Nepal tourism
Nepal History
The first civilizations in Nepal, which flourished around the 6th century B.C., were confined to the fertile Kathmandu Valley where the present-day capital of the same name is located. It was in this region that Prince Siddhartha Gautama was born c. 563 B.C. Gautama achieved enlightenment as Buddha and spawned Buddhist belief.
Nepali rulers' early patronage of Buddhism largely gave way to Hinduism, reflecting the increased influence of India, around the 12th century. Though the successive dynasties of the Gopalas, the Kiratis, and the Licchavis expanded their rule, it was not until the reign of the Malla kings from 1200–1769 that Nepal assumed the approximate dimensions of the modern state.
The kingdom of Nepal was unified in 1768 by King Prithvi Narayan Shah, who had fled India following the Moghul conquests of the subcontinent. Under Shah and his successors Nepal's borders expanded as far west as Kashmir and as far east as Sikkim (now part of India). A commercial treaty was signed with Britain in 1792 and again in 1816 after more than a year of hostilities with the British East India Company.
In 1923, Britain recognized the absolute independence of Nepal. Between 1846 and 1951, the country was ruled by the Rana family, which always held the office of prime minister. In 1951, however, the king took over all power and proclaimed a constitutional monarchy. Mahendra Bir Bikram Shah became king in 1955. After Mahendra died of a heart attack in 1972, Prince Birendra, at 26, succeeded to the throne.
In 1990, a pro-democracy movement forced King Birendra to lift the ban on political parties. The first free election in three decades provided a victory for the liberal Nepali Congress Party in 1991, although the Communists made a strong showing. A small but growing Maoist guerrilla movement, seeking to overthrow the constitutional monarchy and install a Communist government, began operating in the countryside in 1996.
On June 1, 2001, King Birendra was shot and killed by his son, Crown Prince Dipendra. Angered by his family's disapproval of his choice of a bride, he also killed his mother and several other members of the royal family before shooting himself. Prince Gyanendra, the younger brother of King Birendra, was then crowned king.King Gyanendra dismissed the government in October 2002, calling it corrupt and ineffective. He declared a state of emergency in November and ordered the army to crack down on the Maoist guerrillas. The rebels intensified their campaign, and the government responded with equal intensity, killing hundreds of Maoists, the largest toll since the insurgency began in 1996. In Aug. 2003, the Maoist rebels withdrew from peace talks with the government and ended a cease-fire that had been signed in Jan. 2003. The following August, the rebels blockaded Kathmandu for a week, cutting off shipments of food and fuel to the capital.
King Gyanendra fired the entire government in Feb. 2005 and assumed direct power. Many of the country's politicians were placed under house arrest, and severe restriction on civil liberties were instituted. In Sept. 2005, the Maoist rebels declared a unilateral cease-fire, which ended in Jan. 2006. In April, massive pro-democracy protests organized by seven opposition parties and supported by the Maoists took place. They rejected King Gyanendra's offer to hand over executive power to a prime minister, saying he failed to address their main demands: the restoration of parliament and a referendum to redraft the constitution. Days later, as pressure mounted and the protests intensified, King Gyanendra agreed to reinstate parliament. The new parliament quickly moved to diminish the king's powers. In May, it voted unanimously to declare Nepal a secular nation and strip the king of his authority over the military.
The first civilizations in Nepal, which flourished around the 6th century B.C., were confined to the fertile Kathmandu Valley where the present-day capital of the same name is located. It was in this region that Prince Siddhartha Gautama was born c. 563 B.C. Gautama achieved enlightenment as Buddha and spawned Buddhist belief.
Nepali rulers' early patronage of Buddhism largely gave way to Hinduism, reflecting the increased influence of India, around the 12th century. Though the successive dynasties of the Gopalas, the Kiratis, and the Licchavis expanded their rule, it was not until the reign of the Malla kings from 1200–1769 that Nepal assumed the approximate dimensions of the modern state.
The kingdom of Nepal was unified in 1768 by King Prithvi Narayan Shah, who had fled India following the Moghul conquests of the subcontinent. Under Shah and his successors Nepal's borders expanded as far west as Kashmir and as far east as Sikkim (now part of India). A commercial treaty was signed with Britain in 1792 and again in 1816 after more than a year of hostilities with the British East India Company.
In 1923, Britain recognized the absolute independence of Nepal. Between 1846 and 1951, the country was ruled by the Rana family, which always held the office of prime minister. In 1951, however, the king took over all power and proclaimed a constitutional monarchy. Mahendra Bir Bikram Shah became king in 1955. After Mahendra died of a heart attack in 1972, Prince Birendra, at 26, succeeded to the throne.
In 1990, a pro-democracy movement forced King Birendra to lift the ban on political parties. The first free election in three decades provided a victory for the liberal Nepali Congress Party in 1991, although the Communists made a strong showing. A small but growing Maoist guerrilla movement, seeking to overthrow the constitutional monarchy and install a Communist government, began operating in the countryside in 1996.
On June 1, 2001, King Birendra was shot and killed by his son, Crown Prince Dipendra. Angered by his family's disapproval of his choice of a bride, he also killed his mother and several other members of the royal family before shooting himself. Prince Gyanendra, the younger brother of King Birendra, was then crowned king.King Gyanendra dismissed the government in October 2002, calling it corrupt and ineffective. He declared a state of emergency in November and ordered the army to crack down on the Maoist guerrillas. The rebels intensified their campaign, and the government responded with equal intensity, killing hundreds of Maoists, the largest toll since the insurgency began in 1996. In Aug. 2003, the Maoist rebels withdrew from peace talks with the government and ended a cease-fire that had been signed in Jan. 2003. The following August, the rebels blockaded Kathmandu for a week, cutting off shipments of food and fuel to the capital.
King Gyanendra fired the entire government in Feb. 2005 and assumed direct power. Many of the country's politicians were placed under house arrest, and severe restriction on civil liberties were instituted. In Sept. 2005, the Maoist rebels declared a unilateral cease-fire, which ended in Jan. 2006. In April, massive pro-democracy protests organized by seven opposition parties and supported by the Maoists took place. They rejected King Gyanendra's offer to hand over executive power to a prime minister, saying he failed to address their main demands: the restoration of parliament and a referendum to redraft the constitution. Days later, as pressure mounted and the protests intensified, King Gyanendra agreed to reinstate parliament. The new parliament quickly moved to diminish the king's powers. In May, it voted unanimously to declare Nepal a secular nation and strip the king of his authority over the military.
Nepal Geography
The Kingdom of Nepal is a landlocked country situated between India and China's Tibetan Autonomous region. The Himalayas fall within the country's boundaries, thus Nepal is well known for its mountainous and hilly topography. In fact, Nepal is home to the magnificent Mount Everest, believed to be the world's tallest mountain. The fascinating geography of Nepal contributes greatly to the country's wonder and touristic appeal. As we investigate Nepal's geography you will quickly discover why it draws adventure seekers and those interested in exploring its ecological diversity.
Nepal encompasses 147 181 km� of land in a rough rectangular shape and is comparable in size to Arkansas. As you travel from the south to the north of Nepal you will note that the altitude changes. Despite its small size, Nepal's geography is very diverse from its lowest point in Kechana Kalan (Jhapa District) of 70 m above sea level to its highest point at Mount Everest of 8 848 m. Along this rise in altitude there are notable valleys. With the combination of mountains, rolling hills, ridges and valleys, Nepal has an eclectic mix of ecological zones. Nepal is made up of three regions defined by its topographical changes. In the north are the Himalays, then the hills with the Mahabharat range plus Churia hills and finally Terai in the south with some flatter forested or cultivated areas. In the northern reaches of Nepal you will find the temperatures can be below -40�C. In the Terai region the summer temperatures can range up to 40�C, a large variation. Monsoon clouds cover Nepal in June, July and August.
Let us consider each of Nepal's physiographic/topographic regions which run parallel to each other, blending together at the borders.Himalayas
The Himalayan mountain range creates Nepal's border to the north. This region incorporates 16% of the country's land. Located in the region you will discover the world-renowned Mount Everest as well as Kanchenjunga (measuring 8598 m) and Dhaulagiri (measuring 8137 m). Vegetation in this area is limited and ends at 4 500 m.The Hills
The Hills region takes in 65% of Nepal's land area and holds the country's capital – Kathmandu. Elevations range greatly in the area from about 500 m above sea level to around 3 000 m above sea level. Summer temperatures in the Hills averages at 32�C and winters reach a chilly -1�CThe Terai
The Terai makes up 17% of the country's land area. The region is ideal for agriculture with the flat lands reaching between 100 m and 300 m above sea level. Within the Sub-tropical forest areas and marshes an abundance of wildlife can be found including rare species such as the Royal Bengal tiger, gharial crocodile and one-horned rhino.
The geography of Nepal is the country's draw card. The appeal of Nepal's physiographical and ecological diversity attracts people from around the world, your visit to Nepal will surely confirm the reality of this truth.
Nepal Climate
Nepal encompasses 147 181 km� of land in a rough rectangular shape and is comparable in size to Arkansas. As you travel from the south to the north of Nepal you will note that the altitude changes. Despite its small size, Nepal's geography is very diverse from its lowest point in Kechana Kalan (Jhapa District) of 70 m above sea level to its highest point at Mount Everest of 8 848 m. Along this rise in altitude there are notable valleys. With the combination of mountains, rolling hills, ridges and valleys, Nepal has an eclectic mix of ecological zones. Nepal is made up of three regions defined by its topographical changes. In the north are the Himalays, then the hills with the Mahabharat range plus Churia hills and finally Terai in the south with some flatter forested or cultivated areas. In the northern reaches of Nepal you will find the temperatures can be below -40�C. In the Terai region the summer temperatures can range up to 40�C, a large variation. Monsoon clouds cover Nepal in June, July and August.
Let us consider each of Nepal's physiographic/topographic regions which run parallel to each other, blending together at the borders.Himalayas
The Himalayan mountain range creates Nepal's border to the north. This region incorporates 16% of the country's land. Located in the region you will discover the world-renowned Mount Everest as well as Kanchenjunga (measuring 8598 m) and Dhaulagiri (measuring 8137 m). Vegetation in this area is limited and ends at 4 500 m.The Hills
The Hills region takes in 65% of Nepal's land area and holds the country's capital – Kathmandu. Elevations range greatly in the area from about 500 m above sea level to around 3 000 m above sea level. Summer temperatures in the Hills averages at 32�C and winters reach a chilly -1�CThe Terai
The Terai makes up 17% of the country's land area. The region is ideal for agriculture with the flat lands reaching between 100 m and 300 m above sea level. Within the Sub-tropical forest areas and marshes an abundance of wildlife can be found including rare species such as the Royal Bengal tiger, gharial crocodile and one-horned rhino.
The geography of Nepal is the country's draw card. The appeal of Nepal's physiographical and ecological diversity attracts people from around the world, your visit to Nepal will surely confirm the reality of this truth.
Nepal Climate
Nepal’s weather is generally predictable and pleasant. There are four climatic seasons:
(a) Spring : March-May
(b) Summer : June-August
(c) Autumn : September-November
(d) Winter : December-February.
The monsoon is approximately from the end of June to the middle of September. About 80 per cent of the rain falls during that period, so the remainder of the year is dry. Spring and autumn are the most pleasant seasons; winter temperatures drop to freezing with a high level of snowfall in the mountains. Summer and late spring temperatures range from 28ºC (83ºF) in the hill regions to more than 40ºC (104ºF) in the Terai. In winter, average maximum and minimum temperatures in the Terai range from a brisk 7ºC (45ºF) to a mild 23ºC (74ºF). The central valleys experience a minimum temperature often falling bellow freezing point and a chilly 12ºC (54ºF) maximum. Much colder temperatures prevail at higher elevations. The Kathmandu Valley, at an altitude of 1310m (4297ft), has a mild climate, ranging from 19-27ºC (67-81ºF) in summer, and 2-20ºC (36-68ºF) in winter.
NEPALI CULTURE
Nepal has several ancient pilgrimage sites. Each temple is attached to a legend or belief that glorifies the miraculous powers of its deity. Kathmandu Valley is home to the famous Pashupatinath Temple, Swayambhu Stupa and several other famous temples. Hundreds of famous temples are located in and around the Kathmandu Valley. Some well-known pilgramage sites are: Barah Chhetra, Halesi Mahadev, Janakpur, Pathibhara, Tengboche in East Nepal; Manakaman, Gorkha, Lumbini, Muktinath, Gosainkunda, Tansen, Kathmandu Valley in Central Nepal; and Swargadwari, Khaptad Ashram in West Nepal.
Nepal is also the Gateway to Kailash Mansarovar, the mythical abode of Lord Shiva. Devotees from various parts of Nepal and India throng the temples during special festivals. Even though weak infrastructure renders some places hard to reach, efforts are being made on national level to develop and promote some popular sites.
Pilgrimage sites of Nepal like Muktinath and Gosainkunda make popular trekking destinations. Tours to these sites are encouraged for the novelty they provide in terms of nature and culture.
Nepal Fauna
Ranging from the subtropical forests of the Terai to the great peaks of the Himalayas in the north, Nepal abounds with some of the most spectacular sceneries in the whole of Asia, with a variety of fauna and flora also unparalleled elsewhere in the region. Between Nepal's geographical extremes, one may find every vegetational type, from the treeless steppes of the Trans-Himalayan region in the extreme north and the birch, silver fir, larch and hemlock of the higher valleys to the oak, pine and rhododendron of the intermediate altitudes and the great sal and sissau forests of the south.
The rolling densely forested hills and broad Dun valleys of the Terai along with other parts of the country, were formerly, renowned for their abundance and variety of wildlife. Though somewhat depleted as a result of agricultural settlements, deforestation, poaching and other causes, Nepal can still boast richer and more varied flora and fauna than any other area in Asia. For practical purposes, Nepal's flora and fauna can be divided into four regions:-
1. Tropical Deciduous Monsoon Forest :
This includes the Terai plains and the broad flat valleys or Duns found between successive hill ranges. The dominant tree species of this area are Sal (Shorea Robusta), sometimes associated with Semal (Bombax malabricum), Asna (Terminalia termentosa), Dalbergia spp and other species, and Pinus rosburghi occurring on the higher ridges of the Churia hills, which in places reach an altitude of 1800m. Tall coarse two-meter high elephant grass originally covered much of the Dun valleys but has now been largely replaced by agricultural settlements. The pipal (ficus religiosa) and the Ôbanyan' (ficus bengalensis) are to be noticed with their specific natural characteristics. This tropical zone is Nepal's richest area for wildlife, with gaurs, buffaloes, four species of deer, tigers, leopards and other animals found in the forest areas rhinoceros, swamp deer and hot deer found in the valley grasslands and two species of crocodile and the Gangetic dolphin inhabiting the rivers. The principal birds are the peacock, jungle fowl and black partridge, while migratory duck and geese swarm on the ponds and lakes and big rivers of Terai. Terai forests are full of jasmin, minosa, accecia reeds and bamboo.
2. Subtropical Mixed Evergreen Forest :
This includes the Mahabharat Lekh, which rises to a height of about 2400m and comprises the outer wall of the Himalayan range. Great rivers such as the Karnali, Narayani, and Sapta Koshi flow through this area into the broad plains of the Terai. This zone also includes the so-called middle hills which extend northwards in a somewhat confused maze of ridges and valleys to the foot of the great Himalayas. Among the tree species characteristic of this region are Castenopsis indica in association with Schima wallichii, and other species such as Alnus nepalensis, Acer oblongum and various species of oak and rhododendron which cover the higher slopes where deforestation has not yet taken place. Orchids clothe the stems of trees and gigantic climbers smother their heads. The variety and abundance of the flora and fauna increase progressively with decreasing altitude and increasing luxurance of the vegetation. This zone is generally poor in wildlife. The only mammals, which are at all widely distributed, are wild boar, barking deer, serow, ghoral and bears. Different varieties of birds are also found in this zone. Different varieties of birds are also found in this zone.
3. Temperate Evergreen Forest :
Northward, on the lower slopes and spurs of the great Himalayas, oaks and pines are the dominant species up to an altitude of about 2400m above which are found dense conifer forests including Picea, Tusga, Larix and Abies spp. The latter is usually confined to higher elevations with Betula typically marking the upper limit of the tree line. At about 3600 to 3900m, rhododendron, bamboo and maples are commonly associated with the coniferous zone. Composition of he forest varies considerably with coniferous predominating in the west and eracaceous in the east. The wildlife of this region includes the Himalayan bear, serow, ghoral, barking deer and wildboar, with Himalayan tahr sometimes being seen on steep rocky faces above 2400m. The red panda is among the more interesting of the mammals found in this zone; it appears to be fairly distributed in suitable areas of the forest above 1800m. The rich and varied avifauna of this region includes several spectacular and beautiful pheasants, including the Danfe pheasant, Nepal's national bird.
4. Subalpine and Alpine Zone :
Above the tree line, rhododendron, juniper scrub and other procumbent woody vegetation may extend to about 4200m where it is then succeeded by t a tundra-like association of short grasses, sedge mosses and alpine plants wherever there is sufficient soil. This continues up to the lower limit of perpetual snow and ice at about 5100m. The mammalian faun is sparse and unlikely to include any species other than Himalayan marmots, mouse hare, tahr, musk deer, snow leopard and occasionally blue sheep. In former times, the wild Yak and great Tibetan sheep could also be sighted in this region and it is possible that a few may still be surviving in areas such as Dolpa and Humla. The bird life at such as lammergeyer, snowcock, snowpatridge, choughs and bunting, with redstarts and dippers often seen along the streams and rivulets. Yaks are the only livestock, which thrive at high altitude. They serve both back and draught animals. The cheeses prepared out of the milk are edible for months. The female Yak provides milk to the Sherpas.
Of the wonderful flora and fauna must suffice to indicate what a paradise Nepal is to the lovers of wild animal and bird life, to the naturalists and to the foresters.
Nepal People
People
Like the geography, the population of Nepal extremely diverse and highly complex. Simplistically, Nepal is the meeting point for the Indo-Aryan people of Indian with the Tibeto-Burman of the Himalaya, but this gives little hint of the dynamic ethnic mosaic that has developed and continues to change to this day. In a south-north direction, as you move from the plains to the mountains, the ethnic map can be roughly divided into layers: the Terai, the midlands or Pahad zone, and the Himalaya. Each zone is dominated by characteristic ethnic groups whose agriculture and lifestyles are adapted to suit the physical constraints of their environment. In the Himalayan zone, the people are Monologian of Tibetan descent. They are know as bhote in Nepali. In the east of the midlands zone, one find Kirati people known as Rai, Limbu groups. They speak Tibeto-Burman Language. In the Terai zone, after the eradication of malaria in the 1950s the only people to live in the valley were Tharus of Hindu overtones.
Anthropologists divide the people of Nepal into about 50 ethnic groups or castes with their own culture and traditions. Everyone is proud of their heritage. Many people use the name of their ethnic group, caste or clan as their surname. The caste system has many occupational castes such as Brahmins (Hindu Priests), Chhetris (farmers in the hills and soldiers), Newars (the original inhabitants of Kathmandu Valley), Thakalis, Gurungs, Rais, Limbus, Tamangs, Magars, Potters, butchers, blacksmiths, cobblers, goldsmiths, clothes washers, etc.
Brahmin
The Brahmins (Bahuns in Nepali) are the traditional Hindu priest castes and speak Nepali as their first language. They are conscious of the concept of jutho, or ritual pollution at their home and food. Always ask permission before entering a Brahmin's house and never enter a their kitchen. Brahmins traditionally do not drink alcohol.
Chhetri
The other major Hindu Caste is Chhetri. In villages they are farmers, but they are also known for being outstanding soldiers. This clan includes the ruling family of Nepal, the Shahs, Ranas and Thakuris. Thakuris are descendants of the Rajputs in India.
Newar
The original inhabitants of the Kathmandu Valley are the Newars. To this day also they remain concentrated in the valley in Kathmandu, Patan, Bhaktapur and Kirtipur. Newars have a rich cultural heritage with skilled artisans and most of the traditional arts of Nepal have been crafted by Newars. There are both Buddhist and Hindu Newars.
Tamang
Tamang literally means "horse soldier' and Tamang legend says that they migrated to Nepal at the time of Genghis Khan as cavalry troops. Tamangs are one of the most popular in the Hills. They speak a Tibeto-Burmese language and practice a form of Tibetan Buddhism as their religion. Most Tamangs are farmers. They also work as porters and the chances are the 'Sherpa' on your trek is more likely to be a Tamang than a Sherpa.
Rai
Like the Tamangs and Sherpas, Rais speak a Tibeto-Burmese language of their own. They practice an indigenous religion that is neither Buddhist nor Hindu, though it has more of an influence of Hinduism. Rais, along with Limbus, Magars and Gurungs are one of the ethnic groups which supply a large proportion of the recruits for the well known Gurkha regiments of the British and Indian armies.
Limbu
Most Limbu people live in the eastern side of Nepal. Their religion is a mixture of Buddhism and Shamanism.
Gurung
Gurungs often serve in the Nepalese army and the police as well as the Gurkha regiments of both the British and Indian armies. They are Mongoloid in feature and their dance performance are particularly exotic.
Magar
Traditionally, Magars are farmers and stonemasons but they also serve as soldiers in Gurkha regiments and in the Nepalese army. Magars can either be Hindu or Buddhist.
Thakali
The Thakalis are originally from Kali Gandaki (Thak Khola) region but they have migrated wherever business opportunities have led. They are excellent in business and running hotels. They have a mixed religion of Buddhism, Hinduism and ancient shamanistic and animistic cult.
Sherpa
One of Nepal's most famous ethnic groups are the Sherpas, even though they form only a tiny part of the total population. Sherpas first came into prominence when the 1921 Mt. Everest reconnaissance team hired them. Though the most famous Sherpa settlement are near Everest region, they are found throughout the eastern part of Nepal.
Manangi
Manangi's reside in the northern part of Annapurna called Manang. They are closely related to Tibetans. They had been given special trading privileges by the government and thus Manangi's are mostly found to be doing business these days, importing goods from Hong Kong, Bangkok and Singapore.
Tharu
The largest and most probably the oldest group in the Terai region are the Tharus. They are mostly farmers. They have their own tribal religion based on Hinduism.
Nepal Education
Education System
Modern education began in Nepal with the establishment of the first school in 1853. However, this school was only for the members of the ruling families and their courtiers. Schooling for the general people began only after 1951 when a popular movement ended the autocratic Rana family regime and initiated a democratic system. In the past 50 years there has been a dramatic expansion of educational facilities in the country. As a result, adult literacy (15+) of the country was reported to be 48.2% (female: 34.6%, male: 62.2%) in the Population Census, 2001, up from about 5% in 1952/54. Beginning from about 300 schools and two colleges with about ten thousand students in 1951, there now are 26 thousand schools (including higher secondary), 415 colleges, five universities and two academies of higher studies. Altogether 5.5 million students are enrolled in those schools and colleges who are served by more than 150 thousand teachers.
Despite such examples of success, there are problems and challenges. Educational management, quality, relevance, access are some of the critical issues of education in Nepal. Societal disparities based on gender, ethnicity, location, economic class, etc. are yet to be eliminated. Resource crunch has always been a problem in education. Due to all 3 these problems achieving the universal goals of Education for All has been a challenge for the country. With national as well as international support, the government is committed to address the issues realistically and efficiently and achieve its goals and objectives.
Structure of Education
Education in Nepal is structured as school education and higher education. School education includes primary level of grades 1-5, lower secondary and secondary levels of grades 6-8 and 9-10 respectively. Pre-primary level of education is also available in certain areas. Six years of age is the prescribed age for admission into grade one. A national level School Leaving Certificate (SLC) Examination is conducted at the end of grade ten. Grades 11 and 12 are considered as higher secondary level. Higher Secondary Education Board (HSEB) supervises higher secondary schools which are mostly under private management. Previously these grades were under the university system and were run as proficiency certificate level.
Some universities still offer these programs. However, the policy now is to integrate these grades into the school system.
Higher education consists of bachelor, masters and PhD levels. Depending upon the stream and subject, bachelors level may be of three to five years' duration. The duration of masters level is generally of two years. Some universities also offer programs like M Phil and post-graduate diploma.
Legally, there are two types of school in the country: community and institutional. Community schools receive regular government grant whereas institutional schools are funded by school's own or other non-governmental sources. Institutional schools are organized either as a non-profit trust or as a company. However, in practical terms, schools are mainly of two types: public (community) and private (institutional). A third type of school is the schools run by the local people enthusiastic towards having a school in their localities. They do not receive regular government grants and most of them do not have any other sustainable financial source. Supported and managed by the local people, they can be thus identified as the real community schools.
Except one, all universities/academies are publicly managed and are supported by public source fund. However, public universities also provide affiliation to private colleges. Two academies of higher education are single college institutes whereas other universities have constituent and affiliated colleges across the country. Never!
Education Administration
The Ministry of Education and Sports is the apex body responsible for initiating and managing educational activities in the country. The Minister of Education, assisted by the State/Assistant Minister, provides political leadership to the Ministry. The Ministry, as a part of the government bureaucracy, is headed by the Secretary of Education and consists of the central office, various functional offices and offices located at the regional and district levels. The Central Office or the Ministry is mainly responsible for policy development, planning and monitoring and evaluation regarding different aspects of education.
With a purpose of bringing education administration nearer to the people, the Ministry has established five Regional Directorates and 75 District Education Offices in five development regions and 75 districts respectively. These decentralized offices are responsible for overseeing nonformal and school level educational activities in their respective areas. Regional Directorates are mainly responsible for coordinating and monitoring and evaluation of education activities and the District Education Offices are the main implementing agencies.
Nepal Relegions
Religious practices are an important part of the lives of the Nepalese people. Mythologies of various Hindu gods and goddesses abound in this country and cultural values are based on the philosophies of holy books like the Gita, Ramayana, etc.Women and children visit neighbourhood shrines at dawn to offer worship to the gods. Holding plates of rice, flowers, and vermilion powder, they perform puja by lighting incense, ringing the temple bell, and applying ' tika', a red paste, on their foreheads. Passers-by stop at temples and show their reverence to the gods by spending a few minutes praying. Occasionally, groups of' men sit near temples playing music and singing hyms until late night.In Nepal, Hinduism and Buddhism are the two main religions. The two have co-existed down the ages and many Hindu temples share the same complex as, Buddhist shrines. Hindu and Buddhist worshippers may regard the same god with different names while performing religious rites.Though Nepal is the only Hindu Kingdom in the world, many other religions like Islam, Christianity, and Bon are practiced here. Some of the earliest inhabitants like the Kirats practice their own kind of religion based on ancestor worship and the Tharus practice animism. Over the years, Hinduism and Buddhism have been influenced by these practices which have been modified to form a synthesis of newer beliefs.As a result, visitors to this country may often find the religious practices in Nepal difficult to follow and understand. But this does not prevent one from enjoying the -different traditional ceremonies and rituals of Nepalese culture. It is indeed a totally new experience of religious fervour.
Hinduism
Thousands of gods and goddesses make up the Hindu pantheon. Brahma, Vishnu, and Shiva are the three major Hindu gods who have their own characteristics and incarnations. Each god has his own steed which is often seen kneeling faithfully at the feet of the deity or sometimes outside that god's temple. Symbolic objects are carried by the multiple hands of each deity which empowers them to perform great feats.
Buddhism
Sakyamuni Buddha is the founder of Buddhism who lived and taught in this part of the world during the sixth century BC. The great stupas of Swayambhunath and Bouddhanath are among the oldest and most beautiful worship sites in the Kathmandu Valley.The spinning of prayer wheels, prostrating pilgrims, collective chants and burning butter lamps are some Buddhist practices often encountered by tourists. A slip of paper bearing a mantra is kept inside the wheels so that prayers are sent to the gods when the wheel is spun. Scenes from the Buddha's life and Buddhist realms are depicted on thangka scroll paintings which are used during meditation and prayer ceremonies. Many Buddhist followers are seen performing these practices in Swayambhunath, Bouddhanath and at other Buddhist sites around the Valley.
Nepal Population
Population Structure and Settlement Patterns
At the time of the 1981 census, the total population of Nepal was 15,022,839, the average family was made up of 5.8 persons, and life expectancy at birth was close to fifty years. As of July 1990, the population was estimated at 19,145,800 persons. The annual population growth rate increased from less than 2 percent during the 1950s to more than 2.6 percent in 1990, suggesting that despite a trend toward increasing acceptance of family planning, the program did not have much influence on reducing the population growth rate. The Central Bureau of Statistics forecast that the total population would increase to 23.6 million by 2001.
The 1981 census reveals a significant variation in regional growth rates. Although the Tarai Region's annual growth rate of 4.2 percent was much higher than the national average, the Hill and Mountain regions, respectively, posted growth rates of 1.7 and 1.4 percent. In terms of regional distribution, 43.6 percent (6,556,828 persons) of the country's population resided in the Tarai, whereas the shares of the Hill and Mountain regions totaled 7,163,115 (47.7 percent) and 1,302,896 (8.7 percent), respectively.
About 70 percent of the total population was of working age, or between the ages of fifteen and fifty-nine years. More than 65 percent of this segment of the population was considered economically active in 1981. In terms of employment structure, more than 91 percent of the economically active population was engaged in agriculture and allied activities, and the rest in the secondary (industrial) and tertiary (service) sectors, including government employment.In 1981 males and females who were widowed or separated constituted only a tiny fragment of the population--0.4 percent for each sex.
Dependency and Sex Ratios
The dependency ratio is defined as the ratio of the population in the birth to fourteen age-group, and those sixty years and older to the population in the productive age-group, that is, fifteen to fifty-nine years of age. In 1981 this ratio stood at eighty to nine. The temporal increase in the number of those in the young population group has depressed the median age of the population from 21.1 years in the mid-1950s to 19.9 years in 1981. The sex ratio in 1981, defined as the number of males to 100 females, was 105 males to every 100 females.
Fertility and Mortality
According to the estimates made by the Central Bureau of Statistics in 1985, the crude birthrate was 44 per 1,000, and the crude death rate was almost 14 per 1,000. The total fertility rate, defined as the average number of children a woman might bear, was 6.3 children, with a variation between rural and urban fertility rates. The rural total fertility rate was 6.4, compared with 5.8 for urban areas. Both the crude birthrate and the total fertility rate have remained high and fairly constant for the past several decades, whereas the crude death rate has been declining consistently, thereby contributing to rapid population growth.
The most significant category of deaths was the infant mortality rate. Varying techniques for calculating infant mortality, however, have led to discrepant estimations. They ranged from more than 147 deaths per 1,000 in 1985 to between 101 and 128 per 1,000 in 1989. Infant mortality rates also varied widely among the three geographic regions, which may have been partly because of differing rates of migration and the expectancy that higher mortality rates are found in migrant families. Nonetheless, infant mortality was almost twice as high in rural areas as urban areas, a clear indication of the lack of health services in rural areas, and was high compared to many other Asian countries.
Population Density
One of the major consequences of rapid population growth was the progressive deterioration of the ratio of people to land. This land shortage greatly affected Nepal's predominantly agrarian society, where land was the most important source of livelihood and social status, and it was most evident in terms of population density. In 1981 the population density was 102 persons per square kilometer of total land. Although the ratio appears to suggest a fairly low density, the figures are misleading. When density is measured in terms of persons per hectare of cultivatable land (that is agricultural density), the true nature of the human-land ratio emerges. The agricultural density in 1981 was 6.1 persons per hectare (or almost 0.2 hectare per person), which represents a very high density, especially given that the country's production technology remains in a backward state. Nepal's ability to reclaim more land in order to accommodate a rapidly growing population already had reached a maximum threshold.
Nepal Environment
Nepal's environment has suffered the effects of agricultural encroachment, deforestation and consequent soil erosion, and contamination of the water supply. Between the mid-1960s and the late 1970s, forestland declined from 30% to 22% of the total area, mainly because of the felling of timber for firewood, which supplies over 90% of Nepal's fuel requirements. Moreover, it is estimated that erosion causes the loss of about 240 million cu m of topsoil each year.
All of Nepal's forests were nationalized in 1957, but reforestation efforts have been minimal. A forest conservation program, begun in 1980, includes the establishment of village tree nurseries, free distribution of seedlings, and provision of wood-burning stoves of increased efficiency. By 1985, however, deforestation averaged 324 sq mi per year, while reforestation was only 4,000 hectares (9,900 acres) per year. An additional4.4% of forest and woodland were lost between 1983 and 1993. The FAO estimates that at the present rate of depletion, the forests will be virtually wiped out by 2015.
Air and water pollution are significant environmental problems in Nepal. According to United Nations sources, the nation produces 18,000 tons of carbon monoxide and 3,300 tons of hydrocarbons per year. Roughly one-third of the nation's city inhabitants and two-thirds of all rural dwellers do not have pure water, and the use of contaminated drinking water creates a health hazard. Untreated sewage is a major pollution factor: the nation's cities produce an average of 0.4 million tons of solid waste per year.
In 2001, 28 of Nepal's mammal species and 27 of its bird species were endangered, as were 7 plant species. Species classified as endangered in Nepal include the snow leopard, tiger, Asian elephant, pygmy hog, great Indian rhinoceros, Assam rabbit, swamp deer, wild yak, chir pheasant, and gavial.
POPULATION :
Total population of the country is approximately 25 million. The population consists of 61 caste, sub cast and ethnic and sub-ethnic groups who speak 40 major languages altogether. Nepal is a meeting place of two great civilizations Hinduism and Buddhism.
AREA:
147, 181 square km. Cultivable land comprises 20 percent of the total areas. Nepal is divided administratively into 5 development regions and 75 districts and 3995 Village Development Committees. There are 36 municipalities in the country. Ecologically it is divided in to three ecological regions, mountain, hill and terai. There are eleven world heritage sites in Nepal listed by UNESCO for their rich historical and natural values.
NATURAL RESOURCES AND ENVIRONMENT:
The country is not rich in mineral resources but it has abundant surface and groundwater. Forest covers about 38 percent of the land area. The high pressure on agricultural land has led to considerable deforestation and soil loss. Unplanned urban settlement, receding forest cover, industrial establishment, the over-concentration of economic opportunities in urban areas are further aggravating environmental population. Pollutants from cooking with kerosene and industries such as the dye, brick kilns, cement factory, fuel-wood, diesel, etc continue to aggravate the air pollution problems.
HUMAN RESOURCES:
Nepal is potentially rich in human resources. However, rapid population growth and sustained poverty at the household level are the two critical obstacles to the realization of this potential. The contribution of women to the national economy is not adequately reflected in the national statistics.
HEALTH AND NUTRITION:
Average life expectancy within the last two decades has increased by 13.5 years. Nonetheless, average life expectancy is only 58 years (2001 figure). Women have a life span which is shorter by two years compared to men. Infant mortality rate is improving, but is still one of the highest in the region. Diarrhea, pneumonia and measles remain the main determinants of infant mortality. High incidence of undernutrition, early marriage and child bearing, poor housing conditions, inadequate access to safe drinking water, insufficient sanitary facilities and abuse of alcohol and tobacco contribute to the nation's poor health standard.
Nepal Language
It's quite easy to get by with English in Nepal; most of the visitors will have to deal with in the Kathmandu valley and in Pokhara will speak good English. Along the main trekking trails, particularly the Annapurna Circuit, English is widely understood. However, it's interesting to learn at least a little Nepali and it's quite an easy language to pick up. Nepali is closely related to Hindi and, like Hindi, is a member of the Indo-European group of languages. Although Nepali is the national language of Nepal and is the linking language between all the country's ethnic groups there are many other languages spoken. The Newars of the Kathmandu Valley, for example, speak Newari and there are other languages spoken by the Tamangs, Sherpas, Rais, Limbus, Magars, Gurungs and other groups. In the Terai, bordering India, Hindi and Maithali, another Indian language of their region, are often spoken. Even if you can learn no other Nepali, there is one word every visitor soon picks up - Namaste. Strictly translated it means I salute the god in you, but it is used as an everyday greeting encompassing everything from Hello to How are you? and even 'see you again soon'. Properly used it should be accompanied with the hands held in a prayer like position, the Nepali gesture which is the equivalent of westerners shaking hands.
Society in Nepal
NEPAL IS OFTEN CHARACTERIZED as a country caught in two different worlds, having one leg in the sixteenth century and another in the twentieth century. Entrenched in a feudalistic social structure, the deeply tradition-bound society increasingly was experiencing the pervasive influence of Western material culture. Most affected were the parts of the population that came in regular contact with Westerners. Nowhere was this juxtaposition of local traditional values and Western material culture more pronounced than in the Kathmandu Valley--the country's most urbanized region.
In the Kathmandu Valley in 1991, hordes of people took ritual baths in the highly polluted Baghmati River, especially near the temple of Pashupatinath, and walked to temples that dotted the valley's landscape. Numerous peasants carried their produce to the market on bicycles or on what is locally called a kharpan, a device that resembles a large weighing balance and is carried on the shoulder. Yet, young boys wore T-shirts emblazoned with Michael Jackson or other Hollywood celebrities and watched "Miami Vice" or other American television shows. The skyline of urban areas such as Kathmandu, Siddhartha Nagar, and Pokhara was interrupted by television antennas. Copying Western popular culture and values had become the thing to do. Nepalese youth even took drugs, and the number of drug addicts had increased significantly in the 1980s.
The adoption of Western popular cultural values has not, however, translated into much-needed technological and economic progress and a consequent reduction in pervasive poverty. Although youths, especially those living in and around urban centers, readily adopted Western consumer habits, they appeared to have little knowledge about more productive habits that the West exemplifies. Entranced by the tide of consumerism, Nepalese youths seemed poorly prepared or unwilling to do hard work and make sacrifices that were imperative for establishing dynamic economic production and development. As a result, consumerism outpaced productive capacity--a process that was clearly contrary to sustained socioeconomic progress--and the country remained in a state of economic backwardness.
Despite Nepal's increasing contact with the West since liberation from Rana rule in 1951, the feudalistic yoke has not been broken. Even after thirty-five years of economic development planning, poverty remained throughout the country. Government intervention in economic development under the rubric of planning has led to a breakdown in the traditional patron-client relations. In the past, this relationship provided some security of survival--or what Karl Polyani termed in 1957 "the absence of the threat of individual starvation"--for the clients, although they were placed in a subservient position. In 1991 such patron-client relations had been replaced by wage relations, but planned development had not been able to create enough employment opportunities to gainfully absorb the clients who no longer could rely on their patrons.
There was no doubt among observers that only an increasing flow of foreign aid and loans had kept Nepal from bankruptcy. Yet there seemed to be little evidence suggesting that the aid had, despite good intentions, alleviated mass poverty and uplifted the society as a whole. Unemployment among the educated was partially addressed through the continued expansion of government jobs, but such expansion resulted in bureaucratic redundancy and, in fact, hindered economic development. Furthermore, such a strategy had only a limited ability to reduce the mass unemployment and underemployment that typified Nepal's society. Widespread unemployment and
underemployment, which fueled poverty, further were exacerbated by continued rapid population growth. Despite a long-term and vigorous family planning program, the population had been growing at an increasing rate. Such population growth contributed to increasing environmental deterioration, given the frailty of the country's mountainous environment.
Economy in Nepal
Nepal, one of the world’s most breathtakingly beautiful countries, is also one of its least wealthy. Primarily an agrarian economy, Nepal grows her own grain, sugarcane and tobacco. Jute is grown and processed in local factories. Industry includes carpet manufacture, jute, cigarettes, sugar and oilseed mills, cement and brick production. Imports, which far outstrip export, include heavy machinery, petroleum and fertilizer and as you will realize in any middling town even, soap, shampoo and other fast moving consumer goods. Exports are carpets, leather goods, jute products and clothing.Major trade partners are India, the USA, the UK, Singapore, Japan and Germany.
Tourism is obviously a heavyweight industry and a source of precious foreign exchange. Foreign aid plays a major role in Nepal’s economic life. Infrastructure development projects and environmental conservation are areas where the government’s efforts find willing international support. Of late the government has set in motion measures of financial prudence by cutting back on expensive subsidies and cutting down on its erstwhile bulky bureaucracy.
GDP: $26.2 billion (1998 estimate) purchasing power parity
Per capita Income: $1100 per annum, purchasing power parity
Monarchy in Nepal
Kathmandu, June13, 2001 (Tehelka.com)The deaths of King Birendra and his heir-apparent, Dipendra, in the aftermath of June 1 'accidental' shoot-out mark the end of an era of direct succession of kingship established by the founder of modern Nepal, King Prithvi Narayan Shah in the beginning of the 18th century. The line of succession has now been shifted from the son to brother. Prince Gyanendra has become the 13th King of Nepal. Many of Nepal's 23 million people still revere the king as an incarnation of Hindu god, Vishnu, and the Hindu-Buddhist faith is that monarchy mediates the material and spiritual power that establishes its authority and legitimacy in the Nepali society.
Many political symbols are attached to the institution of monarchy. For example, it is regarded as a symbol of national unity and its ideological glue - nationalism - is the raison d'etre of modern nation-state. The monarch is also perceived as a lord having spiritual and temporal authority to protect the sacredness of Nepal Mandala, the universe of Nepal. It is considered to exist for the "Reasons of State" where people as citizens sustain their private and public life in social existence- peace, amity and cooperation.
The theory that upholds the belief that "King does no wrong" is embedded in its non-partisan formation. The practice of worshipping monarchy thus springs from the notion that King performs Rajdharma (statecraft) to regulate society, observes the Sanatan Dharma (the eternal religion), is of virtuous conduct, dispenses justice and safeguards the motherland from external intrusion. Popular expression like "Go to Gorkha for justice" captures the judicious tradition of the Nepali monarch in this historical aphorism.The founder of the Shah dynasty, King Ram Shah, established rule of law and social justice in the hills of Nepal at a time when many parts of the world were in a Hobbesian state of nature. He did not only solve the problems of anarchy and chaos but had some conception of a higher law than his self-will, a will to individualise himself through the trajectory of history.
King Prithvi Narayan Shah, the founder of present-day Nepal, rediscovered the roots of native virtues and introduced a vision of progress, patriotism and participation of diverse people in the social, economic and political construction of the nation-state through the institutionalisation of monarchical institutions, system of rights for the people and their places in society. The spread of nationalism and the articulation of coherent geopolitical worldview he defined latter became rallying points for his successors to marshal the support of people on behalf of the goals of modern state.
The identification of monarchy with social physics of the nation moulded by Hindu-Buddhist mores proved itself to be the most resilient institution that derived its legitimacy from the act of national unification, dharma-mediated statecraft and a radiator of native culture. In so doing, monarchy safely adapted to the Western ideology of Enlightenment -rationalism, modernity and aspiration of the age.
Two kinds of reason have thus been combined to nourish the institutions of monarchy. The standardisation of administrative, legal and economic practices, spread of Nepali language, literature and culture and art and tradition, focus on development tours to several places and construction of shrines and symbols around the country were designed to construct the "national identity". The unifier had an ardent belief that freedom of people rests on the freedom of the State - a State capable of building its own national culture and civilisation upon the materiality of the territory it possesses.
In the 1940s, it was King Tribhuvan who provided guidance to the then political parties and leaders in their effort to take the country out of the clutches of autocratic Rana rulers. The Rana regime had kept the people politically docile up until that time. Monarchy's help to resolve the conflicts between aristocracy and democracy in favour of the latter is a recorded fact. In other words, it sought to create virtuous environment for the achievement of common good.
In a delicate geopolitics of the nation, symbols were transformed into substantive legitimacy to the popular movement aspiring for democracy. His feat was by no means small as he articulated the need for collective national consciousness for holding the State and society together under constitutional bounds. The essential differentiation between politics and morality, which the then political leaders failed to make clear, widened the gulf between law and politics.
The institution of monarchy was, therefore, particularly important when political institution building was critically required to stipulate the expected behaviour of all forces but very difficult to achieve. A salient example can be traced from the monarch's efforts, matching the European models, of protecting the national heritage and projecting the identity of Nepal abroad despite immense pressure for conformity and uniformity.
Monarchy's ability to transcend "partisan politics" not only set itself above many institutions of governance but also helped achieve a "single national community" as opposed to the ideology of identity politics and caveman feelings of mutual hate. Evidently, monarchy seems to have known that a purely utopian approach to the problem of national community offers little hope of escape from the impending anarchy.
Monarchy often played the role of a safety valve of society against the threat of imperialism and native radicalism without being socially conservative in its ideology. This is the reason social change in Nepaloften occurred in a spiral manner. Yet, the geniuses of monarchs are full of dramatic contrasts based on the individual personality of kings: some were powerful and assertive, while others were mere figureheads. Quite a few of them were captive of local aristocracy and some even upheld an image of constitutional monarch.
A similar contrast is also found at the elite and mass level. For example, both the groups do not fully grasp the vision of democracy and used constitutional interpretations for their own interests. Here, too, the role of monarch remained salient in facilitating the political transition along democratic lines. Monarchy is regarded as an element of continuity, a continuity of Nepali history, society, institution and the statehood. And, it percolated institutional memory of managing political order at a time of the crisis in civic and political institutions. Several institutional and policy innovations underway since the 1950s marked a point that monarchy also served as a catalyst for social and political reforms. Late king Birendra can be considered as a key force in himself for the restoration of democracy, human rights and social justice. During his reign, Nepalis found their sovereignty in a unity between political life and the institution of monarchy.
How does one overcome increasing democratic deficit and the crisis in public institutions now? It is obviously something that cannot be answered in a straightforward way. One can defend the argument for constitutionalisation of the state, the market and civil society. This is the way to overcome an element of parochialism in Nepali politics which continues to operate as a counter force against the achievement of a democratic state and, in the process, losing the moral and constitutional checks the institution of monarchy provided until recently.
The other is by establishing the credibility of democratic life. Who can act as a conscience-keeper of the nation when the institution of monarchy is drastically weakened by an ordeal as the present one while national political parties and elites are sharply divided along geopolitical lines lacking an anchor and purposive direction? The springs of restless democratic aspirations are spiraling the source of rebellion in all aspects of national life. A collective political effort alone can help solve the growing crisis of governability arising out of pervasive poverty, political drift and Maoist insurgency and thereby restore the normalcy in public life.
Simultaneously, monarchy as a seat of statesmanship should seek to fulfil the expectations attached to Rajdharma. Late King Birendra proved an illustrious monarch. King Gyanendra, it is hoped, will follow the glorious tradition his ancestors had set. (The author is professor of political science at Tribhuvan University, Kathmandu)
HUMAN RESOURCES:
Nepal is potentially rich in human resources. However, rapid population growth and sustained poverty at the household level are the two critical obstacles to the realization of this potential. The contribution of women to the national economy is not adequately reflected in the national statistics.
HEALTH AND NUTRITION:
Average life expectancy within the last two decades has increased by 13.5 years. Nonetheless, average life expectancy is only 58 years (2001 figure). Women have a life span which is shorter by two years compared to men. Infant mortality rate is improving, but is still one of the highest in the region. Diarrhea, pneumonia and measles remain the main determinants of infant mortality. High incidence of undernutrition, early marriage and child bearing, poor housing conditions, inadequate access to safe drinking water, insufficient sanitary facilities and abuse of alcohol and tobacco contribute to the nation's poor health standard.
Nepal Language
It's quite easy to get by with English in Nepal; most of the visitors will have to deal with in the Kathmandu valley and in Pokhara will speak good English. Along the main trekking trails, particularly the Annapurna Circuit, English is widely understood. However, it's interesting to learn at least a little Nepali and it's quite an easy language to pick up. Nepali is closely related to Hindi and, like Hindi, is a member of the Indo-European group of languages. Although Nepali is the national language of Nepal and is the linking language between all the country's ethnic groups there are many other languages spoken. The Newars of the Kathmandu Valley, for example, speak Newari and there are other languages spoken by the Tamangs, Sherpas, Rais, Limbus, Magars, Gurungs and other groups. In the Terai, bordering India, Hindi and Maithali, another Indian language of their region, are often spoken. Even if you can learn no other Nepali, there is one word every visitor soon picks up - Namaste. Strictly translated it means I salute the god in you, but it is used as an everyday greeting encompassing everything from Hello to How are you? and even 'see you again soon'. Properly used it should be accompanied with the hands held in a prayer like position, the Nepali gesture which is the equivalent of westerners shaking hands.
Society in Nepal
NEPAL IS OFTEN CHARACTERIZED as a country caught in two different worlds, having one leg in the sixteenth century and another in the twentieth century. Entrenched in a feudalistic social structure, the deeply tradition-bound society increasingly was experiencing the pervasive influence of Western material culture. Most affected were the parts of the population that came in regular contact with Westerners. Nowhere was this juxtaposition of local traditional values and Western material culture more pronounced than in the Kathmandu Valley--the country's most urbanized region.
In the Kathmandu Valley in 1991, hordes of people took ritual baths in the highly polluted Baghmati River, especially near the temple of Pashupatinath, and walked to temples that dotted the valley's landscape. Numerous peasants carried their produce to the market on bicycles or on what is locally called a kharpan, a device that resembles a large weighing balance and is carried on the shoulder. Yet, young boys wore T-shirts emblazoned with Michael Jackson or other Hollywood celebrities and watched "Miami Vice" or other American television shows. The skyline of urban areas such as Kathmandu, Siddhartha Nagar, and Pokhara was interrupted by television antennas. Copying Western popular culture and values had become the thing to do. Nepalese youth even took drugs, and the number of drug addicts had increased significantly in the 1980s.
The adoption of Western popular cultural values has not, however, translated into much-needed technological and economic progress and a consequent reduction in pervasive poverty. Although youths, especially those living in and around urban centers, readily adopted Western consumer habits, they appeared to have little knowledge about more productive habits that the West exemplifies. Entranced by the tide of consumerism, Nepalese youths seemed poorly prepared or unwilling to do hard work and make sacrifices that were imperative for establishing dynamic economic production and development. As a result, consumerism outpaced productive capacity--a process that was clearly contrary to sustained socioeconomic progress--and the country remained in a state of economic backwardness.
Despite Nepal's increasing contact with the West since liberation from Rana rule in 1951, the feudalistic yoke has not been broken. Even after thirty-five years of economic development planning, poverty remained throughout the country. Government intervention in economic development under the rubric of planning has led to a breakdown in the traditional patron-client relations. In the past, this relationship provided some security of survival--or what Karl Polyani termed in 1957 "the absence of the threat of individual starvation"--for the clients, although they were placed in a subservient position. In 1991 such patron-client relations had been replaced by wage relations, but planned development had not been able to create enough employment opportunities to gainfully absorb the clients who no longer could rely on their patrons.
There was no doubt among observers that only an increasing flow of foreign aid and loans had kept Nepal from bankruptcy. Yet there seemed to be little evidence suggesting that the aid had, despite good intentions, alleviated mass poverty and uplifted the society as a whole. Unemployment among the educated was partially addressed through the continued expansion of government jobs, but such expansion resulted in bureaucratic redundancy and, in fact, hindered economic development. Furthermore, such a strategy had only a limited ability to reduce the mass unemployment and underemployment that typified Nepal's society. Widespread unemployment and
underemployment, which fueled poverty, further were exacerbated by continued rapid population growth. Despite a long-term and vigorous family planning program, the population had been growing at an increasing rate. Such population growth contributed to increasing environmental deterioration, given the frailty of the country's mountainous environment.
Economy in Nepal
Nepal, one of the world’s most breathtakingly beautiful countries, is also one of its least wealthy. Primarily an agrarian economy, Nepal grows her own grain, sugarcane and tobacco. Jute is grown and processed in local factories. Industry includes carpet manufacture, jute, cigarettes, sugar and oilseed mills, cement and brick production. Imports, which far outstrip export, include heavy machinery, petroleum and fertilizer and as you will realize in any middling town even, soap, shampoo and other fast moving consumer goods. Exports are carpets, leather goods, jute products and clothing.Major trade partners are India, the USA, the UK, Singapore, Japan and Germany.
Tourism is obviously a heavyweight industry and a source of precious foreign exchange. Foreign aid plays a major role in Nepal’s economic life. Infrastructure development projects and environmental conservation are areas where the government’s efforts find willing international support. Of late the government has set in motion measures of financial prudence by cutting back on expensive subsidies and cutting down on its erstwhile bulky bureaucracy.
GDP: $26.2 billion (1998 estimate) purchasing power parity
Per capita Income: $1100 per annum, purchasing power parity
Monarchy in Nepal
Kathmandu, June13, 2001 (Tehelka.com)The deaths of King Birendra and his heir-apparent, Dipendra, in the aftermath of June 1 'accidental' shoot-out mark the end of an era of direct succession of kingship established by the founder of modern Nepal, King Prithvi Narayan Shah in the beginning of the 18th century. The line of succession has now been shifted from the son to brother. Prince Gyanendra has become the 13th King of Nepal. Many of Nepal's 23 million people still revere the king as an incarnation of Hindu god, Vishnu, and the Hindu-Buddhist faith is that monarchy mediates the material and spiritual power that establishes its authority and legitimacy in the Nepali society.
Many political symbols are attached to the institution of monarchy. For example, it is regarded as a symbol of national unity and its ideological glue - nationalism - is the raison d'etre of modern nation-state. The monarch is also perceived as a lord having spiritual and temporal authority to protect the sacredness of Nepal Mandala, the universe of Nepal. It is considered to exist for the "Reasons of State" where people as citizens sustain their private and public life in social existence- peace, amity and cooperation.
The theory that upholds the belief that "King does no wrong" is embedded in its non-partisan formation. The practice of worshipping monarchy thus springs from the notion that King performs Rajdharma (statecraft) to regulate society, observes the Sanatan Dharma (the eternal religion), is of virtuous conduct, dispenses justice and safeguards the motherland from external intrusion. Popular expression like "Go to Gorkha for justice" captures the judicious tradition of the Nepali monarch in this historical aphorism.The founder of the Shah dynasty, King Ram Shah, established rule of law and social justice in the hills of Nepal at a time when many parts of the world were in a Hobbesian state of nature. He did not only solve the problems of anarchy and chaos but had some conception of a higher law than his self-will, a will to individualise himself through the trajectory of history.
King Prithvi Narayan Shah, the founder of present-day Nepal, rediscovered the roots of native virtues and introduced a vision of progress, patriotism and participation of diverse people in the social, economic and political construction of the nation-state through the institutionalisation of monarchical institutions, system of rights for the people and their places in society. The spread of nationalism and the articulation of coherent geopolitical worldview he defined latter became rallying points for his successors to marshal the support of people on behalf of the goals of modern state.
The identification of monarchy with social physics of the nation moulded by Hindu-Buddhist mores proved itself to be the most resilient institution that derived its legitimacy from the act of national unification, dharma-mediated statecraft and a radiator of native culture. In so doing, monarchy safely adapted to the Western ideology of Enlightenment -rationalism, modernity and aspiration of the age.
Two kinds of reason have thus been combined to nourish the institutions of monarchy. The standardisation of administrative, legal and economic practices, spread of Nepali language, literature and culture and art and tradition, focus on development tours to several places and construction of shrines and symbols around the country were designed to construct the "national identity". The unifier had an ardent belief that freedom of people rests on the freedom of the State - a State capable of building its own national culture and civilisation upon the materiality of the territory it possesses.
In the 1940s, it was King Tribhuvan who provided guidance to the then political parties and leaders in their effort to take the country out of the clutches of autocratic Rana rulers. The Rana regime had kept the people politically docile up until that time. Monarchy's help to resolve the conflicts between aristocracy and democracy in favour of the latter is a recorded fact. In other words, it sought to create virtuous environment for the achievement of common good.
In a delicate geopolitics of the nation, symbols were transformed into substantive legitimacy to the popular movement aspiring for democracy. His feat was by no means small as he articulated the need for collective national consciousness for holding the State and society together under constitutional bounds. The essential differentiation between politics and morality, which the then political leaders failed to make clear, widened the gulf between law and politics.
The institution of monarchy was, therefore, particularly important when political institution building was critically required to stipulate the expected behaviour of all forces but very difficult to achieve. A salient example can be traced from the monarch's efforts, matching the European models, of protecting the national heritage and projecting the identity of Nepal abroad despite immense pressure for conformity and uniformity.
Monarchy's ability to transcend "partisan politics" not only set itself above many institutions of governance but also helped achieve a "single national community" as opposed to the ideology of identity politics and caveman feelings of mutual hate. Evidently, monarchy seems to have known that a purely utopian approach to the problem of national community offers little hope of escape from the impending anarchy.
Monarchy often played the role of a safety valve of society against the threat of imperialism and native radicalism without being socially conservative in its ideology. This is the reason social change in Nepaloften occurred in a spiral manner. Yet, the geniuses of monarchs are full of dramatic contrasts based on the individual personality of kings: some were powerful and assertive, while others were mere figureheads. Quite a few of them were captive of local aristocracy and some even upheld an image of constitutional monarch.
A similar contrast is also found at the elite and mass level. For example, both the groups do not fully grasp the vision of democracy and used constitutional interpretations for their own interests. Here, too, the role of monarch remained salient in facilitating the political transition along democratic lines. Monarchy is regarded as an element of continuity, a continuity of Nepali history, society, institution and the statehood. And, it percolated institutional memory of managing political order at a time of the crisis in civic and political institutions. Several institutional and policy innovations underway since the 1950s marked a point that monarchy also served as a catalyst for social and political reforms. Late king Birendra can be considered as a key force in himself for the restoration of democracy, human rights and social justice. During his reign, Nepalis found their sovereignty in a unity between political life and the institution of monarchy.
How does one overcome increasing democratic deficit and the crisis in public institutions now? It is obviously something that cannot be answered in a straightforward way. One can defend the argument for constitutionalisation of the state, the market and civil society. This is the way to overcome an element of parochialism in Nepali politics which continues to operate as a counter force against the achievement of a democratic state and, in the process, losing the moral and constitutional checks the institution of monarchy provided until recently.
The other is by establishing the credibility of democratic life. Who can act as a conscience-keeper of the nation when the institution of monarchy is drastically weakened by an ordeal as the present one while national political parties and elites are sharply divided along geopolitical lines lacking an anchor and purposive direction? The springs of restless democratic aspirations are spiraling the source of rebellion in all aspects of national life. A collective political effort alone can help solve the growing crisis of governability arising out of pervasive poverty, political drift and Maoist insurgency and thereby restore the normalcy in public life.
Simultaneously, monarchy as a seat of statesmanship should seek to fulfil the expectations attached to Rajdharma. Late King Birendra proved an illustrious monarch. King Gyanendra, it is hoped, will follow the glorious tradition his ancestors had set. (The author is professor of political science at Tribhuvan University, Kathmandu)
Festivals in Nepal
Mata Tirtha Snan (Mother's Day)
This is one of the widely celebrated festivals that falls on the first month, Baisakh (April/May), of the Nepali Year.It is also called Mata Tirtha Aunsi as it falls on a new moon night.
Buddha Jayanti
This day is celebrated to mark the birthday of the Lord Buddha which dates back in about 543 BC.It falls on Jestha Purnima (Full moon night-May/June).
Ghanta Karna Chaturdasi
This festival celebrates the exorcism of the mythical demon Ghantakarna.It is also called Gathemangal festival which falls on trayodashi of the month Shrawan (July/August).
Janai Purnima,Rakshya Bandhan,Khumbeshwor Mela Patan
Janai Purnima is the festival of Sacred Thread.On this day every Hindu ties a sacred thread on the wrist.It is also called Rakshya Bandhan.On this day, there is a big Mela (fair) at Khumbeshwor, Lalitpur.It is again on a full moon night.
Gaijatra
The festival of "Gai Jatra" (the procession of cows) which is one of the most popular festivals, is generally celebrated in the Nepalese month of Bhadra (August-September).This festival has its roots in the belief that the god of death, Yamaraj, must be feared and hence worshipped.
Shree Krishna Janmastami
Sri Krishna Janmastami marks the celebration of the birth of Lord Sri Krishna. This festival is also known as Krishna Jayanti or Janmashtami. Lord Krishna is regarded as the 8th avatar or 'incarnation' of Lord Vishnu.It falls on Saptami of Bhadra (August/September).
Gokarna Aunsi (Father's Day)
The most auspicious day to honour one's father is Gokarna Aunsi . It falls on the dark fortnight of Bhadra or in August or in early September.It is also known as Kuse Aunsi.
Teej Ko Darkhane Din
"Teej" is the fasting festival for women. Through this religious fasting, hindu women pray for marital bliss, wellbeing of their spouse and children and purification of their own body and soul. It takes place on Tritiya of Bhadra (August/September).
Indrajatra(Holiday Only in Kathmandu)
This festival falls in the end of Bhadra (August/September). Both Hindus and Buddhists unite to celebrate the festival of Indra Jatra with great enthusiasm.
Dashain Holidays
During the month of Kartik in the Bikram Sambat calendar (late September and early October), the Nepalese people indulge in the biggest festival of the year, Dashain. Dashain is the longest and the most auspicious festival in the Nepalese annual calendar, celebrated by Nepalese of all caste and creed throughout the country. The fifteen days of celebration occurs during the bright lunar fortnight ending on the day of the full moon.
Tihar Holidays
Tihar, the festival of lights is one of the most dazzling of all Hindu festivals. In this festival we worship Goddess Laxmi, the Goddess of wealth. It heralds the month of Kartik (October/November) starting with Kukur Puja-Narak Chaturdashi.
Maghe Sankranti
Maghe Sankranti is the beginning of the holy month of Magh, usually the mid of January. It brings an end to the ill-omened month of Poush (mid-december) when all religious ceremonies are forbidden. Even if it is considered the coldest day of the year, it marks the coming of warmer weather and better days of health and fortune.
Shree Panchami
This festival falls in mid Magh (January/February).It is celebrated as the birthday of Saraswati, the Goddess of Learning. She is the lily-white daughter of Shiva and Durga in spotless white robe and seated in a full-blown lotus.This day is also dedicated to the martyrs of Nepal and hence celebrated as Martyr's Day.
Maha Shiva Ratri
This day is the celebration dedicated to the Lord Shiva which falls on the Trayodashi of the month Fagun (February/March).
Fagun Purnima (Holi)
The ancient Hindu festival of Holi falls on late February or on early March. Allegedly named after the mythical demoness Holika, it is a day when the feast of colours is celebrated. The festival is of a week. However, it's only the last day that is observed by all with colours.
Ghode Jatra
Ghode Jatra, the Horse Racing Day falls on Darhsa Shrad Aunsi of the month Chaitra (March/April). A grand horse parade takes place at Tundikhel, the central point of the city reputed to have been in the former days the largest parade ground in Asia.
Shree Ram Nawami
Ram Nawami is celebrated in the mid of Chaitra (March/April) as Lord Ram's Birthday. It is celebrated with much pomp at Janaki temple in Janakpur city, which lies in southern Nepal.
Bagh Jatra
The Bagh Jatra of Pokhara is another cultural baggage brought by Newars from Kathmandu, celebrated in early august. The festival has been celebrated in Pokhara for about 150 years. It expresses the people's joy at their deliverance from a marauding tiger. On the first day, people dress up like hunters and make an appearance accompanied by musical bands. The next day is an interlude devoted to the showing of comic programs. For three days,the hunting party parades through different parts of the town before "slaying" the beast to end the festivities.
Bhairav Kumari Jatra
This is one of the major religious celebrations in Dolkha, an historic town in north-eastern Nepal (133 km from Kathmandu off the highway to Tibet). The festival falls on early August; and consists of masked dances that go on non-stop for five days. Escorted by musical bands, dancers representing the deities Bhairav and Kumari and other gods and goddesses swirl and sway through Dolkha, visiting its many temples. On the occasion, devotees also undergo fasting and worship Bhairav and Kumari. The ceremony has a history going back more than five centuries.
Chaite Dasain
Chaite Dasain used to be the original day of the grand Dasain festival (which takes place exactly six months later now), but because people got their stomachs upset after feasting on spicy food during the warm month of Chaitra, the grand celebration was shifted to the cooler season. But the religious fervor is still evident in the celebrations of the day.
Gaura Parva
Gaura Parva is another celebration honoring Lord Krishna's birthday. It is celebrated in far western Nepal with much gusto for two days (August/September). Apart from the many ceremonies that happen during this festival, it is the occasion for married women to put on the sacred thread. The deuda dance is a major part of the festivities in which participants hold hands and form a circle as they step to traditional music.
Gunla
Gunla is a sacred month dedicated to Lord Buddha. This festival commemorates the auspicious "rains retreat" when the Buddha, over 2,500 years ago, led his close disciples into solitary meditation and preached to them the essence of his principles.
Guru Purnima
Teachers come second (after the gods) in the Hindu hierarchy of respect. The full moon day of the month June/July is set aside for students to pay homage to their teachers and receive blessings from them in return. At a place called Vyas on the Kathmandu-Pokhara highway, special worship is performed to Maharishi Vyas, the saint who wrote the great Hindu epic, Mahabharat. For Buddhists, the occasion (Dilla Punhi) is sacred as the day when the Buddha-to-be entered the womb of Queen Mayadevi. Religious functions are held at monasteries and temples to commemorate the event.
Lhosar
Lhosar is the Tibetan New Year which falls on February/March. This festival is mast impressively observed by all the Tibetan-speaking populations. They organize folk songs and dances on this occasion. These dances can be seen in Khumbu, Helambu and other northern regions of Nepal and also at Boudhanath in Kathmandu.
Rato Macchendranath Jatra
(Begins on the full moon day of Baisakh)This is the longest as well as the most important festival of Patan. It begins with several days of ceremonies and the fabrication of a wooden-wheeled chariot at Pulchowk, near the Ashoka Stupa.
Mani Rimdu
(Full moon of the 9th Tibetan month) Mani Rimdu is the biggest event of the year for the Sherpas of the Khumbu region. Sherpas from the Khumbu region congregate at Thyangboche Gompa, the picturesque monastery situated on a spur at 3,870 meters from where both Mt. Everest and Ama Dablam can be seen.
Mata-yaa
Celebrated in mid-August Mata-yaa is one of Patan's popular festivals. It consists of a day-long procession of devotees going around the Buddhist courtyards of the town and offering worship at the shrines there. Carrying lighted tapers and joss sticks in their hands, Mata-yaa participants rush in a meandering file and visit the hundreds of Buddhist sites scattered all over Patan. They toss rice grains, flowers and coins at the shrines as they pass by. Some devotees wear elaborate and amusing costumes. Musicians also take part in the parade.
Neel Barahi Pyakhan
Neel Barahi Pyakhan is a sacred masked dance which is shown over four days(August/September)in different parts of Bode. Nineteen persons representing the town's guardian pantheon take part in the dance performance. Music is provided by a 27-piece traditional orchestra. The ceremony invokes peace and harmony, and is dedicated to the deity Neel Barahi whose temple is located in a jungle outside Bode. Bode adjoins Thimi which is 8 km east of Kathmandu.
Rath Yatra
Biratnagar in south-eastern Nepal brings out a spectacular chariot procession to mark Lord Krishna's birthday (August/September). The parade sets out from the Radha Krishna temple and goes around the town. The six-meter tall chariot carries the images of Krishna and his consort Radha and is drawn by hordes of devotees. The annual chariot festival was started in 1932 to commemorate the building of a temple dedicated to Krishna.
Sita Vivaha Panchami
This festival, commemorating the marriage of Sita to Ram, is particularly celebrated in Janakpur. Each year in Janakpur, idols of Ram and sita are brought out in bright processions and their Hindu wedding ceremony is enacted.
Tamu Dhee
Tamu Dhee (also known as Trahonte) is a Gurung holiday (august). Ceremonies are performed to purge the neighborhood of evil spirits and to safeguard one's farm and farm animals from hostile elements. The festival can be observed in Pokhara. Groups of people beating on different kinds of drums form a colorful procession and make house-to-house visits. Participants with their faces smeared with soot and wearing feather headdresses parade through the town to drive away negative influences and ensure peace and security.
Tansen Jatra
The hilltop town of Tansen in central Nepal exults in a week-long festive spree beginning with Janai Purnima, when Hindus change their sacred threads. The next day, Gai Jatra is marked by parading figures of cows made of bamboo and cloth. Ropai Jatra is the rice planting ceremony and participants perform plowing and planting acts on the streets. During Bagh Jatra, actors dressed up like tigers and hunters march through town. Then there are the parades. Images of Ganesh, Bhimsen and Narayan are placed on palanquins and carried around Tansen. The celebrations climax on August 12 with Bhagawati Jatra, the procession of the town's protective goddess.
Taya Macha
The Taya Macha dance is shown in different parts of Pokhara as part of the Gai Jatra observances. The five dancers, four dressed up as angels and one as a clown, are accompanied by a group of traditional musicians. It is believed that the performance will bring peace to the souls of those who have passed away during the previous year. The festival has its roots in the Kathmandu Valley. It was brought to Pokhara by Newars who migrated here centuries ago.
Yomari Punhi
Yomari Punhi is one of the popular Newar festivals observed every year during the full moon of December. A yomari is a confection of rice-flour (from the new harvest)dough shaped like fig and filled with brown cane sugar and sesame seeds, which is then steamed.
Nepal Musium
The National Museum
The National Museum located on the way to Swayambhunath Hill is most popular among the Kathmandu people. It holds not only ancient artifacts, but also interesting mementos of recent kings and recently used firearms. A visitor to the museum will understand much about the way wars were fought in this part of the world and the type of firearms that were used to conquer Nepal and later to protect it from the British Raj. Other artifacts include ancient statues, paintings, and murals. You may be interested in the doll collection as well as the stuffed animals there. The collection of coins in the complex includes coins going back to the second century BC as well as excellent samples from dynasties that ruled Nepal after the birth of Christ.
Timings:From 10:30 am to 3 pm, except on Tuesdays and govt.
holidays.From 10:30 am to 2 pm, on Fridays.
The Tribhuvan Museum
It is located in the Hanuman Dhoka Palace. This palace was the main seat of the Shah kings for many years. Here is an exhibit that highlights the life of King Tribhuvan. King Tribhuvan is best remembered for his valiant efforts in liberating the nation from the rule of the Rana prime min isters. You may also wish to look out over Kathmandu from the Basantapur Tower in the complex. It is said that a benevolent king used to keep watch over his people from this window to make sure that food was being cooked in every home (the smoke coming from the roof-tops told him whether or not a cooking fire was on in every house). You may also wish to see the section that carries the mementos of King Mahendra and observe the Malla architecture and carvings.
Timings:
From 10:30 am to 3 pm, except Tuesdays.
From 10:30 am to 2 pm, on Fridays
The Museum of Natural History
This museum is nearby the Swayambhunath Hill and has a fine display of Himalayan butterflies, snakes and plants. Though it is among the least frequented museums in the Valley, a visit to the museum will show you many rare birds and insect species.
Timings:
From 10 am to 4 pm, except on Saturdays and on official government holidays
Kaiser Library
It is near Thamel, the main tourist center of Nepal. It contains a collection of 30,000 books of Kaiser Shumsher Jung Bahadur Rana. Many of the books are romances and adventure-writings from Europe and were imported all the way from England by special order. It is said that Kaiser Shumsher knew many of the books by heart and took pride in the diversity of the collection. The topics range from esoteric religion to law. The gardens at the back are also interesting and the Ministry of Education is located in the complex.
Timings:
Open daily,except on Saturdays and on official holidays.
The National Bronze Art Museum
Museum has a collection of some of the finest pieces of bronze created by Valley artisans and the number of items is about 900. With good representations of both Hindu and Buddhist religions, the art work ranges from Malla to the later period. The oldest work of art there is believed to be from the llth century AD.
The National Art Gallery
This museum is in the Palace of Fifty-five Windows. This palace is believed to be the first in the Kathmandu Valley to use glass, much coveted by the ancient rulers. Within the palace are beautiful paintings of erotic motifs, paubhas, and animals. The stonework is especially fine and a room outlines the life and times of the Shah kings of Nepal. There are also samples of everyday items used in the past by famous people. Among the displays are scriptures that are among the most valuable in the kingdom.
Timings:
From 10 am to 4 pm, and
From 10 am to 4 pm, on Fridays.
The National Woodworking Museum:
The National Woodworking Museum in Dattatreya Square often surprises visitors. Upon entering the museum, guests ask for the exhibits. However, the building itself is the museum and contain very finely carved pillars, windows, doors, and struts. Also, there are wood carving samples that go back to the l5th century. Wood was a major constructing item long before that time but not much survives due to the adverse effects of time and weather. The building was constructed in the l5th century by King Yaksha Malla. It is called the Pujari Math and outside the Math, you have to get out of the museum and walk along an alley where the ceiebrated Peacock Window is situated.
Timings:
From 10 am to 4 pm, except on Tuesdays.
The Bronze and Brass Museum
It is housed in a newly renovated building near the Pujari Math, Much of the dis- plays have been restored and are in excellent condition. Among the displays are items of everyday use to the ordinary people as well as items used by the rich and the famous of Malla times. Platters for worship, lamps, water pots, horns, and other items tell the visitor how the people in Bhaktapur led their ordinary iives. An ornate ink pot also tells us that the kings of yesteryears were very much interested in learning and writing. One such king is supposed to have learned seventeen languages and wrote verses in them.
Timings:
Open daily, except on Tuesdays
Asa Archives
It is located on the western fringe of the old part of Kathmandu, the archives possess an exceptional collection of over 6,000 loose leaf handwritten books and 1,000 palm-leaf documents. The rare collection is an insight into the literary tradition of medieval Kathmandu. The oldest manuscript here dates back to AD 1464. Most of the manuscripts are in Sanskrit and Nepalbhasa languages.
It is located on the western fringe of the old part of Kathmandu, the archives possess an exceptional collection of over 6,000 loose leaf handwritten books and 1,000 palm-leaf documents. The rare collection is an insight into the literary tradition of medieval Kathmandu. The oldest manuscript here dates back to AD 1464. Most of the manuscripts are in Sanskrit and Nepalbhasa languages.
Timings:
from 11 am to 5 pm, except Saturdays and holidays.
The Patan Museum
It is inside Patan Durbar in the Durbar Square specializes in bronze statues and religious objects, which add up to nearly 900 items. Some of the art goes back to as early as the llth century, and there is evidence that certain objects date from the period of the Lichhavi kings. Most of the statues are of Buddha, Bishnu, Lokeswar, and Devi, covering both the Hindu and the Buddhisf iconology. The museum has recently been completely renovated which has enhanced its appeal.
Timings:
from 10:30 am to 4:30 pm, except Tuesdays and holidays
Subscribe to:
Posts (Atom)
