the famous Alms Bowl of Buddha. Gor Khuttree, Mahabat Khan Mosque, Bala Hisar, Qissa Khwani Bazar and Peshawar Museum are some important features of Peshawar.

Pushkalavati or Bala Hisar was the first capital of Gandhara from 6^th to 1^st Century BC and is located 30km to the northeast of Peshawar. The remains of two cities of Pushkalavati have been exposed at Bala Hisar and Sheikhan Dheri opposite to each other and located on the banks of river Jinde, a branch of the river Swat.

Takht-i-Bhai town is located 20 km from Ghani Dheri, 54 km northeast of Peshawar and the Buddhist monastery about 3 km from the town. The unique stupa and monastic site of Takht-i-Bahi is now the only site in Frontier Province on the World Heritage List, with antiquity exhibited in the Peshawar Museum. Dir occupied an important position as a centre of Gandhara Art. The antiquity of Dir Museum mainly comes from Andan Dheri, Chat Pat and Dam Kot

Saidu Museum was established in 1959 by the Wali-i-Swat through his private collection and excavated material of the Italian Archaeologists was added to it in 1961. The museum was taken over by the Federal archaeology, inaugurated in 1963 and expanded in 1967. The display was redesigned in the early 90’s by the Japanese and is one of the finest examples in the country. Besides Buddhist art, the museum also houses ethnological collection and some proto-historic remains. Around Saidu one can visit the archeological sites of Butkara I, II and III and Saidu stupa.

Swat Valley is located in north of Pakistan, about 258km from Islamabad. Swat was filled with 1400 imposing Buddhist Stupas and monasteries used by Buddhist for worship and adoration. Padmasambhava, the guru who introduced Tantri Buddhism in Tibet was said to have born here.

Located on the right bank of Swat River, 6km west of Barikot Village along the metal road leading towards Nimogram. It is a Buddhist site consisting a colossal stupa with viharas and votives stupas.

Singhadar Stupa is located 3 km to the north east of Barikot village on the Mingora_Mardan road. It is an eye catching massive Buddhist monument on the main road. Andhan Dheri is a Buddhist monastic complex, stands in the heart of Adin Zai plain, about 8 km north of Chakdara. Butkara-I is located at the eastern end of Mingora. It is a very large and wide stupa and monastery complex. This complex of Stupa and monastery is located about 1 kilometre south of SwatMuseum. Numerous beautiful stone sculpture representing the Gandhara Art and Buddhist cult were recovered from this monastery.

Albert Einstein had called Buddhism the religion of the future since it was compatible with modern science. All Nepalese should take pride to have Lord Buddha born in Nepal; the one who propounded peace, compassion and non-violence. It is a proud moment for every Nepali to have witnessed the Buddhist monuments in an Islamic country like Pakistan which celebrates Gandhara Week every year inviting journalists and tour operators from Buddhist countries. And, it's high time for Nepal to organize such event to promote its Buddhist tourism.

Chinese outbound tourism: Opportunity for Nepal

Published in The Kathmandu Post in February 2007

Closed to outside world until early fifties, China’s outbound tourism has now become envy for many countries which are now belabouring to make their economy thrive from tourism revenue. Since the initiation of the policies of reform and opening to the outside world in 1978, China's tourism has entered a stage of rapid development. With the improvement of Chinese people's living standards, Chinese citizens have an increasingly strong interest in traveling abroad. The number of outbound travelers from the Chinese mainland reached 34.52 million in 2006, up 11.27 percent over the previous year

China’s outbound tourism started 1980 after the economic reform taking shape in China. Earlier, China’s outbound tourism was limited to only Hong Kong and Macau on the basis that all expenses to be paid by relatives and friends who invited them to visit; and this period that spanned between 1983 to 1993 was coined as Experimental Period. Between 1997 and 2000 was named as Readjustment Period because interim procedure was made for self paid trip to only certain countries with limited foreign currency. But China opened its door for its people to travel outside in 2001 making procedure easy for outbound travel to the countries it signed Approved Destination Status(ADS). This period is now termed as Rapid Growth Period. Nepal has become one of earliest beneficiaries of ADS as China signed ADS with Nepalin 2001. So far China signed ADS with around 100.countries.

In 2000, outbound departure from China to other countries was just 10,472,600. But within five years, the number of people departing from China to travel abroad soared to 31,000,000. And, in 2004 top five destination to have received maximum number of Chinese tourists were Hong Kong, Macau, Japan, Russia and Vietnam. The main reasons to increase outbound tourists from China are: liberalization of foreign currency, change in holiday pattern and consumption concept. In the initial period, only US$ 1000 was allowed to take while traveling abroad but it later increased to US$ 5000. Now the limit is being extended to US$ 20,000. Now Chinese enjoy 5 working days a week and 8-days public holidays. Their consumption concept has been slowly changing from saving to spending; from saving for others to enjoying themselves; and from buying goods to buying expensive things. Three week long holidays have also positively affected the traveling pattern of Chinese people. In early February, they celebrate Spring Festival heralding the Chinese Lunar New Year. Spring Holiday( the Labor Holiday) starts from May 1 to 7. National Day holidays are from October 1 to 7.

The spending of Chinese people is guided by Chinese Philosophy: Being poor at home and rich en-route. They have long-standing tradition of gift giving on different occasion. Unlike Europeans, they are collective spenders. Per day spending of a Chinese visitor is now US $175. According to a survey, the spending of Chinese abroad on shopping is amounted to US$ 1000 per person.

Like travelers of many countries, Chinese visitors also like to visit famous sites, monuments and other attractions. But they are attracted to places related with famous personalities or film stars. Like Europeans, they prefer to travel more than one country in one trip because their limited holidays.

Unlike Europeans, they prefer to stay in downtown hotels with modern facilities. But hotels should be star-studded with telephone, internet, and of course full of hot water and Chinese tea.

Nepal is among one of few countries which signed ADS with China as early as in 2001. But Nepalese tourism entrepreneurs are yet to reap the benefit of Chinese outbound tourism boom. Apart from historic ties with China, Nepal’s advantages of religion, culture, Casinos and soft adventure could surely attract the potential travelers from China. Buddhist pilgrim centre like Lumbini, jungle safari and world heritage sites could be popular choices for Chinese tourists. It is important for Nepalese tourism industry to devise a strategic marketing plan to penetrate Chinese market. Till recently the bottleneck problem of airseat from China to Nepal has now been eased to some extend with the operation of China Southern Airlines. What is big hindrance that we still have is exorbitant fares from China to Nepal. Other neighboring destinations like Hong Kong, Thailand, Vietnam float from time to time special package for Chinese visitors. Offer like Visit Hong Kong at 1,000 yuan(US $ 125) from Beijing for four days and three nights, including round trip plane tickets and three or four-star hotel accommodation for three nights seems to be more attractive for mainland Chinese than paying more US$ 500 only for airfare to Kathmandu. Visa is free for Chinese visitors, and yuan can be exchanged easily. Is this enough to attract them in Nepal? Let me recall what the Chinese Tourism Minister who visited Nepal after signing of ADS with Nepal in 2001 said about the prospect of Chinese tourists in Nepal. He said the most important thing that Nepal should give priority is its tourism infrastructure. It is true in many senses. In China, rest rooms and toilets in heritage and tourist areas are as good as that we have in our five star hotels. Roads are so wide that you’ll hardly have any traffic jam. Even the smaller airport like the one in Haiku is cleaner and bigger than Tribhuvan International Airport. Airport’s toilet in China is so clean that our face burns with shame when we compare it with Tribhuvan InternationalAirport’s toilet, let alone the domestic airports outside Kathmandu.

As saying goes every cloud has a sliver lining, Nepal can expect more Chinese tourists to visit Nepal from China. From March 29 to June 30, 2007 Air China will operate four flight a week to Kathmandu from Chendu. Similarly from July 1 to October 29, 2007, it will operate daily flight to this sector. China Southern Airlines may increase its flight frequency once situation stabilize in the country. Cathay and Dragon Air of Hong Kong are now in wait and see situation, looking for conducive atmosphere to operate Nepal sector.

Dharmaraj Thapa: Singing for a cause

Published in The Kathmandu Post in 1996

For nearly five decades, the son of a farmer has defined the voice of Nepal with his magical poetic outpour, a style that blends with traditional folk song and contemporary thoughtso effortlessly that it has sometimes worked as a miracle.
Born in Batulechaur, Pokhara valley seventy two years ago, Dharmaraj Thapa seems to be only poet who has traveled extensively to promote Nepali folk songs and poetry in every nook and corner of Nepal. His chief contribution lay in the revival of many folk rhythms which he collected by undertaking long journeys to different corners of the country and India where there are settlement of the Nepali speaking people.
Brought up among Gaine who are like the troubadours, jongleurs or bards of medieval Europe, he was inspired by their capacity to deliver songs spontaneously.” As I was born and brought in such a place which has begotten poets like Lekhnath Poudyal and other philosophers, it was obvious for me to be inspired by them,” Dharmaraj Thapa says with pride.
As a poet, his first debut was in Udhyog with a poem called Kuwa(Pond). It was followed by the presentation of poetry and songs in the Radio Nepal in 1948.
He says he is proud of himself as he has a rare combination of a sweet voice for singing and talent in writing poems.
Folk songs cover a wide gamut of subjects from narration of stories to the outpour of deep feelings of pathos, love, anguish or longing. It is ,in fact, a spontaneous outpour of feeling. “ Unlike classical music, folk music is not based on mathematics, thought it has rhythm and melody,” he says.
Seeing the poor state of Nepali folk music and songs, he says the people seldom take the incentives to collect and preserve folk culture of Nepal. “ During my prime youth, I traveled fare and wide and collected folk songs, got them published and even opened Nepal Lok Geet Sangralaya for promotion of folk songs. For this, I even staged a play in verse Bhoolay ka Chainna(Not Forgotten) in Darjeeling,” he recalls.
Even at his early days in Pokhara as a small boy, he used to read Bhanu Bhkta’s Ramayana, poems of Motiram Bhatta and Lal Bahadur’s Manalahari and Premlahari(collection of poems published from Darjeeling). “These books greatly influenced me in my later life and inspired me to write poems and songs.”
1952 is the year that he never forgets in his life. He was with Gorkhapatra Sanstha as a Mukiya(equivalent to assistant clerk) and was a member of low paid stadd association. Because of his involvement in the association which demanded a hike in their salary, he was sacked by the Sansthan and put him behind the bar for 30 days. He was released only after late King Tribuvan intervented into the matter. The bitter memory of jail did not deter him from writing. Instead, late King Mahendra conferred upon him the title of Janakavi Keshri(People’ Poet) and Birthday Award. He was then sent to China in a cultural team along with Bala Krishna Sama, Bal Chandra Sharma and Chitadhar Hridaya. “ The six songs that I sang in China are still playing on the Beijing Radio,” he says.
In 1959, he was elected president of Nepali Progressive Writers’ Association and following year he was nominated by late King Mahendra as the Manager of folk song department in Radio Nepal. He wrote Mangali Kusum in 1968 and received Manad Puruskar the same year. In the same year, he also received Indra Rajya Laxmi Award., followed by nomination in the Royal Nepal Academy as Associate Member the following year.
Recalling his past experience, he said that he was received very well in Assam and Megalaya. They organized reception and functions to honour him which he vividely remembers till today. Dr. Bhupendra Hajarika, an Assam writer and music director who later on received Dada Palkhe Award, India’s most prestigious award in the field of cinema, also spoke highly of him.
“In Darjeeling, I was welcomed by Parasmani Pradhan, Ram Krishna Sharma, Deo Prakash Rai(the then MLA, West Bengal), Deo Kumari Sinha and others. I was really moved by their reception,” he recounts. “In Kurseong, the Member of Parliament(Upper House) Maya Devi Chettri, Jagat Naryan Pradhan and Shiva Kumar Raid( then Deputy Labour Minister, West Bengal) hosted a big reception and honoured me by giving an opportunity to inaugurate a school there,” he says.
“ But, alas! Nobody cares about us here in Nepal. People here should learn how to honour litterateurs from Darjeeling and Assam,” he laments.
In Darjeeling, a Bengali gentleman called Pritam published Koseli(Present), his collection of songs in 1953. With the request o Late Ram Krishna Sharma, a great critic who later become the justice of West Bengal High Court, he wrote the preface to his poetry collection Balidan(Sacrific) and so did for Late Shiva Kumar Rai’s poetry book, Dafaychari.
Among his 26 books, Ban Charao(The Forest Bird) appeared in 1946 followed by Ratna Juneli(The Moonlit Gem), Pahari Sangeet(The music of the hills) the same year, and Kali ko Lahar(Waves of Kali river) in 1951. The account og hid journey, Mero NepalBhraman(My Journey in Nepal) published in 1958 is based on his folk song collection tour to different parts of Nepal.
Everlasting songs written and sung by Dharmaraj Thapa that still echo in every nook and corner of Nepal are Hamro Tenzing Sherpalay, Nepalilay Maya maro Barilai, Homalay Ho, Jham Jham Paralyee etc. These songs were recorded in HMV Company Calcutta.
Apart from the description of Himalayan beauty, the flora and fauna of Nepal, his songs and poetry have an outstanding imaginative and artistic quality that raises them above the banal level of ordinary songs.
“The government has recently nominated me as a life member of the Royal Nepal Academy without fulfilling proper formalities and this has placed me in a an odd position amidst the younger generations,” he says.
He has reservations about modern Nepali music. Commenting on the present situation of Nepali folk music, he says that Hindi film songs have a very adverse effect on Nepali folk music.
To keep his work and contribution alive, his family has just established Janakavi Kesari Dharmaraj Savitri thapa guthi which will given an award and a purse of Rs. 12,000 every year to folk singer, researcher and promoters of Nepali folk music.