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NEWAR ARCHITECTURE the Typology of the Malla Period Monuments of the Kathmandu Valley
BBarbaraarbara Gmińska-NowakGmińska-Nowak Nicolaus Copernicus University, Toruń Polish Institute of World Art Studies NEWAR ARCHITECTURE The typology of the Malla period monuments of the Kathmandu Valley INTRODUCTION: NEPAL AND THE KATHMANDU VALLEY epal is a country with an old culture steeped in deeply ingrained tradi- tion. Political, trade and dynastic relations with both neighbours – NIndia and Tibet, have been intense for hundreds of years. The most important of the smaller states existing in the current territorial borders of Nepal is that of the Kathmandu Valley. This valley has been one of the most important points on the main trade route between India and Tibet. Until the late 18t century, the wealth of the Kathmandu Valley reflected in the golden roofs of numerous temples and the monastic structures adorned by artistic bronze and stone sculptures, woodcarving and paintings was mainly gained from commerce. Being the point of intersection of significant trans-Himalaya trade routes, the Kathmandu Valley was a centre for cultural exchange and a place often frequented by Hindu and Buddhist teachers, scientists, poets, architects and sculptors.1) The Kathmandu Valley with its main cities of Kathmandu, Patan and Bhak- tapur is situated in the northeast of Nepal at an average height of 1350 metres above sea level. Today it is still the administrative, cultural and historical centre of Nepal. South of the valley lies a mountain range of moderate height whereas the lofty peaks of the Himalayas are visible in the North. 1) Dębicki (1981: 11 – 14). 10 Barbara Gmińska-Nowak The main group of inhabitants of the Kathmandu Valley are the Newars, an ancient and high organised ethnic group very conscious of its identity. -
Language Politics and State Policy in Nepal: a Newar Perspective
Language Politics and State Policy in Nepal: A Newar Perspective A Dissertation Submitted to the University of Tsukuba In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in International Public Policy Suwarn VAJRACHARYA 2014 To my mother, who taught me the value in a mother tongue and my father, who shared the virtue of empathy. ii Map-1: Original Nepal (Constituted of 12 districts) and Present Nepal iii Map-2: Nepal Mandala (Original Nepal demarcated by Mandalas) iv Map-3: Gorkha Nepal Expansion (1795-1816) v Map-4: Present Nepal by Ecological Zones (Mountain, Hill and Tarai zones) vi Map-5: Nepal by Language Families vii TABLE OF CONTENTS Table of Contents viii List of Maps and Tables xiv Acknowledgements xv Acronyms and Abbreviations xix INTRODUCTION Research Objectives 1 Research Background 2 Research Questions 5 Research Methodology 5 Significance of the Study 6 Organization of Study 7 PART I NATIONALISM AND LANGUAGE POLITICS: VICTIMS OF HISTORY 10 CHAPTER ONE NEPAL: A REFLECTION OF UNITY IN DIVERSITY 1.1. Topography: A Unique Variety 11 1.2. Cultural Pluralism 13 1.3. Religiousness of People and the State 16 1.4. Linguistic Reality, ‘Official’ and ‘National’ Languages 17 CHAPTER TWO THE NEWAR: AN ACCOUNT OF AUTHORS & VICTIMS OF THEIR HISTORY 2.1. The Newar as Authors of their history 24 2.1.1. Definition of Nepal and Newar 25 2.1.2. Nepal Mandala and Nepal 27 Territory of Nepal Mandala 28 viii 2.1.3. The Newar as a Nation: Conglomeration of Diverse People 29 2.1.4. -
Community Based Participatory Approach in Cultural Heritage Reconstruction: a Case Study of Kasthamandap
Community based participatory approach in Cultural Heritage Reconstruction: A case study of Kasthamandap Rija Joshi1, Alina Tamrakar2, Binita Magaiya3 Abstract Kasthamandap, a centrally located monument in the old settlement of Kathmandu, is the 7th century structure, from which the name of Kathmandu valley originated. Kasthamandap was originally a public rest house and holds social, cultural and religious significance. The 25th April Gorkha earthquake completely collapsed the monument and it took a year before the government disclosed its reconstruction plan. However, the preparations were not satisfactory. The proposed plans severely contradicted with the traditional construction system. The introduction of modern materials such as steel and concrete made the aesthetic and artistic values of the monument to lose its original identity. The general public couldn’t accommodate with the idea of our national heritage being rebuilt with considerably newer materialistic ideas and a large public outcry against the proposal was seen. The necessity of reconstruction using traditional methods and materials with equal involvement of the community was realised to maintain identity, increase community belongingness and to connect new generation with the heritage. Therefore, a community initiative to rebuild Kasthamandap started with the involvement of diverse groups from the community. This paper discusses the observations, learning and achievements of community participation of the Kasthamandap rebuilding process. Further, the paper includes exploration of both tangible and intangible aspect and its benefits for overall heritage knowledge of Kathmandu valley. This paper presents an exemplary participatory heritage-making concept, which can be a learning for heritage reconstructions in future. Key words: Cultural Heritage, Community participation, Reconstruction, Conservation 1. -
Ritual Movement in the City of Lalitpur
RITUAL MOVEMENT IN THE CITY OF LALITPUR Mark A. Pickett This article intends to explore the ways that the symbolic organization of space in the Newar city of Lalitpur (J;'atan) is renewed through ritualized movement in the many processions that take place throughout the year. Niels GUlschow (1982: 190-3) has done much 10 delineate the various processions and has constructed a typology of fOUf different forms, I In my analysis I build on this work and propose a somewhat morc sophisticated typology of processions that differentiates the lypes still further. Sets of Deities Space is defined by reference to several sels of deities that are positioned at significant locations in and around the city. Gutschow (ibid.: 165, Map [82) shows a set of four Bhimsen shrines and four Narayana shrines which are all located within the city. 80th sets of four ~hrines encircle the central palace area. Gutschow (ibid.: 65, Map 183) also shows the locations of eight Ganesh shrines that are divided into two sets of four. One of these groups describes a polygon that like those of the shrines of Bhimsen and Narayana, encircles the palace area. It is not clear what significance, if any, that these particular sets of deities have for the life of the city. They do not givc risc to any specific festival, nor are they visited, as far as I am aware in any consecutive manncr. Other sets of deities have very clear meaning, however, and it is to thesc that I shall now turn to first morc on the boundaries which give the city much of its character. -
Cialis Discount
Iconography: Meaning and Myths of Icons Aditi Trivedi (HUMCUS103) LE2012761005 The Saptamātṝkās Iconography: Meaning and Myths of Icons – Assignment 3 Name: Aditi Trivedi Class: FSLE 1 Application No.: LE2012761005 Word Count: 2385 1 Iconography: Meaning and Myths of Icons Aditi Trivedi (HUMCUS103) LE2012761005 The Saptamātṝkās Worship of goddess is one phenomenon which can be observed across many cultures but it is not a recent idea. The famous ‘Venus Figurine’ from the prehistoric times is one of the first indications of worship of female deities. Like most other goddesses, this deity is also believed to have been worshipped for fertility1. While other civilisations have also had male deities of fertility (e.g.: Min in Egypt), women’s association with fertility in humans as well as vegetation of the earth has been observed throughout. In Egypt itself, the need for the female principle has been acknowledged and one of the deities of fertility, Hapi is depicted as being half-man and half-woman, while a civilisation like Mesopotamia had a distinct fertility goddess, Ninhursag2. In India, female deities are known to have been worshipped right from the Vedic times. However, back then, their worship was not very popular, and the number of goddesses was limited, with some of the most important ones being Ushas and Aditi. Over the centuries, the number of goddesses in the Brahmanical religion has increased as more people became a part of the cult worshipping goddesses. Goddesses like Lajja Gauri3 and the figurine found of a woman with a flower issuing from her womb (from the Harappan Civilisation)4 are some of the earliest references to goddess worship for fertility in India. -
MAHALAXMI 2056/2057DIVIDEND SN S.HOLDER Name of Share Holder Cash 1 24 Kanti Devi Nunia 168 2 70 Bharat Pd Khanal 56 3 114 Hari
MAHALAXMI 2056/2057DIVIDEND SN S.HOLDER Name Of Share Holder Cash 1 24 kanti devi nunia 168 2 70 bharat pd khanal 56 3 114 hari pd paudel 56 4 204 bhagya narayan misra 56 5 205 awaadh kishor pd rauniyar 112 6 237 ramesh k agrawal 112 7 247 janaki shrestha rawal 56 8 256 sandip man sakya 56 9 275 ramesh pd shah 140 10 276 roshan k shah 140 11 303 tilak lal shrestha 140 12 310 laxmi devi shrestha 140 13 326 sarita devi rauniyar 168 14 482 sarba jit lal pd kalwar 140 15 483 ishwari lal pd 140 16 507 bimala devi 140 17 514 prem lata kumari 140 18 521 binod kumar agrawal 168 19 522 ramesh k agrawal 196 20 523 paban kaagrawal 28 21 537 jwala pd raghubansi 56 22 547 krishna lal sah teli 56 23 555 naresh k paudel 56 24 609 govenda man dandol 56 25 704 ram ayodya pd 84 26 705 kamala kanta devi 84 27 706 arjun kumar abinas 56 28 708 nabin sharma 56 29 807 prava devi dangol 56 30 857 sanjay kumar shrestha 56 31 899 mahesh pd gupta 56 32 900 sudama devi 56 33 902 dipak k agawal 140 34 921 laxmi manandhar 84 35 933 raj kisor pd kalwar 56 36 969 aakash kumar rauniyar 168 37 970 aasish kumar rauniyar 168 38 971 dinesh pd rauniyar 168 39 972 atul kumar rauniyar 168 40 973 sobha devi 56 41 991 kamarudin miya 56 42 1021 purna chandra bhattarai 56 43 1044 ganesh kumari ranjitkar 56 44 1055 nati kaji shakya 56 45 1137 bhai ram ranjit 112 46 1159 suryaman maharjan kulai 140 47 1161 tanka raj pokhrel 28 48 1235 bidhya maharjan 56 49 1236 bibek maharjan 56 50 1237 rakshya maharjan 56 51 1238 chiri babu maharjan 140 52 1239 misri maharjan 140 53 1240 babu kaji -
State of the World's Minorities and Indigenous Peoples 2016 (MRG)
State of the World’s Minorities and Indigenous Peoples 2016 Events of 2015 Focus on culture and heritage State of theWorld’s Minorities and Indigenous Peoples 20161 Events of 2015 Front cover: Cholitas, indigenous Bolivian Focus on culture and heritage women, dancing on the streets of La Paz as part of a fiesta celebrating Mother’s Day. REUTERS/ David Mercado. Inside front cover: Street theatre performance in the Dominican Republic. From 2013 to 2016 MRG ran a street theatre programme to challenge discrimination against Dominicans of Haitian Descent in the Acknowledgements Dominican Republic. MUDHA. Minority Rights Group International (MRG) Inside back cover: Maasai community members in gratefully acknowledges the support of all Kenya. MRG. organizations and individuals who gave financial and other assistance to this publication, including the Ministry for Foreign Affairs of Finland. © Minority Rights Group International, July 2016. All rights reserved. Material from this publication may be reproduced for teaching or other non-commercial purposes. No part of it may be reproduced in any form for Support our work commercial purposes without the prior express Donate at www.minorityrights.org/donate permission of the copyright holders. MRG relies on the generous support of institutions and individuals to help us secure the rights of For further information please contact MRG. A CIP minorities and indigenous peoples around the catalogue record of this publication is available from world. All donations received contribute directly to the British Library. our projects with minorities and indigenous peoples. ISBN 978-1-907919-80-0 Subscribe to our publications at State of www.minorityrights.org/publications Published: July 2016 Another valuable way to support us is to subscribe Lead reviewer: Carl Soderbergh to our publications, which offer a compelling Production: Jasmin Qureshi analysis of minority and indigenous issues and theWorld’s Copy editing: Sophie Richmond original research. -
Essence of Hindu Festivals & Austerities
ESSENCE OF HINDU FESTIVALS AND AUSTERITIES Edited and translated by V.D.N.Rao, former General Manager of India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi now at Chennai 1 Other Scripts by the same Author: Essence of Puranas:- Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras* Essence of Sankhya Parijnaana*- Also Essence of Knowledge of Numbers Essence of Narada Charitra Essence Neeti Chandrika* [Note: All the above Scriptures already released on www. Kamakoti. Org/news as also on Google by the respective references. The one with * is under process] 2 PREFACE Dharma and Adharma are the two wheels of Life‟s Chariot pulling against each other. -
No Justice, No Peace: Conflict, Socio-Economic Rights, and the New Constitution in Nepal
WICKERI_FINAL_051710_KPF (DO NOT DELETE) 5/21/2010 1:20:10 AM NO JUSTICE, NO PEACE: CONFLICT, SOCIO-ECONOMIC RIGHTS, AND THE NEW CONSTITUTION IN NEPAL Elisabeth Wickeri* I. INTRODUCTION One day after the signing of the November 21, 2006 Com- prehensive Peace Accord (CPA) between the Nepali govern- ment1 and the Communist Party of Nepal (Maoist), Kath- mandu’s The Himalayan Times editorial board declared, “Nepal has entered into a new era of peace, democracy and govern- ance.”2 The CPA formally ended the more than ten-year con- flict waged by Maoist insurgents since 1996.3 Over the next * Executive Director, Leitner Center for International Law and Justice at Fordham Law School, 2009–Present; Fellow, Joseph R. Crowley Program in International Human Rights, Leitner Center for International Law and Justice, 2008–2010; J.D., New York University School of Law, 2004; B.A., Smith College, 2000. Empirical research for this Article is drawn in part on field- work the author led in Nepal in March and May 2009 as part of the Fordham Law School Crowley Program in International Human Rights. The 2009 program focused on land rights in rural, southwestern Nepal. Participants conducted interviews with more than four hundred people in fifteen communities in southern Nepal, as well as local and national government representatives, activists, civil society workers, and international actors. Additional inter- views were conducted in March 2010. This documentation of the impact of landlessness on the rights of rural Nepalis forms the basis of the author’s analysis of the state of socio- economic rights guarantees in Nepal today. -
The Caste System in Nepal - According to the Youth
The Caste System in Nepal - According to the youth Anslag: 70.095 Afleveringsdato: 17 Januar 2014 Sociologi og Kulturanalyse Samfundsfagligt Fakultet Syddansk Universitet Esbjerg Semesterprojekt – 5. Semester Vejleder: Stine Piilgaard Porner Nielsen Ida Lykke Jensen Zalla Mandozai Ida Lykke Jensen The Caste System in Nepal 17.01.2013 Zalla Mandozai - According to the youth 5. Semester Tro og love erklæring ”Det erklæres herved på tro og love, at undertegnede egenhændigt og selvstændigt har udformet denne rapport. Alle citater i teksten er markeret som sådanne, og rapporten eller væsentlige dele af den har ikke tidligere været fremlagt i anden bedømmelsessammenhæng.” Ida Lykke Jensen Zalla Mandozai 2 Ida Lykke Jensen The Caste System in Nepal 17.01.2013 Zalla Mandozai - According to the youth 5. Semester Index 1.0 Problem Field ........................................................................................................................................ 5 Thesis Statement .................................................................................................................................................... 6 1.2 Reader’s Guide ................................................................................................................................................. 6 2.0 Human Rights ........................................................................................................................................ 7 3.0 Background of Nepal ......................................................................................................................... -
An Analysis of Isabella Tree's the Living Goddess
Journal of Xi’an Shiyou University, Natural Science Edition ISSN : 1673-064X Cultural Documentation in British Travel Literature: An Analysis of Isabella Tree’s The Living Goddess Devika S Research Scholar Department of English and Languages, Amrita Vishwa Vidyapeetham, Kochi Campus, India Dr Sreenath Muraleedharan K Assistant Professor [ Sr. Grade] Department of English and Languages, Amrita Vishwa Vidyapeetham, Kochi Campus, India ABSTRACT As a South Asian country without colonial history; but hit by globalization, travels to Nepal is yet to be explored. Nepal had an upsurge of travellers after 1951, the year when Nepal was unified as a nation. The study of travel narratives on Nepal found that there is hardly any manuscript on Nepal written by the West before this particular year as Nepal was circumscribed by Rana dynasty, the regime which kept Nepal unchanged for centuries. Years after, in 2014, Isabella Tree, a journalist from Britain visited Nepal with an enthusiasm of looking at the culture of a spiritually identified country. But she got fascinated by the ritually significant, culturally prevalent and socially ambivalent practice called Living Goddess in Nepal. This paper is a study on her travel narrative The Living Goddess and how she tries to rewrite the history by probing on the practice and misconceptions. The authors of this paper aim at revisiting Kumari cult as a symbol of empowerment of women. Index words- British, Travel, Nepal, Cultural documentation INTRODUCTION Virgin Goddess or Kumari worship dates back to 7th and 8th centuries, when Nepal was not unified as a country. The tradition probably began during the rule of Malla dynasty, especially in relation to goddess Talejubhavani, the protector of the Kathmandu valley. -
Culture and Politics of Caste in the Himalayan Kingdom
62 Occasional Papers Gurung, Harkal987 Himali Chherrama Baudha Dharma ("Buddhism ill Himalayan Region"). A paper presented in the first national Buddhist Conference in Kathmandu. 2001 lanaganana-2ool E. Anusar laliya Talhyanka Prambhik Lekhajokha ("Erhillc Dara ill accordallce to the Cellcus of2001 CULTURE AND POLITICS OF CASTE A.D.: Preliminary Assessment"). Kathmandu: Dharmodaya Sabha. IN THE HIMALAYAN KINGDOM Guvaju, Tilak Man 1990 Ke Buddhadharma Hilldudharmako Sakha Ho Ra? ("Is Buddhism a Branch of Hinduism?"). Pokhara, Nepal: Tulshi Ram Pandey Sri prasad Tamu. (Text in Nepali). Mukunda, Acharya er al.2000 Radio Sryle Book. Kathmandu: Radio This paper defines the concept of caste as it can be derived from the Nepal. literature and attempts to highlight the modality of its manifesta SPOTLIGHT 1999 SPOTLIGHT. Vol. 19, Number 19, November 26 tions in the context of Nepal. It argues that caste as an ideology or a December 2, 1999. system of values should not be taken as a face value while it is Wadia, A.S. 1992 The Message ofBuddha. Delhi: Book Failh India. (First judged in terms of its application in field reality. Evidences from its published in 1938). practice in Nepal do suggest that it is highly molded by the cultural Weber, Max 1967 The Religioll ofIlldia. The Sociology of Hillduism alld context of society and political interest of the rulers. Many of its Buddhism. Translated and Edited by Hans H. Gerth and Don ideological elements apply only partially in field situations. Martindale. New York: The Free Press, 1967 Defining the Concept of Caste Indeed, the division of the population into a number of caste groups is one of the fundamental features of social structure in Hindu society.