KWABAHA: A BUDDHIST PILGIRM TOURISM SITE

A Thesis Submitted To Central Department of In Partial Fulfillment of the Requirements for Degree of Master of Arts in Buddhist Studies

Submitted By

Bikash Gnawali Roll No. 31 Regd No. 6-2-37-764-2005 Batch No. 2067/68

Central Department of Buddhist Studies Tribhuvan University, Kirtipur

2017

LETTER OF RECOMMENDATION

This is to certify that the dissertation entitled “Kwabaha: A Buddhist Pilgrim Tourism Site” has been prepared by Mr. Bikash Gnawali (Roll No. 31/batch 2067/68) under my guidance.

This dissertation has been prepared for the partial fulfillment of the requirement for the Master's Degree in Buddhist Studies. Therefore, I forward it to the Evaluation Committee for final approval and acceptance.

______Dr. Gautam Bir Bajracharya Thesis Guide Lecturer Central Department of Buddhist Studies Tribhuvan University, Kathmandu 11/04/2017

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TRIBHUVAN UNIVERSITY FACULTY OF HUMANITIES AND SOCIAL SCIENCES CENTRAL DEPARTMENT OF BUDDHIST STUDIES KATHMANDU,

LETTER OF APPROVAL

The Evaluation Committee has approved this dissertation entitled “Kwabaha: A Buddhist Pilgrim Tourism Site” submitted by Mr. Bikash Gnawali for the partial fulfillment of the requirement for the Master of Arts Degree in Buddhist Studies.

Evaluation Committee

Head of Department/ Head of the Evaluation Committee (Dr. Milan Ratna Shakya) ______

External Examiner Prof. Dr. Ramesh Raj Kunwar ______

Thesis guide Dr. Gautam Bir Bajracharya ______

11/04/2017

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ACKNOWLEDGEMENTS

I am grateful to Dr. Gautam Bir Bajracharya, Lecturer of the Central Department of Buddhist Studies, Tribhuvan University for his intellectual direction, inspiration and supervision during the preparation of this dissertation. Similarly, I would like to express many thanks to Dr. Milan Ratna Shakya, Associate Professor and Head of Department (HOD) at Central Department of Buddhist Studies, Tribhuvan University for allowing to carrying out the dissertation in the given title. It would have not been possible for me to complete this research work without his guidance.

I would like to express many thanks to Lecturer Dr. Surendra Man Bajracharya and Lecturer Mr. Vedraj Gnawali for their academic guidance. Similarly I would like to thank Mr. Bikram Raj Bajracharya and Mr. Somraj Shakya for their generous support during the field work. I would like to thank Central Department of Buddhist Studies, The Institute of Exact Methods, Lotus Research Centre, Social Science Baha, and the Central Library, TU, Kirtipur for their kind co-operation. Thanks are to all of the respondents and informants for providing necessary information. I am thankful to all of my friends and family members who helped in many ways to complete this study.

The study would be useful to various institutions and organizations working in areas of Buddhist Studies and Pilgrimage Tourism. Their comments on the thesis will be highly appreciated.

Bikash Gnawali 2017

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TABLE OF CONTENTS

LETTER OF RECOMMENDATION i LETTER OF APPROVAL ii ACKNOWLEDGEMENTS iii TABLE OF CONTENTS iv CHAPTER – I Introduction 1 1.1 Background 1 1.2 Statement of the Problems 5 1.3 Objective of the Study 7 1.4 Limitations of the Study 8 1.5 Literature Review 8 1.6 Significance of the Study 13 1.7 Research Methodology 14 1.8 Ethical Consideration 18 1.9 Chapter Organization 19 CHAPTER – II Kwabaha as pilgrimage Tourism Destination 20 2.1 Historical Background of the Baha 20 2.2 Key Features of the Baha 22 2.3 Major Festivals and Rituals 24 2.4 Major Artistic Features 28 2.5 Recent Touristic Phenomenon in the Baha 29 2.6 Role of Local Community in Tourism Promotion 33 CHAPTER – III Tourism publications on Kwabaha 45 3.1 Touristic Publications of Kwabaha in Academic Materials 45 3.2 Touristic Publications in tourism materials 46 3.3 Efforts of Local Community People for the Publications 52 CHAPTER – IX Baha as a Pilgrimage Tourist Site: Benefits and Drawbacks 53

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4.1 Impact on Culture 53 4.2 Impact on Economy 56 4.3 Impact on Environment 59 4.4 Community Based Sustainable Tourism Management Practices in the Baha 59 CHAPTER – V Strategies for the Promotion of Tourism in the Baha 62 5.1 Information Sharing 62 5.2 Youth Mobilization 63 5.3 Training Local People on Hospitality 64 5.4 Organizing Cultural Shows 65 5.5 Sharing the Benefit 65 5.6 Developing Baha as a Learning Center 66 5.7 Participating the Tourists in the Rituals and Festivals 67 5.8 Strengthening Internal Tourism 68 5.9 Use of Modern Technology and Publications. 68 CHAPTER – VI Summary and Conclusion 69 6.1 Summary 69 6.2 Conclusion 71 REFRENCES 72 APPENDIX I Questionnaire of Key Informant Interview 78 APPENDIX II Name List of Key informants 80 APPENDIX III- Plates/ Figures 81

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CHAPTER – I Introduction

1.1 Background

Kathmandu valley has three main cities, Kathmandu, Lalitpur and which are politically known as districts. These three districts have several other large and small clusters. This valley is the political heart of Nepal, the main center of communication, business and education. This place is site of ancient Hindu and Buddhist shrines. Only in the can one still find within a South Asian cultural environment1.

According to Swyambhu Purana, the indigenous local Buddhist text having mythological account of Kathmandu Valley, this valley was a lake named Nagdaha. Manjushree who is taken as a Boddhisattva (who aspires supreme enlightenment to others) believed to have come from China and struck a deep cleft at Chovar and passed the water from the valley and gradually the place became settlement and agricultural area where the civilization grown up.

Patan is one of the most artistic and ritualistic city of Nepal. This city is also famous for its various religious rites, rituals, festivals etc. It is named as Yelung or Yela after the name of its founder, it is named as Yerlang (in Tibetan language Yerlang means 'most beautiful city'), in Nepal Bhasa it became Yela, which means 'the city of fine arts‟. After the name of the four which are believed to be built by emperor Ashok, this city is named as Ashokapattan. It is believed that name Yella is phonetically and etymologically

1 David N. Gellner, Monk, , And Tantric Priest, and its hierarchy of rituals (Cambridge: University Press Cambridge, 1992), P.1

1 close to Yellunga, the capital city of King Yalamba or Yalalbar, who is supposed to be the founder of Kirat dynasty. It is named Lalitpur after the name of a mythological person named Lalit, who cleared the forest called Lalitwan. There are several names used for this city. Some of them are Yupagrama Yangla, Lalit-bruma, Yeelladesa, Sahoka-Pattan, Lalitpuri, Lalitpattan, Lalitpur etc2.

The history of Nepal starts with the history of pilgrimage in the Kathmandu Valley. It is believed that before human settlement, Kathmandu valley was popular place for pilgrimage. This belief is based upon the various mythologies like Swyambhu Purana. It is widely believed that even before the birth of historical Buddha (Siddhartha Gautam) the land of Nepal was traversed by the Buddhas like Dipankara, Vipassi, Sikhi, Vissabhu, Kassapa, Kakuchanda and Kanakmuni 3 . The practice of pilgrimage in Buddhism probably started with visits to the places where the relics of Buddha's body were collected from the funeral pyre and divided to various eight places. The main aim of visiting such place was to achieve advancements in the next births and to show respect towards religious masters. Pilgrimage tourism is a long practiced religious activity among Buddhist religious communities.

The Buddhist version gives credit for the origin of the valley to Sage Manjushree who came from China to worship Swayambhu4. According to Swyambhu Purana, one of the major sources for the mythological study of Kathmandu Valley, this valley was a lake named Nagdaha. Manjushree who is taken as a Boddhisattva (who aspire supreme enlightenment to others) believed to have come from China and struck a deep cleft and passed the water from Chobhar and gradually the place became settlement and agricultural area where the civilization grown up.

2 Ranjana Dhakhwa Bajracharya, Role of the Hiranyavarna Mahavihara in socio-cultural life of the Buddhist Newars of Patan, An Unpublished PhD dissertation submitted to Faculty of Humanities and Social Sciences, Kathmandu: Tribhuvan University, 1993, p.21

3 Sanghasen Singh, Forward, (465 B.C. to 1199 A.D.) by Naresh Man Bajracharya (Delhi: Eastern Book Linkers, 1998), P. Xii

4 Nepal Tourism Board, Cultural Treasures of Nepal with special focus on Kathmandu Valley, (Kathmandu: Nepal Tourism Board, 2012), P.23

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Although mythological documents provide evidences of visits of Saptatathagatas, various kings and pilgrims to Nepal, modern form of tourism started in Nepal only after the opening of borders to foreigners in 1950s. Regarding the modern concept, tourism is a relatively recent phenomenon in Nepal5.

It is clear that he who visits abroad at least for twenty four-hours is called the tourist6. Tourists leave their permanent living and workplace in order to get away from daily routine and cross a distance to a workplace in order to get away from daily routine and cross a distance to an "other place"7. The pilgrims participating in a religious journey is perceived as a spiritual figure who is interested in pious phenomena and the physical reality connected to them: thus, religious pilgrim can be defined as spiritual, supernatural being8.

Pilgrimage is the opening of tourism in Nepal9. Being the birth place of Gautam Buddha, Nepal has high probability of booming cultural and spiritual tourism. By virtue of being placed strategically in the Trans-Asian belt with as the focal point, has become vital center for promoting Buddhist cultural tourism from all Buddhist countries of Asia10. Including Lumbini there are lots of other Buddhist religious places which have high potentiality to be developed as Buddhist pilgrimage promotion. Tilaurakot of Kapilvastu district, Devdaha of Rupendehi district, Shey Monastery of Dolpa,

5 Hari Prasad Shrestha and Prami Shrestha, Tourism in Nepal: A Historical Perspective and Present Trend of Development, Himalayan Journal of Sociology & Antropology-Vol. V, 2012, p.55, Online, Internet 25 March 2013. Available FTP: www.nepjol.info/index.php/HJSA/article/download/7039/5689

6 Ramesh Raj Kunwar, Tourists and Tourism Revised and Enlarged Edition (Kathmandu: Ganga Sen (Kunwar), 2017), P.3 7 Ibid, P.326 8 Ibid, P.326

9 Pradeep , Socio-economic Impacts of Tourism in Lumbini, Nepal: A Case Study (Government of Nepal Ministry of Culture, tourism and civil aviation Lumbini Development Trust, 2006, p.2, Online Internet: 16 March 2013. Available FTP: http://www.lumbinitrust.org/buletins/ec4f6233d1b87506.96216119.pdf

10 Pradhan I.K, Travel and Tourism in Perspective (Kathmandu: Nepal Research Group, 1970), P.218

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Swyambhu, Bouddha and Pharping of Kathmandu, Monasteries in Mustang, Thyangboche monastery of Solukhumbu, Matrika (Halesi) Cave of Khotang etc are some of the prominent Buddhist sites in Nepal. Among them Kwabaha also known as Hiranyavarna Mahavihara in Nepali and as Golden Temple in English is one of the prominent Buddhist tourist place.

Baha is a Newar Buddhist Monastery. The word is derived from the word , and there is no doubt that the present Baha has developed from community dwellings of celibate Buddhist monks who later converted to householder monks. Every Baha contains one or more shrines where its members worship, but in the main the Baha buildings are usually constructed around a quadrangle or rectangular courtyard serving residential purposes. The inhabitants of a Baha are exclusively Guwajus (Bajracharyas) and Bares (Shakyas); one Baha may be occupied by members of one or both castes, and in some Baha all Bare residents practice the same craft11.

Kwabaha is located in the prime premises of Patan Durbar Square, Lalitpur. The Buddhist Shrine of Kwabaha, popularly known as the Golden Temple, is one of the most beautiful monasteries of Nepal12. This is one of the most frequently visited monasteries by outsiders. Kwa Bahah is the Largest Buddhist Monastery of Lalitpur and is one of the most important Buddhist Shrines of the City 13 . This monastery belongs to Newar Buddhist community people. Newar tradition specifies that individuals acquire vast stores of punya when they sponsor the great patron- age rituals (, Paficadana,

11 Von Fiierer-Haimendorf Christoph, “Elements of Newar Social Structure”, The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol.86, No. 2 (Jul. - Dec., 1956), pp. 15-38, Royal Anthropological Institute of Great Britain and Ireland, Online, Internet, 15 March 2013. Available FTP: http://www.jstor.org/stable/2843991

12 Min Bahadur Shakya, Hiranyavarna Mahavihara A unique Newar Buddhist Monastery (Patan: Nagarjuna Publication Pvt. Ltd., 2004), P.17

13 David N. Gellner, The Anthropology of Buddhism and : Weberian Themes (Delhi: Oxford University Press, 2001), P. 179

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All-Monastery Pilgrimage, etc. And the interviews made it clear that those who sponsor these events are primarily motivated by the desire to acquire punya and its rewards14.

In Sanskrit Kwabaha is known as Hiranyavarna Mahavihara. From the name of its founder, in Nepali it is known as Bhaskaradeva Samskarita Hiranyavarna Mahavihara and in English it is popularly known as Golden Temple.

Although the early history of Hiranyavarna Mahavihara is very obscure, there are some interesting legends about its origin 15 . Legends describes the way in which Pingala Maharani from western part of Marwara country brought the image of Shakyamuni to Pingala Baha and the way in which that image of Shakyamuni was brought to Kwabaha. There are some historical inscriptions concerning the development of the Baha. But, historical evidences concerning the origin of the Baha have not been explored.

The main shrine of the Kwabaha is a four storied and three roofed structure which is surrounded by several other shrines. Inside the Kwabaha complex one can encounter sculptures of Various Buddha‟s and Bodhisattwos in various postures. Silver torana of the main shrine, statue of Shakyamuni, Swyambhu chaitya, statue of Lokeshworas, Basidyo, Vajrasattwa, Manjushree, Aryatara, Amitabha, Wotala, Namasangati etc. are the major monuments of the Kwabaha.

1.2 Statement of the Problems

Kwabaha is playing crucial role in the tourism promotion in the Kathmandu Valley. The Hiranyavarna Mahavihara will then remain a place of reference for all the Sangha

14 Todd T. Lewis, “Religious Belief in a Buddhist Merchant Community, Nepal”, Asian Folklore Studies, Vol. 55, No. 2 (1996), pp. 237-270, Online, Internet, 18 December 2013. Available FTP: http://www.jstor.org/stable/1178821

15 R.D. Bajracharya, op.cit., (f.n.2). P.111

5 members and a pilgrimage for the entire Newar of Patan and elsewhere16. Very specific types of tourist from Tibetan Exile community, Tibetan Autonomous Region of China, Japan, Korea, Taiwan etc. visits this monastery. But till this date no proper study has been carried out concerning the types of tourist visiting the Baha. In the Baha tourists also organize various rituals and participate in several rites, this is a subject matter for the study because it not only expresses their desire of just visiting the place but also shows their inclination towards its religious significance.

This Baha is most frequently visited Baha by the tourists but till this date no studies have been done concerning the number of tourists who visit Nepal just to visit this Baha. This Baha is one of the most significantly covered Baha in the tourist Magazines and Online Portals. This coverage also notifies the importance of the Baha, but no academic studies have been done concerning the role of the as a Buddhist pilgrim tourism site. This is one Baha which is most frequently visited by the internal Pilgrimage tourists. One can see crowds travelling around the Baha in the morning and evening. But till no specific studies have been done concerning the internal pilgrimage tourism in the Baha.

The inflow of tourists in Nepal has caused several advantage and disadvantages. Smith in his study has mentioned that, Nepal has more appeal and, as statistics indicate, more tourists and more problems17. Pradhan in the recommendation of his study has mentioned that, yet the danger of adverse effects brought upon by tourism like pollution, economic and social inequalities, loss and damage of resource base and traditions etc. should not be underestimated but should be checked in time18. Tourism and culture interference has

16 Ibid, p. 249

17 Valene L. Smith, “Controlled vs. Uncontrolled Tourism: Bhutan and Nepal”, RAIN, No. 46 (Oct., 1981), pp. 4-6, Royal Anthropological Institute of Great Britain and Ireland, Online, Internet 19 March 2013. Available FTP: http://www.jstor.org/stable/3032199

18 Nishan Pradhan, Growth of Tourism and Its Impacts on Cultural Heritage Sites of Nepal: A Study of Bungmati VDC, Lalitpur, An unpublished dissertation submitted to Department of Sociology and Anthropology Patan Multiple Campus For the Partial Fulfillment of Master‟s degree in Anthropology, Patan: Tribhuvan University, 2003, p. 58

6 aroused several positive and negative consequences in the Baha but no particular studies have been conducted on it.

This is the Baha where young members are also active in the operation of the monastic system. In other cases young people are reluctant to participate in religious and social activities, but why in this Baha young generation people are actively participating in the management. This might be because, Newar Buddhist community of the Kathmandu Valley are very conscious of the fact that they belong to an ancient civilization and in conversation they stress that they are the only ethnic group in Nepal which has built monuments such as Royal Palaces, temples, etc.19. Participation of youth in tourism management is another issue for the study.

Ownership by the local community and continuous and meaningful community participation are essential for the sustainable development of non-urban tourism20. It has not been properly studied yet weather this is applicable for urban tourism which can be demonstrated from the findings of the Kwabaha. For the better management of the Baha and tourism promotion Baha Management Committee is actively working. There is need for the in-depth study of the Baha management committee and its role in the promotion and management of tourism in the Baha.

1.3 Objective of the Study

The general objective of this study is to explore the Kwabaha as a Buddhist pilgrim tourism site. The specific objectives of the study will be the following:

i. To explore Kwabaha as a tourist destination

19 Anna Vergati, Gods, Men and Territory, Society and Culture in Kathmandu Valley (Delhi: Manohar Publishers, 1995), P.11

20 Dipendra Purush Dhakal, “Tourism Development and its Impacts: Perceptions of Host Communities”, Proceedings of the Regional Workshop Integrated Tourism Concepts to Contribute to Sustainable Mountain Development in Nepal, eds. Kruk E. et al, (Kathmandu: ICIMODE, 2009), p. 93

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ii. To explore the role of Kwabaha in pilgrimage tourism promotion iii. To study the benefits and drawbacks due to tourism in Baha iv. To point out the strategies for the tourism promotion of Kwabaha

1.4 Limitations of the Study

As stated in the preceding section, the main aim of this study is to explore Kwabaha as Buddhist pilgrim tourism site. Since the field work for the present work focused mainly on the Baha surroundings. This study does not involve a detail account of the art and architecture of the Baha. The festivals, rites and rituals and organizations are not dealt with in detail, too. Due to complexities of the language structures it was not possible to access the historical documents which exist in the Baha. Only contemporary literatures were consulted for the study. Study not conducted on various aspect of the Baha due to religious restrictions and prohibitions.

Every Study does have its own constraint, and this study is no exception. This study will be conducted for the completion of the partial fulfillment of master degree in Buddhist Studies. So, it is not feasible for a detailed research due to the constraint of time and resources. This study will adopt limited research tools and methods. The conclusion of the study might not be applicable to all societies but only to the extent of similar contexts.

1.5 Literature Review

A pilgrim is defined in the as one who has abandoned the world. However, the wandering of a monk was not completely aimless; it included visits to sacred shrines for religious merits. It is mentioned in the Mahavagga, "Go ye (monks), wander for the gain of the many for the welfare of the many, out of compassion for the

8 world and for the gain and the welfare of gods and men21. Newar tradition specifies that individuals acquire vast stores of punya when they sponsor the great patron- age rituals (Samyak, Paficadana, All-Monastery Pilgrimage, etc22. Religion has been a powerful force which has long caused people to travel to religious centers in many parts of the world23.

Cultural tourism can be defined as that activity which enables people to experience the different ways of life of other people, thereby gaining at first hand and understand in of their customs, traditions, the physical environment, the intellectual ideas and those places of architectural, historic, archaeological or other cultural significance which remain from earlier times24. The term Pilgrimage is used to label the journey any individual undertakes to a sacred place with the idea that he is a pilgrim25.324.

Nepal, by virtue of being placed strategically in the Trans-Asian belt with Lumbini as the focal point, has become vital centre for promoting Buddhist cultural tourism form all Buddhist countries of Asia26. In the days to come Buddhist pilgrimage tourism can be the back bone of Nepalese economy. It is believed that "Buddhism was transplanted in Nepal by the early disciples of the Buddha. Ananda might have been the first among them27.

21 BDEA/BuddhaNet, Significance of Pilgrimage, Education Association and Buddha Net, 2008, Online, Internet, 7 March 2013, Available FTP: http://www.buddhanet.net/e-learning/buddhistworld/about- pilgrim.htm

22 T.T. Lewis, op. cit., (f.n.14), p. 247

23 P. Acharya, op. cit., (f.n.9), p. 2

24 R.R. Kunwar, op. cit., (f.n.6), P. 126

25 Ibid, P.324

26 N. Pradhan, op. cit., (f.n.18), p. 218

27 S. Singh, op. cit., (f.n.3), P. Xi

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Nepal is growing in popularity as a tourist destination due to its rich cultural heritage and natural attractions28. Since the advent of modern tourism in Nepal four decades ago, this industry has come of age at least quantitatively if not qualitatively29. In Nepal, tourism, despite having a long history was, developed since 1950s only.54. 1950s can be considered as the most important period in Nepal‟s tourism development30.

According to the Nepal Tourism Statistics 2012; 803,092 tourists visited Nepal and among them 109, 854 visited for pilgrimage. China and Srilanka ranked top second and top third countries on the basis of tourist flow in Nepal. Similarly, it is seen that 136,067 tourists visited Lumbini in the same year. In this year Nepal collected total US$ 356,725,000 revenue from tourism industry31.

Dhital in his study has stated that, the local communities have been marginalized with a decline of their traditional culture which is a major attraction for tourists and a legacy for the future generation 32. Pradhan in his dissertation has mentioned that, Through the process of tourism has yielded gradual benefit on host population of the area in terms of economic, social, cultural and environmental aspects, the destination area should always remain alert against dependency in tourism and its adverse effects normally found in

28 Sundar Kumar Sharma, “Community-based and peace-sensitive tourism: fulfilling Nepal‟s potential”, South Asia Research Evidence For Policy Regional Edition South Asia No. 3 February 2011, p.1, Kathmandu University Human and Natural Resources Studies Center, Online, Internet 28 March 2013. Available FTP: http://www.ku.edu.np/arts/Community-based%20and%20peace-sensitive.pdf

29 Mek Bahadur Thapa, Tourism and Sustainable Community Development in Nepal, diss., Tribhuvan University, 2012, p.143, Central Ostrobothnia University of Applied Sciences Degree Programme in Tourism, Online, Internet 5 March 2013. Available FTP: http://publications.theseus.fi/bitstream/handle/10024/44290/Thapa_Mek.pdf?sequence=1

30 H. P. Shrestha and P. Shrestha, op. cit., (f.n.5), p. 59

31 Nepal Tourism Statistics 2012, Kathmandu: Government of Nepal, Ministry of Culture, Tourism and Civil Aviation, 2012, P.3

32 Deepak Dhital, “Management of Heritage Sites For Tourism An Assessment of Kathmandu, Lalitpur and ,” An unpublished dissertation submitted to Central Department of Public Administration Campus for the partial Fulfillment of the master‟s Degree in Public Administration, Kathmandu: Tribhuvan University, 1995, p. 44

10 destination areas so that sustainable tourism fosters and the local people can gain optimum benefits from tourism33.

Kafle in his dissertation has mentioned that, Tourism is the largest industry in Nepal and the largest source of foreign exchange and revenue 34 . Hari Prasad in his study has mentioned that, Tourism is an important source of foreign exchange earnings, provides employment opportunities and helps in economic growth of the country35. Mek Bahadur Thapa in his study has mentioned that, Tourism is not only the source of foreign currency exchange; it is also the way of understanding the people and culture of the rest of the world36.

Owens in his study has mentioned that, Globalization (economic, political, and cultural), democratization, international and local cultural preservation initiatives, the penetration of the market economy, the commoditization of culture, and the politics of religious and ethnic identity impinge upon and shape many of the monumental religious sites in the world today, Lumbini, Borobudur, Angkor , Stonehenge, the great pyramids of Giza, the Babri Mosque in Ayodhya, and the Buddhist images at Bamiyan being among the most obvious examples37. Pandey in his study has stated that, Community Based Tourism (CBT) in Nepal is considered one of the important industries for sustainable development

33 N. Pradhan, op. cit., (f.n.18), p. 58

34 Jagannath Kafle, “Poverty Alleviation through Sustainable Tourism Development in Nepal: Marketing Strategy Point of View,” An unpublished dissertation submitted to Business School International Business Management, Seinajoki Univeristy of Applied Science, 2011, p.12, Online, Internet, 22 March 2013. Available FTP: https://publications.theseus.fi/bitstream/handle/10024/33386/Kafle_Jagannath.pdf?sequence=1

35 H. P. Shrestha and P. Shrestha, op. cit., (f.n.5), p. 55

36 M.B. Thapa, op. cit., (f.n.29), p.2

37 McCoy Owens Bruce, “Monumentality, Identity, and the State: Local Practice, World Heritage, and Heterotopia at Swayambhu, Nepal”, Anthropological Quarterly, Volume 75, Number 2, Spring 2002, p.271, George Washington University Institute for Ethnographic Research, Online, Internet, 19 March 2013. Available FTP: http://muse.jhu.edu/journals/anq/summary/v075/75.2owens.html

11 and empowerment38. Mabulla in their study has mentioned that, Revenues would support the protection and management of past heritage resources and bring economic benefits to nearby communities39.

Herbert G. Kariel and Patricia E. Kariel in their study have mentioned that, Either inadvertently or intentionally, and to differing degrees, tourists leave their imprint not only on the physical and cultural landscape, but also on the social and cultural life of the inhabitants of many of the world's communities they visit. Mountain regions are being affected in this way40. Barahi on her study has mentioned that, However, how much Nepal could capitalize on these high-end tourists largely depends on how much improvement could be made on top of its existing infrastructure and services41.

Historically, the study of Buddhism in Nepal was commenced by the early British Brain Houghton Hodgson 42 . It was in search of this surviving remnant of South Asian Buddhism that Sylvain Levi, the great French Sanskritist, visited Nepal in 1890 and

38 Rabi Jung Pandey, “Capacity Building and Human Resource Development Initiatives: Community Based Tourism Development in Nepal”, Nepal Tourism and Development Review vol 1, Issue1,2011 eds. Baskota et al, Nepal Tourism and Development Review vol 1, Issue1, 2011, p.83, Kathmandu University, School of Arts & Nepal Tourism Board, Online, Internet 14 March 2013. Available FTP: http://welcomenepal.com/corporate/446713264381

39 Mabulla Z.P. Audax, “Strategy for Cultural Heritage Management (CHM) in Africa: A Case Study”. The African Archaeological Review, Vol. 17, No. 4 (Dec., 2000), pp. 211-233, Springer, Online, Internet, 21 March 2013. Available FTP: http://www.jstor.org/stable/25130707

40 Herbert G. Kariel and Patricia E. Kariel, “Socio-Cultural Impacts of Tourism: An Example from the Austrian Alps”, eds. Series B, Human Geography, Vol. 64, No. 1 (1982), pp. 1-16, Wiley on behalf of the Swedish Society for Anthropology and Geography, Online, Internet, 5 March 2013. Available FTP: http://www.jstor.org/stable/490903

41 Shraddha Barahi et al, Tourism Cluster in Nepal Microeconomics of Competitiveness, Harvard Business School, institute for strategy and competitiveness and Harvard Kennedy School, 2011, p. 25, Online, Internet, 19 March 2013, Available FTP: http://www.isc.hbs.edu/pdf/Student_Projects/Nepal_Tourism_2011.pdf

42 S. Singh, op. cit., (f.n.3), P. Xi

12 wrote its history43. The Kathmandu Valley's urban Hindu-Buddhist culture is one of the most remarkable and complex in Asia and this study admittedly takes a limited sample of it into consideration44.

In Newar Buddhist tradition, the Vihara plays a significant rituals and religious role in society. It is a holy complex where religion and religious practices become overt and popular faith in the cult, is publicly demonstrated through a host of activities both internal-performed inside the sacred shrine regularly on a calendar basis and external- performed in the complex regularly or occasionally with wider participation of the Buddhists of the Vihara localities45. Within Lalitpur I decided to focus my research on the members of Kwa Bahal, the largest and arguably the most important of Lalitpur's large monasteries (bahah)46.

1.6 Significance of the Study

Nepal is dependent on foreign sources for tourism related knowledge. Few studies have been done concerning pilgrimage tourism in Nepal. This research will study Kwabaha as a Buddhist pilgrim tourism site. Through this study findings will be generated which will indicate the scale of impact of globalization on local cultures. Finding the relations between tourism and local culture will help to cope with the problems which are being generated in the cultures due to tourism practices. Findings of this study will help to generate information concerning practices that can be applied to build proper understanding between tourists and local peoples. This study will also help to find out the causes of conflict between interest of tourists and local culture. This can help to generate solutions to resolve those conflicts. This study will try to seek answers to major

43 D.N. Gellner, op. cit., (f.n.1), P.2

44 D.N. Gellner, op. cit., (f.n.13), P. XVI

45 R.D. Bajracharya, op.cit., (f.n.2), p.58

46 D.N. Gellner, op. cit., (f.n.1), P. 23

13 unanswered questions of tourism sector like how benefit from tourism can be maximized and drawback controlled?

Kwabaha is attracting more and more tourists day by day. This place represents tourist spot of complex urban settings. So, it will be easier to generalize the findings from this study. This study will help local communities, government agencies and other interest groups to generate policies for culture friendly tourism.

Primary aim of this study is the completion of the partial fulfillment of Master Degree in Buddhist Studies.

1.7 Research Methodology

1.7.1 Rationale of the Site Selection

Kwabaha has a peculiar cultural touristic characteristic of traditionally urban society. This Baha is one of the most frequently visited Newar Buddhist Shrine by the pilgrimage. Kwabaha is selected as the site of this study because of its features of unique cultural practices, noticeable features, specific mechanism of operations, enthusiasm of the community members for research and studies and accessibility.

1.7.2 Research Design

Qualitative research approach has been used in this research. Initial conversation and personal observation convinced the researcher that to unfold the issue, the researcher needed to unfold several touristic consequences in the place.

1.7.3 Nature and Sources of the Data

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This study includes both primary and secondary source of information. The primary data have been collected through observation and interviews. In other side the secondary data were obtained from published and unpublished articles, documents, books, Internet, research agencies, ward office, sub-metropolitan office and Central Bureau of Statistics report. This research is predominantly qualitative.

1.7.4 Technique of Data Collection

Traditionally, researchers used ethnography method for gathering empirical data from the field. This method involves observation, key informant, interview, case study, informal interview/discussions, and so on. Rapport building is very important for researcher in ethnographic research. Local people heartedly accepted the researcher‟s proposal to make study about them and helped the researcher whenever needed.

Explaining the intention of the study was a difficult task since most of the people in the study site were unknown about the study. People for the first time became skeptical about the researcher‟s intention; it may be because I am outsider for that community. Only after conducting several informal meetings with local people especially local youths, local people were assured that the intentions are not bad and study will be beneficial to them.

Community people were well informed about the study, but in initial visits they were reluctant to inform about their core religious practice with an outsider. The researcher was unable to completely reduce suspicion of some of the people especially priests in the community. Some of them talked with the researcher about the suppression that they are facing from Brahmin and dominated state and never informed me about the sacred rituals. They were suspicious that information gathered from them might also be used to underestimate their religious values by exposing only negative aspects.

Not all people were ready to inform the researcher about the issue; most of them thought that since the issue is new they possess very little knowledge on the issue. This study is based on the urban setting where people are always in rush. Nepal Bhasa is the mother

15 tongue of the studied community. Due to lack of proficiency in Nepal Bhasa I used Nepali language for conversation and interviews. To make sure that the communication is well understood, whenever needed, I took help from two young male member of the community, who facilitated the conversation. Most of the informants were fluent in Nepali language, so language barrier during interviews were reduced in high extent. Due to language problem I was unable to document many conversations that took place within community setting.

Two young male members of the community, one Shakya and another Bajracharya helped the researcher in the process of rapport building. They told other people that the researcher is a sincere student of Buddhist studies which could be helpful for them to promote tourism in their shrine. They told other people that I need true information to make study useful. They also told other people that I will gather information from various dimensions which will enrich their knowledge as well.

The researcher is the inhabitant of Kalanki, Kathmandu which is around 7 kilometer from the site. From researcher‟s house research field/site can be reached within half an hour using public transportation. Researcher was comfortable to visit the site whenever needed.

This study used the following techniques of data collection:

1.7.4.1 Primary Sources

The researcher has tried his best to collect the factual data. In this attempt following techniques were adopted for collecting required information.

1.7.4.1.1 Observation:

Major section of the study was devoted on observation. I regularly visited the site in November 2014 to March 2015. This would start from around 5 o'clock in the morning

16 and end up around 1 o'clock in the midday. Observation was mainly focused on the practices of the people concerning the tourism promotion. The relationship between the community people and tourists were observed through participating in various activities like feast, festivals and rituals. It also helped to build up rapport. Several religious programmes which were organized in the Baha were attended so that more information could be generated. Photographs were taken from major programme and events.

1.7.4.1.2 Key Informant Interview

The researcher conducted key informant interview with 15 key informants who were knowledgeable about the ritual. Those informants are senior members of the Baha, intellectuals of the community, religious leaders, tourism and cultural experts etc. All the key informant interviews were recorded in the audio recorder.

Key informant interviews were the tool that helped to generate in-depth information concerning the subject. Key informants provided information from different dimensions. Key informant interviews were conducted only after conducting several informal conversation and observations. I had already acquired information which was enough to interview key informant in detail.

Questions concerning the desired information were developed prior to entry in the field. Some modifications concerning the relevance of the questions were made during interviews. Mainly open-ended questions were used. In most of the cases, interviews were taken in the natural settings in the presence of several other peoples around informants who would also help informant in several questions. Some interviews were taken in controlled settings where only I and informant sat down for depth interviews. Interviews were taken while sitting in Baha premises, houses of respondents, shops of respondents, in street corners etc.

Due to lack of written testimony, it was difficult to generalize and cross check the data concerning historical events that were acquired in interviews. Due to lack of knowledge

17 concerning traditional scripts, I was unable to understand the inscriptions which are the only evidence of the historical study of the text recitation ritual of Kwabaha. Questionnaire for key informant interview has been attached in the APPENDIX-I. Name list of the key informant has been attached in the APPENDIX-II.

1.7.4.2 Secondary Sources

In the first stage of this research available literature were studied. Those literatures include international journals to local publications concerning the subject. Access of international journals was accessed from authorized institutions. Similarly access of local publications was obtained from public libraries and personal collections. Due to lack of local language (Nepal Bhasa), it was not possible to access local publication in that language. 1.7.5 Data Analysis

Mostly qualitative data were collected from the field. Those data were re-observed and correlated. Only those data that were coherent with the field were documented. During analysis first of all relevant and reliable data were transcribed to paper from audio tape. After transcribing, information were edited and translated to English language. After translation data were correlated with the context and interpreted and summarized and finally mentioned in the report. Those reliable data were presented as to strengthen research argument when required to. Data were analyzed using simple statistical tools techniques.

1.8 Ethical Consideration

Careful ethical consideration has been applied while conducting the study. All the research participants were fully informed about the objective and scope of the study before generating their support. The principle of autonomy has been implemented with careful efforts. Information from the informants has been gathered after the informed

18 consent. Privacy of the informants has been maintained and only after receiving the permission names of the some of respondents has been revealed in the dissertation. The principle of non-maleficence has been applied with due sincerity not to place a participant in harmful situation due his participation in the research. Cultural sensitivity has been strictly taken into the consideration. This research intends to promote the tourism which will benefit the local community where study has been conducted so, the Principle of Beneficence has been taken into consideration. And, research has taken sincere consideration to implement the principle of justice, where people will equally share the benefit and risk generated from the research.

1.9 Chapter Organization

This thesis is divided into six chapters, which are as follows:

 First Chapter: Introduction  Second Chapter: Kwabaha as Pilgrimage Tourism Destination  Third Chapter: Role of Kwabaha in Pilgrimage Tourism Promotion  Fourth Chapter: Benefits and Drawbacks due to Tourism Activities in the Baha  Fifth Chapter: Strategies for the Tourism Promotion in the Baha  Sixth Chapter: Summery and Conclusion

19

CHAPTER – II Kwabaha as pilgrimage Tourism Destination

2.1 Historical Background of the Baha

Pilgrimage to religious sites is a long lived tourism practice. It can be assumed that Kwabaha from its establishment has remained as a sacred place with frequent pilgrims visiting it. Mythological history of Kwabaha suggests that it was founded by pilgrim named Pingla Devi who visited this place. Since then several other peoples visited it. So, tourism is not a recent phenomenon in Kwabaha. Tibetan Buddhist pilgrims frequently visit this place which reveals its importance to Tibetan people since distance past. Nowadays Buddhist pilgrimage from Japan, Korea, Vietnam and Taiwan visit it in high number. Buddhist people mostly visit it for devotional purpose where as non-Buddhist people from countries of Europe, America and Australia visit this place due to its architectural and cultural significance.

In Sanskrit Kwabaha is known as Hiranyavarna Mahavihara. It is popularly known as Golden Temple. Most of the studies on the Baha have taken the references of legends concerning the origin of the Baha. One such legend describes that Pingle Maharani (Queen) from Marwara country brought that image of Shakyamuni and enshrined it in the Kwabaha. Locally this Baha is also known as Kwa-baha (Kwa-Kwatha in Sanskrit), which suggests that the area was the center of an ancient administration and that this Baha was near the Kwatha or Kota (Kota=a fort in Sanskrit) 47 .

Ideal pilgrimage is an expression of human aspiration for perfection, then those myths and legends associated with sacred journeys defined the ideal and the structures and

47 R.D. Bajracharya, op. cit., (f.n.2), P. 1

20 symbols for its enactment48. Several historical inscriptions are available concerning the issues of development of the Baha. It is also called "Sri Bhaskardeva Samskarita Hiranyavarna Mahavihara," commemorating its chief founder Bhaskkerdeva. Because of its name people believe that Kwabaha was built in the 12th century by the then ruler of that time, named Bhaskardeva49. A very famous and sacred Buddhist manuscript named Astasahasrika Pragyaparamita (Plate No.8) has written in golden letters is preserved in the inner chamber of the Shakyamuni shrine. This is a Neelapatra, which is rare in Other Buddhist monasteries and is recited by the priests of that monastery. The manuscript dated N.S. 345 was written by Anand Bhikhshnu of Kapitanagara during the reign of Abhaya Malla. This scripture is so much recited that the characters are illegible and that it was restored many times – i.e. N.S. 723, 748, 1032, 1042, 1063, 1080, and in N.S. 1110 also50.

It is said that because of this text the members of Kwabaha maintain strict rules and regulations and follow traditional and cultural practices. It has a separate consisting of about twenty initiated members. They are fully devoted to make arrangements for the ceremonial chanting of the text in the Baha. A Suvarna-patra dated N.S. 653 affixed to a beam of the Baha indicates that the two bells of the main shrine were donated to Sri Sri Kwachpala of Sri Hiranyavarna Mahavihara by Sri Ujotadeva of Dolkha51. This historical antiquity has explored this Baha as a place of high touristic potentiality. Since the text (Prajnaparamita ) contains the profound wisdom teachings of Lord Buddha, the recitation of this sutra brings blessings to devotees who have commissioned the reading of the text, as well as to all sentient beings52. It shows that devotes establish relationship with the Sangha both for material as well as spiritual benefits.

48 R.R.Kunwar, op. cit., (f.n.6), P. 328

49 Ibid, p. 78

50 Ibid, p. 93

51 Ibid, p. 93

52 M.B. Shakya op. cit., (f.n.12), P. 32

21

Wright‟s chronicles (1972) gives the following account of the founding of Kwa Baha: “In [Bhaskar –‟s] reign the Banras [Bare] of Pingla Baha removed to other places. Their descendants, who were, , became Banras, and lived in Gnaka-chuk in Lalitpattan. The Bhikshu of Devpatan and Chabahil came to these people, and told them that they had heard from some people, who were working in the fields, that they had seen the god of Pingala Bahal. They accordingly went to see, and found the god buried under the ruins of the Pingala Bahal, and brought him to Patan. They took the god to Gnaka- chuk, but he said he would not like to live there. This having been brought to the notice of Raja Bhaskara-deva, he caused to new bihara, named Nhul-baha, to be built for the god. This new house also being disapproved by the god, the Raja went to ask where he would like to fix his residence. The god said he would like to live in a place where a mouse attacked and drove away a cat. The Raja himself then went in search of such a place, and one day at a certain spot saw a golden mouse chasing a cat. Here he built a Bihar, and named it Hema-Barna (i.e. golden-colored), and having placed the god in it, with Agama-devatas, just as they were in Pingala Bahal, he assigned lands as for the maintenance of the establishment. The Banras, who came with the god to reside here, were those of Thyakayel and Hatkhatol”53.

2.2 Key Features of the Baha

Kwabaha is famous with the name of Golden Temple; this name itself shows the influence of tourists in the Baha. Only few sites in the valley are famous by English name more than their original name. This Baha is famous more by its English name then its original names.

53 John K. Locke, Buddhist Monasteries of Nepal A Survey of the Bahas and Bahis of the Kathmandu Valley (Kathmandu: Sahayogi Press Pvt. Ltd, 1985), P. 39

22

Due to proximity with the Patan Durbar Square; tourists visiting the Durbar square also visit the Baha as well. Most of the tourist guides know that they should also visit the Baha as it is one of the most historical and artistic place in the Patan area. Tourists come to the Baha mainly through three routes one through Patan Dhoka, another through Pulchowk and another through Sankhamul. Kwabaha is on the way to Kumbheshwor, a very powerful and famous temple. Kwabaha is located in the center of the historical Patan city so it is easily accessible from any corner.

It has by far the largest Sangha of any Baha in the valley and the members of the Sangha are perhaps the most active Buddhist in the Valley54. Characteristic of a Baha is that it is usually surrounded by the houses of its members. Kwabaha is surrounded by the settlements of its Sangha (association of Buddhist monks) members. There are around 5000 Bajracharya and Shakya members in the Kwabaha. Kwabaha is surrounded by local streets, courtyard and Newar settlements with numerous temples around it. Kwabaha complex is one of the most beautifully decorated Baha complexes in the Valley. Kwabaha is located in the premises on Nagbaha, which is one of the courtyards mostly inhabited by Shakya, Bajrachaya members of the Kwabaha. Nagbaha is inhabitant of Dhakhwa families, who are known for their prestigious donations in the Kwabaha. Kwabaha is surrounded mainly by handicraft shops opened targeting foreign tourists.

On the south side of the courtyard is the shrine, established in 1958 ce. The shrine is mostly frequented by the devotional song group named Jnanamala Bhajana Sangha, presently having 80 members. The shrine houses other images including Manjushree. The members of the Jnanamala group must each attend the shrine for a period of two weeks55.

The main shrine of the Kwabaha is a four storied and three roofed structure which is surrounded by several other shrines. Inside the Kwabaha complex one can encounter sculptures of Various Buddha‟s and Bodhisattwos in various postures. Silver corona of the main shrine, statue of Shakyamuni, Swyambhu chaitya, statue of Lokeshworas,

54 Ibid, P.31

55 M.B. Shakya, op. cit., (f.n.12), P.27

23

Basidyo, Vajrasattwa, Manjushree, Aryatara, Amitabha, Wotala, Namasangati etc. are the major monuments of the Kwabaha.

Kwabaha has the largest number of Kacha Bahas (branch Baha) in Patan. Although there might be controversy about the actual number of official branches, seven branches of Kwabaha are accepted by most of the people. Four other Bahas are also regarded as official Bahas of Kwabaha. There are also some private branches inhabited by the members of the Kwabaha. There are many residential Bahas inhabited by the members of the Hiranyavarna Mahavihara Sangha 56 . Picture of the Kwabaha Premises has been attached in the APPENDIX-III, Figure i.

Membership in Baha is based on the patrilineal descent. Women are not provided the Sangha membership. Sangha members are handed their duties in the Baha after the interval of certain time. It is not possible to count exact numbers of Sangha members because, some of those members do not perform their duties in Baha, some of them do not attend the Sangha Bhojana fest (annual feast where almost all members gather). If a Baha member settles away from Baha, they break communication with the Baha Sangha. The numbers given are of initiated male members of the Sangha and hence do not include wives, unmarried daughters, married daughters or uninitiated sons. Member population of Sangha is constantly changing as young boys are initiated and the old pass on57.

2.3 Major Festivals and Rituals

Spiritual practices performed in such centers help to achieve higher level of spiritual awakening. These are the places where everyone is allowed to perform particular rites and rituals. Spiritual achievements from these practices motivate others to move forward in the way of performance of rites, rituals and festivals. Rites, rituals and festivals attract

56 R.D. Bajracharya, op. cit., (f.n.2), p. 137

57 J.K. Locke, op. cit., (f.n.53), P. 39

24 foreigners towards particular religious and cultural practices. Through promotion of tourism influence of these practices can spread throughout the world. These practices can attract scholars from various corners of the world, which not only increase the number of tourists but also spread the influence of particular cultural practices.

Hiranyavarna Mahavihara is popular for its annual festivals like Sinka-Dhalan (Buddhist Children Fast), Vasundhara Puja, Yogambara Guhya -Puja, Devaju, Dega Busadhan, -Dharma, Panchadana, Bahi-Dyo-Boyegu (Exhibition of the deities of the Vihara), Masopavas Vrata (Mayeapason Chonegu), Sarva sangha Bhojana-Samebhoye, Prajnaparamita Puja, Samyak-Dana, Nhyanu-Beyagu, Segu-Puja , Namasangati recitation etc58.

A Vihara or a Baha is a Buddhist monastery where Buddhist Newars perform their life- cycle rituals including male rites at different stages of life59. Kwabaha is famous for a manuscript named "Astasahasrika Prajnaparamita". Written in gold letters on black paper called the Neel Patra, this manuscript is supposed to have been written by the Bhikkhu named Ananda of Kapil Nagar (not identified) in the Nepal Era 345 in the reign of king Avaya Malla of Lalitpur. It is a medium size text consisting of eight thousand slokas. The entire are written in golden characters on back paper called Neel-Patra (Palm-leaf). This Pragyaparamita Sutra was written by Bhikshnu named Anand of Kapita Nagara during the reign of King Abhaya Malla of Patan in Nepal Smavat 34560. It has been written in the script of Ranjana which is one of the ancient scripts of Nepal bhasha61. In Kwa Baha locals explain the greater ritual elaboration, and the larger number of purity rules, compared to other monasteries, by citing the presence of the Perfection of Wisdom (Prajna Paramita), the goddess-cum-text mentioned above62. In Kwa Bahah she

58 R.D. Bajracharya, op. cit., (f.n.2). p.143 59 Ibid, p. 1

60 Ibid, p. 167

61 Karunakar Vaidya, Buddhist Traditions and Culture of the Kathmandu Valley (Nepal) (Kathmandu: Sajha Prakashan, 1986), P.9

62 D.N. Gellner, op. cit., (f.n.1), P.176

25

(Tara) is worshipped in the form of the text-cum goddess, the Perfection of Wisdom: the reading of the text is supposed to be particularly effective in the case of illness 63 . Presence of this text is one of the major reasons behind the frequent visit of large number of foreign tourists in the Baha. Especially people from Tibetan Buddhist community visit this Baha to pay homage to the text. Picture of the Prajnaparamita Text Recitation Ritual in Kwabaha has been attached in the APPENDIX-III, Figure ii.

Recitation of Asthasahikrika Prajnaparamita Test is an influential ritual practice of the Baha. It is assumed that recitation of this text not only generate high spiritual but also material achievements. One can easily meet a person who has been benefited by the recitation of the text in the premises of Baha. It is also believed that foreigners (tourists) have also been benefited by the recitation. Due to these benefits several tourists from Taiwan, Vietnam, Korea, Japan and several European countries have already organized the recitation ritual. The influence of the recitation could be expanded so that more tourists can be benefited from it. Similarly, recitation of Pancharakshya and Namsangiti can also generate similar touristic influence. A Buddhist Scholar from Kwabaha (R) said that "Recently in the request of one of my Tiwani friend I have arranged to perform Pancharakshya recitation ritual". Recently foreigners have started to take initiation from Vajracharya of the Baha. This indicates the acceptance of the Newar Bajracharyas as authentic religious masters throughout the world.

These practices have multifold benefits. First they spread the influence of Newar Buddhist culture throughout the world, they increase the flow of tourists and it helps to rejuvenate Newar Buddhist culture through appropriate reformations. Tourist always seek appropriate justification in any ritual, they do not have blind faith. This motivates religious Gurus to search the logical foundation of any practice they perform, if they come in close contact with foreigners. The most important issue for achievement of this state is delivering the right information to the tourists. Tourists should be delivered information in such way that they will be encouraged to have the Vajracharyas perform the rituals on their behalf.

63 Ibid, p. 127

26

The specialties of Kwabaha are reflected in the Samyak Festival of Patan. Kawbaha is the center point for the Samyak celebration. This festival is celebrated in every four years in the Patan. In this festival Images of the Dipankar Buddha from the whole Patan area are brought in the premises of Kwabaha. All of these images are brought to in procession at the time of Samyak ceremony which is held every five years at Kwa Baha in Patan and every twelve years at Bhuikhel below Swayambhu in Kathmandu64. The complex is also the most lavishly decorated of any of the Bahas due to the large number of members of the Sangha and the fact that many of these were wealthy traders in Tiber who used their wealth to decorate and maintain their Baha65. During the Samyak festival thousands of internal and foreign tourists visit this Baha. Celebration of this festival has also raised the attraction of various national and international scholars. The monastery management committee organizes the Dipankara/Samyak festival once every four years, a colorful ritual in which large bronze Buddha images – among them, one of – are honored and worshipped66. This is the most prestigious festival of the Patan City. Since this Baha coordinates the task of arrangement, many tourists observe the Baha during that festival. A picture of the celebration of Samyak Festival in the Nagbaha has been attached in the APENDIA-III, Figure iii.

According to (R), a Buddhist Scholar and Member of Kwabaha "one Russian organized the ritual of Grahamatrika Puja. He organized this ritual because he had problem of backbone pain and sleeping disorder. He was unable to solve these problems though application of modern medicinal system. Someone told him that these problems were due to astrological maladies. So, he organized the ritual to solve his problem. I had interpreted that ritual in English". Shakya also added that "One of my Taiwani friend in my request organized the recitation of Pancharakshya and took its initiation. He got benefited from it. In Taiwan he told his friend about the benefits. His friend requested me

64 J.K. Locke, op. cit., (f.n.53), P.11

65 Ibid, P. 31

66 M.B. Shakya op. cit., (f.n.12), P.44

27 to organize the recitation in his behalf from Taiwan. Although he was in Taiwan, I organized the ritual in Nepal for his betterment and welfare."

Betaju is member of the Sangha who is appointed to keep the official records of the Baha. Every year Betaju prepares a list of twelve individuals who are appointed to serve in the Baha each individual for one month. For the whole month respective member live in the temple complex with strict discipline. He is known as Dyapala. He is assisted by a small boy called as Baphacha. Two others members are also appointed to assist Dyapala. Dyapala participates in the daily ritual of the Baha which starts from around 4 o‟clock in the morning to late evening. Those ritual starts from Nityapuja (daily worship performed in every morning) and ends in the Pancapacara worship to deities. There is a committee of twelve members in the Baha whose main duty is to prepare for the annual feast organized for whole Sangha members and to make arrangements for other small festivals. Kwabaha had a body of thirty elders known as Adju, which compromises an eldest group of 10 senior most members and another group of 20 senior members who are soon going to join group of ten elders turn by turn. Selection of the senior member is on the basis of date of initiation. Those elders have specific religious rights and responsibilities in the Baha.

2.4 Major Artistic Features

Tourists visiting the Baha become curious while watching the artistic features of the Baha and this curiosity increased their attraction towards Newar Buddhist Practices. Art and architecture of the Baha reflects the philosophy, literature, history, symbolism and culture of Newar Buddhist religion. They also attract the tourists to gain more knowledge of the religion and culture.

Many studies have been conducted concerning the artistic value of the Baha. Several national and foreign scholars and tourist visit this Baha to study the artistic heritage existing there and for observing those artistic works. This Baha is a living museum of Bajrayana Newar Buddhism with Tibetan influence. The Newars also proved themselves

28 exceptionally able artisans, adapting and domesticating Indic ideals into quite beautiful expressions of lost wax metal icons, stone and wood sculpture, multistory wooden architecture, and painting67. Kwabaha is surrounded by the most noted artesian of the valley. Most of men of Nag Bahah are, as already noted artisans68. Artesian works are being transferred from one generation to another as religious task. Tourists visit this place in search of traditional artesian and artistic works. Handicraft production and trading is one of the major profession adopted by the members of the Baha. Most of the tourists from non-Buddhist community visit this Baha due to the artistic attractions.

2.5 Recent Touristic Phenomenon in the Baha

As a place that is situated among other places through myth, customary ritual activities and obligations defined by residential location, processions, mandalic mappings, and other ways, it is conceived of and experienced differently according to how it is placed within the various kinds of conceptual frameworks that people bring to it69. Writer has mentioned it in the context of Swyambhu, whereas case can also be generalized in the case of other religious shrines like Kwabaha as well.

Usually, on receipt of small amounts of money from the devotees, the Namasangiti Recital group may also recite various Dharanis: the Aparimita Dharani for long life, the Bhaisajya Buddha Dharani for patients, or the Tara Dharani for the sake of overcoming obstacles70. There days many tourists have started to participate in the recital ceremony. This is the new touristic phenomenon occurring in the Baha. Learned Tibetan Buddhist masters often come here to give and teachings on the Dharma. Frequent visit

67 Todd T. Lewis, Popular from Nepal, Narratives are Rituals of Newar Buddhism (New York: State University of New York Pres, 2000), P.12

68 D.N. Gellner, op. cit., (f.n.1), P.32

69 McCoy Owens Bruce, op. cit., (f.n.37), p.273

70 M.B. Shakya op. cit., (f.n.12), P. 40

29 of Tibetan Buddhist Masters attract large mass of Tibetan pilgrimage and also westerners following footsteps of . Intimacy with the Tibetan Buddhism is the typical identity of Kwabaha among Newar Buddhist Monasteries.

To some extent these facilities were perceived as being necessary to meet the competition and to attract tourists to the area, but it was recognized that they had also become status symbols by which communities were ranked according to prestige71. The case is relevant in the context of Baha as this is one of the most prestigious Baha of the city. This reputation might have been earned by its historical legacy and proper management system that it is adopting these days.

Think of levying fee for entrance to specific part or parts of the site or specific monuments to regulate volume of visitors and for raising reinvestment found for quality improvement 72 . Requiring foreigners to buy tickets in order to gain access to Swyambhu‟s summit marks this place in a particular way as a tourist destination 73. Similarly, Baha has also initiated the provision of entry fee and this provision has added the value of place as tourist destination. The same money has been utilized to make the place more favorable for the tourists. On the right side of the narrow path is the platform where a counter was recently set up to sell tickets to tourists. The revenue from ticket sales goes towards the performance of daily rituals and the upkeep of the monastery74. Situated at the four corners of the monastery courtyard are four Avalokitesvara statues. Wary of theft, the Monastery Reform Committee (Vihara Sudhar Samiti) has installed thick metal belts around their midriffs to secure them75. This is examples of works of Vihara Sudhar Samiti for the preservation of culture.

A resident of Kwabaha premises and a handicraft artesian by profession (Q) told that Newar Buddhist tradition is regarded as one of the most colorful religious tradition due to

71 H.G. Kariel and P.E. Kariel, op. cit., (f.n.40), p.9

72 D. Dhital, op. cit., (f.n.32), p. 47

73 McCoy Owens Bruce, op. cit., (f.n.37), p. 302 74 M.B. Shakya op. cit., (f.n.12), P. 21 75 Ibid, p. 33

30 its highly synchronic nature, which is the major attraction for tourists. Newar Buddhist community is popularly known for its traditionally preserved culture and civilization. Though modernization had penetrated this community, it has still maintained its traditional cultural traits. Even though so many observances have been lost in the last century, the vast cumulative transition of Mahayana-Vajrayana ritual remains one of the most distinctive characteristics of Newar culture76. After political revolution of 1951, Kathmandu started to see rapid developmental growth which accelerated after the restoration of democracy in 1990. Now, Kathmandu is struggling in between modernization and cultural traditions. Changes are appearing in the settings of the Kwabaha as well. People are frequently using Nepali language in conversation which was not usual before few years back. People rarely wear traditional dresses. Traditional wooden and brick houses are being replaced by cement houses. Brick and stone paved roads have been replaced by cement paved roads. But around the main shrines of Kwabaha construction based on modern architecture has been prohibited. Recently the main shrine has been renovated on its traditional architecture design. Area of Kwabaha is safe from unwanted constructions. From sustainable ecological point of view these two destinations can be ideal for tourism management, but form sustainable cultural point of view Kwabaha can be best example in Nepal for tourism management and cultural preservation by local people. Most important aspect of tourism management in Kwabaha is that it is locally managed initiative.

This Baha is also very important site for Tibetans Buddhist Practitioners. Tibetan tourists can be attracted and for it special approaches should be developed to transmit regular information through the counselor in Lhasa and other agencies in Tibet. Similarly, exiled Tibetan refugees have also strengthened their livelihood while working in several corners of the world. These exiled refugees are also targeted group where touristic campaigns can be lunched. Spiritual tourism is flourishing day by day in international tourism market. Manager of Nepal Tourism Board (T) told that "As being the country of Himalaya, Birth place of Lord Buddha and place of several Deities, Nepal can be central point of spiritual

76 T.T. Lewis, op. cit., (f.n.67), p.18

31 tourism. Places like Kwabaha can enrich their tourist potentiality to attract more and more tourists."

Particular religious rites are observed with particular purposes. These purposes are the windows for the socio-economic study of the Newar Buddhist communities. Newar Buddhist culture is one of the most historical Buddhist culture existing in the world. It is the only culture which has preserved Sanskrit Buddhist tradition and texts. A member of Kwabaha and handicraft businessman by profession (M) told that "Large numbers of internal and external tourists are attracted in the Baha to initiate studies on the Newar Buddhist tradition and culture." Due to these, influence of the Baha is increasing in several corners of the world. Increasing the influence of the Baha means increasing the influence of the Newar Buddhist community, because this Baha is one of the major centers of Newar Buddhist tradition. This Baha is a Buddhist learning center. Several lectures are organized in the Baha premises. A pioneer cultural scholar of Nepal (N) told that "The academic strength of the Baha should be strengthened so as to attract more students from the country and outside to study about Newar Buddhist culture and tradition." Picture taken during interview with the Joshi has been attached in the APPENDIX-III, Figure iv.

Few days ago one Russian tourist was visiting the Baha; he saw the Prajnaparamita text being recited in by the Bajracharyas. As he has already read the text and had known about the importance and influence of the text, he was affectionated by this recitation ritual. He was suffering from Insomnia. He approached Newar Buddhist scholar and Member of Kwabaha (R). He coordinated with the Bajracharyas and organized Grihamatrika Puja for him. He worked as interpreter and informed about all the meanings, symbols and ritual procedures to the Russian. Russian was satisfied and told that he will perform other rituals in his next visit to Nepal. Few days ago one Australian citizen was initiated in the Baha.

Before the advent of tourism, the traditional community would preserve their own culture as their heritage after the introduction of tourism same culture will be the product that

32 transforms into the capital which could exploit for profit and the stakeholders start motivating the local people for cultural preservation77.

Traditions of the Baha like Charya dance are very important from touristic point of view. Charya dance is performed only in specific places of Patan including Kwabaha. But, now this dance has been highly commercialized that it is performed in the commercial hotels to entertain tourists. Since this is a ritual dance its commercialization is not a sustainable cultural practice. Even though such practice can flourish these traditions in tourism markets and can help to generate some economic benefits, over commercialization of cultural products is a cultural malpractice. Manager of Nepal Tourism Board (T) told that, "Proper precaution is needed for the commercialization of cultural products and tourism components."

2.6 Role of Local Community in Tourism Promotion

2.6.1 Role of Baha Members

Local resident of Kwabaha and housewife by profession (U) told that "Baha members are tolerant with the tourists; this is due to the influence of tourism in the Baha. Due to this tolerance tourists are attracted to visit and conduct studies in the Baha." Local community members always show positive attitudes towards them and are enthusiastic to promote tourism in the Baha. Community people are trying to learn more about their Baha and its significance so that they can transfer that information to the tourists visiting the Baha. They are regularly maintaining their cultural practices which tourist enjoy when visiting the Baha. Respondent (R) told that "Even in Initial days of my career I guided many tourists in the Baha just to enhance my English language command".

Heritage resources are part of dynamic ecosystems that require community participation for long-term survival and productivity. There, forming partnerships between the tourist

77 R.R. Kunwar, op. cit., (f.n.6), P. 163

33 industry and local communities is vital to the success of any cultural tourism program78 . Community Based Tourism (CBT) in Nepal is considered one of the important industries for sustainable development and empowerment79. Local participation is not a one-time activity or event to ensure a project‟s success that can be checked off before a tourism development project starts. Ideally, it should be a process in which all beneficiaries have an active role in the identification and formulation of problems and opportunities, in the design and implementation of strategies, and in the monitoring and evaluation of results80. In the Baha most of all the members of community are directly linked with the Baha and have ownership over the income of the Baha.

Tourism has been particularly important for the Bajracaryas and . Many of them are artisans whose livelihood now largely depends on foreign and tourist demand for the curios, statues, and Jewellery they produce81. Kwabaha Sangha is composed of traders who used to trade in Tibet in the past. Long term relation with Tibet developed this place as a center of Newar Buddhist Tradition with some influence of Tibetan Buddhist tradition among Newar Community in Kathmandu Valley. This also helped to develop this place as the center of craftsman's since long time ago. Now, with the increasing flow of tourist more local community people are interested towards craftsmanship and trading of craft related tourism products. Members are regularly involved in the research and publications of the Baha. Similarly, members living in Nepal and abroad are using social networking sites to promote tourism in their place. Children of the Kwabaha are trained in the hospitality practices since early days and local organizations are also conducting various programmes to diversify the tourism products in the area. Few Bajracharyas have even started to visit foreign countries to perform rituals.

78 M.Z.P. Audax, op. cit., (f.n.39), p.213

79 Rabi Jung Pandey, “Community-Based Pro-Poor Tourism: Lessons from TRPAP”, Proceedings of the Regional Workshop Integrated Tourism Concepts to Contribute to Sustainable Mountain Development in Nepal, eds. Kruk E. et al, (Kathmandu: ICIMODE, 2009), p. 83

80 D.P. Dhakal, op. cit., (f.n.20), p.68

81 D.N. Gellner, op. cit., (f.n.1), P.20

34

2.6.2 Role of Sangha and Guthis

In the community owned model, ownership of the programme by the community is ensured and local people are recognized as best equipped to take appropriate decisions. People benefit directly (monetarily or otherwise) from the development and promotion of tourism in their areas82. There is a strong belief that CBT capacitates and empowers local people as actors in tourism planning, development and management83. There are various groups which have their own responsibilities and rights. There groups are involved in the daily functioning and tourism promotion activities of the Baha.

Every Baha and Bahi has an association of members which is given the traditional Buddhist name as Sangha. It is an important monastic association or order consisting of the male members who have undergone Barechhuyegu rites in that particular Vihara. It is the most unique feature of the Nepalese Vihara. In Patan, of all the eighteen main Bahas, Kwabaha has the largest Sangha 84 . The Sangha of Kwabahal is composed of both Shakyas and Bajracharya and difference between the function and status of the groups is clear from their initiation rites85 .

Thus it is known that Kwabaha's Sangha is an important monastic association which has for a long time controlled the members of the Sangha and regulated most of the rites and rituals of the Baha. The Sangha of the Baha plays important role to educate and preach Buddhism to the people. Without entering into the Sangha it is not possible to complete life cycle and other rites according to the ascribed religious tradition. Therefore, membership in the Sangha is an important factor for the socio-cultural life of a Buddhist

82 D.P. Dhakal, op. cit., (f.n.20), p.80

83 R.J. Pandey, op. cit., (f.n.79), P.83

84 R.D. Bajracharya, op. cit., (f.n.2), p.177

85 Ibid, p. 185

35

Newar. The list of the adju demonstrates that there is a hierarchical pattern in the composition of the Sangha administration members have opportunities to climb up in hierarchy of priests and dyopalas. Every member once initiated at Kwabaha becomes ritually attached to the order of the Sangha. It is an honor in one's life86.

There are several Guthis in the Kwabaha. Guthi helps to continue the observance and religious customs and ceremonies of the Baha. Prajnaparamita Guthi, Taremam Guthi, Sangha Bhojana Guthi, Namasangati Guthi etc. are the major functioning Guthis of Kwabaha87. Along with those Guthis local community have formed various committees like Vihar Sudhar Committee, Saddharma Suraksa Sangha to preserve and promote this shrine. It is true that the nationalization of many such Guthis in the 1960s and 70s have cast black spells over many monuments; the inception of Guthis systems had sprouted out of the concerns pertaining to the conservation of art and culture88. Tourist are benefited from the regular recitation of Prajnaparamita text, which is organized by devotees, similarly Taramam Bhajan Guthi regularly organizes Bhajan chanting programme in the evening. Rites and rituals are regularly performed in the morning and evening, since most of the people are busy in their own tasks in the daytime, only few rituals are performed in the day time.

Meanwhile the prospects for advancement and engagement are limited for certain sections of society; notably women and families from marginalized villages with low education levels or low involvement in the tourism industry89. From the observation it is seen that general public associated with the Baha are not getting economic benefits from

86 Ibid, p.192

87 Ibid

88 Som Raj Gaire, “Tourism in Bhaktapur: A Case Study of Heritage in Bhaktapur City,” An unpublished dissertation submitted to Central Department of Rural Development Faculty of Humanities and Social Sciences Tribhuvan University in Partial Fulfillment of the Requirement for the Master Degree in Rural Development, Kathmandu: Tribhuvan University, 2061, p.32

89 Pitambar Sharma, “Sustainable Mountain Tourism Development in Nepal: An Historical Perspective”, Proceedings of the Regional Workshop Integrated Tourism Concepts to Contribute to Sustainable Mountain Development in Nepal, eds. Kruk E. et al, (Kathmandu: CIMODE, 2009), p. 19

36 the flourishing tourism in the Baha. Economically lower section of the society and marginalized sections like Women are far away from the benefit generated from the tourism.

2.6.3 Role of Vihar Sudhar Samiti

Since Golden temple is internationally renowned people from various corners of the world visit and pay homage to the shrine. Initially there were lots of problems concerning the management of tourism in the Baha; shoes of the tourist were stolen, cameras were lost etc. After frequent occurring of such problems the need of the proper management system was realized and the Management Committee (Sudhar Samiti) was established. To provide better services to the tourists and for the promotion of tourism provision of entry fee was initiated and staffs were arranged. Those staffs provide required services to the tourists.

Vihar Sudhar Samiti was established in NS 1075. This Samiti is autonomous as it is not directly responsible to any other government agencies. This Samiti was established from the initiation of local community for the conservation of the Baha. This Samiti arrange management of the all other working Guthis in the Baha. Ex-president of Vihar Sudhar Samiti (V) told that "Vihar Sudhar Samiti is the responsible committee to monitor and regulate tourism management practices in the Kwabaha. This committee possesses real power to implement its programmes". Beside, this several local Guthis operating in the Baha are also responsible for tourism promotion. This Committee also acts as mechanism to cope with negative impact of tourism in local culture. This committee has is promoting local cultures through various efforts. This Committee has developed its separate tourism strategy because strategic plan to develop Patan area may not be fully appropriate for the development of this single Baha. Vihar Sudhar Samiti supports various other Guthis operating in the Baha.

37

Just as the pilgrim follows in the footsteps of the legendary, saintly pilgrims in order to participate in mythology of the life and miracles of a saint or deity at the shrine itself; so do tourist follow in the footsteps of explorers and repeat their meritorious actions90. Most of the tourists visiting this Baha are from Exiled Tibetan Community, America, Japan, Taiwan, Vietnam, China, Korea and Germany. Some tourists belonging from Buddhist countries perform meditation in the Baha complex for short period of time during their visit to the shrine. Tourists belonging to other religions except Buddhist religion do not focus more on rituals; they enjoy the art, sculpture and architecture of the shrine. So, they need good guides who can describe them the meanings behind the symbols of art and architecture. Vihar Sudhar Samiti once in a year organizes a training programme especially for tourist guides. In that programme information concerning the history, symbols, rites and rituals of the Baha are provided to the guides. This has helped to promote tourism in the Baha as guides inspire tourists to visit this Baha while visiting the Patan Durbar Square area. This also increases the trading of touristic products like handicraft, paintings and jewelry.

Various activities have been organized and done by the Committee like establishing the counter to help tourist. Head of Department of Research under Baha Management Committee (S) told that "Before a decade ago the condition was really miserable. Provision of entry fee has been maintained which is also new phenomenon in the Baha". Management committee has maintained the system of care taking leather shoes which are not allowed in the Baha. Toilets have been reconstructed to facilitate tourist. Cleanliness and sanitation of the Baha has been maintained. But community based tourist promotion programmes are lacking in the Baha. Community people should be provided proper training so that they can guide tourist properly inside the Baha premises. Management committee should publish excessive amounts of brouchers, pumplates, newsletters, magazines, books and research materials to inform tourist about the Baha. Well designed and informative website should be maintained to attract tourists from all around the world. Social networking sites have been utilized to promote tourism in the Baha.

90 R.R. Kunwar, op. cit., (f.n.6), p.327

38

Som Raj Shakya, a member of Kwabaha and handicraft businessman by profession told that "Due to the security reasons, Vihar Sudhar Samiti has constructed a gate in the Baha premises. Siren bell has been fitted in the gate. At 9 pm gates are closed and public are prohibited to enter inside the gate. Due to these security provisions there have not been major theft problems in the Baha".

Recently Baha Sudhar Samiti has renovated the main shrine of the temple using large amount of gold, this renovation has made the Baha more charismatic and attractive which has started to attract tourists in the shrine. Respondent (V) told that "Vihar Sudhar Samiti is focused mainly in renovation, organizing feast and festivals etc. and is planning to organize the activities which can promote tourism in the Baha".

The non-government managing party is authorized to raise a reasonable entry fee to finance its activities. The managing party has full autonomy to use and manage funds for programmes that are approved by its executive body. However, those programmes must ensure the active involvement of local community groups in implementation91. In the Kwabaha Vihar Sudhar Samiti is charging the entry fee and using the money in the tourism promotion activities. The Vihara Sudhara Samiti is a newly founded organization run mostly by members belonging to new generation92.

Baha Sudhar Samiti has established the counter to collect entry fee from the tourist and to provide them proper services. This committee is also involved in the publication of various materials related with the Baha. Baha management committee takes initiation to conduct rituals, feast and festivals targeting the tourists. These functions will also help to uplift the living standard of community involved in the Baha providing them economic benefits. But they are not being able to generate enough economic benefits because they are unaware about the potentiality of tourism in the place and its impact on livelihood of local community people. Since spiritual value is attached with the Baha some members are reluctant to use it as a source of income generation. Baha management committee

91 D.P. Dhakal, op. cit., (f.n.20), p.88

92 R.D. Bajracharya, op. cit., (f.n.2). p. 254

39 provides a visiting pass to tourist entering to Baha due to this they can be identified. Visitors are prohibited to enter into the premises with leather shoes. Before some years ago it was difficult to monitor the shoes, now Baha Sudhar Samiti is monitoring it. Baha Sudhara Samiti has maintained system of protecting shoes of tourists outside the premises and providing them non-leather sandals. Baha Sudhara Samiti is mostly engaged in regular tasks like organizing feasts, festivals and rites and in maintaining administrative tasks. They are not focused on providing maximum benefits to the tourists visiting their center. Respondent (S) told that "Vihar Sudhar Samiti is still thinking on how they can provide maximum support to the tourists".

2.6.4 Role of Government/Non-Government Agencies

Local people are the key components in the promotion of tourism in the Kwabaha. Other agencies can only act as assistance and supporter in their efforts. Very few outer agencies have been involved in the tourism promotion in the Kwabaha. Local people rarely call outer agencies for support to the Baha. IUCN has helped in the reviving a Guthi named Ganapakha. Most of the local community people are involved in the handicraft profession. After completing school level education they are involved in the handicraft profession. So, they have very less interaction with outer government and non- government agencies. The lack of relationship between the Baha and other agencies is also due to repressive nature of the state towards minority section of the society. Community in the Kwabaha is highly prosperous community in the valley, so they are reluctant to ask help with outsiders. Till this date they have accomplished major renovation task collecting donations from their own community members. Architecture Engineer of the Lalitpur Sub-Metropolitan City Office (X) told that "Representatives of the Baha do not go to ask support to other agencies, but government agencies like Sub- Metropolitican City Office (Nagarpalika) support the Baha in especial occasion like samyakdana programme".

40

Central authority, donor agencies and local communities are taking up action in their own way, often in isolated approach 93 . Problems have been seen in the Baha in similar contexts, the management committee is legally bound to various legal contracts with various agencies but they are not being able to generate any substantial assistance. Government and non-government agencies are implementing various programmes intended towards the promotion of tourism in specific sites. Baha management committee is not establishing strong coordination with those programmes.

It is argued that tourism industry of Nepal is Kathmandu based and policies are formulated to favor the promotion of tourism in center. Kwabaha is located in Kathmandu but here the presence of government agencies is very not worth mentioning. When asked about why they don‟t want to build strong coordination with government agencies most of them responded that even when coordination will be established government will not provide enough facilities to them, government will only interface in their activities. There are government agencies to coordinate Himalayan Vajrayana Monasteries (Gonpa) and Thervada Buddhist monasteries (Vihara) but government agencies to coordinate Newar Vajrayana Buddhist monasteries (Baha) is lacking. Peoples disinterest to form such coordinating agency under government can also be taken as their resistance to government itself. It also reflected in Newar‟s desire to work in isolation rather than in coordination with other agencies. It also reflect the state of economic self- sufficiency of Newar Buddhist community, as they believe that they are economically self sustainable to preserve their practices. This case is stronger in the context of Kwabaha which is composed of members with strong economic background.

Tourism Vision 2020 has adopted the strategies of encouraging the coordination and involvement of government agencies, non-government agencies, travel trade entrepreneurs, communities, people in tourism activities such as national tourism fair, international trade shows, sales missions, promotional campaigns etc94. Government level

93 D. Dhital, op. cit., (f.n.32), p. 37

94 Tourism Vision 2020, Kathmandu: Government of Nepal, Ministry of Tourism and Civil Aviation, 2009, P. 15

41 is supporting by formulation and implementation of the plan, policies and programs regarding labor and employment, increasing skills through different training, protection of cultural heritage, socio-cultural conservation and awareness programs 95 . But, the government is playing very weak role in the promotion of urban based cultural tourism sector. Due to this tourism sites like Kwabaha are not getting sustainable assistance from government agencies for tourism promotion. Involvement of international agencies and state itself to promote pilgrimage tourism in grass root level itself is contradictory. Issue of assistance in the promotion of the pilgrimage tourism site cannot be compromised with the issue of participation of community in the tourism management. Kwabaha is not getting any substantial support from international agencies but while managing the Baha, Community needs to follow the guidelines provided by the agencies like UNESCO.

A decentralized management scheme involving industries, associations, local communities and local government and the responsibility of central agency for setting guidelines, creating conducive infrastructure and research, monitoring and evaluation of the sites and on a periodic basis deems necessary96. Baha Management Committee is trying to establish coordination among various agencies like Nepal Tourism Board, Trekking Agents Association of Nepal (TAAN), Nepal Association of Tour & Travel Agents (NATTA) and Nepal Association of Tour Operators (NATO), Hotel Association of Nepal (HAAN) and other tourism related agencies to promote tourism in the Baha.

So in order to remove the present anomalies in tourism development the government has prioritized the roles of government and the private sector for the systematic development of tourism97. Lack of coordination among major stakeholders is one of the weaknesses of the tourism promotion strategies in the Baha. Although Baha community are actively involved to develop their place as major tourist destination of the area, they are not being able to gather much needed effort from other stakeholder like Nepal Tourism Board,

95 J. Kafle, op. cit., (f.n.34), p. 67

96 D. Dhital, op. cit., (f.n.32), p.44

97 M.B. Thapa, op. cit., (f.n.29), p.155

42

Lalitpur Sub-Metropolitan City, Trekking Agents Association of Nepal (TAAN), Nepal Association of Tour & Travel Agents (NATTA) and Nepal Association of Tour Operators (NATO)and so on.

2.6.5 Role of Private Business Sector

From the socio-cultural point of view alteration in the occupation is a key change caused by tourism. Obviously the local people adopt economic activities with more income and chances of further expansion. Owing to different internal and external reasons people tend to make an alteration in their current works. They either change the occupation or add extra activities as an occupation98. This phenomenon has not been seen in the Baha, as the community of artesian and trades surrounds the Baha since ancient times, their profession is being strengthen but not shifted by the increasing tourism influence.

Quality of life of both tourist and local communities through mutual give and take could be maintained if there is harmony among the tourism industry, local community, authority and groups or agencies upholding the cause of natural and cultural environments 99 . Newar Buddhist community living around the Baha is basically a business community so this community has good sense of value of tourism. Most of the members are engaged in the artistic tradition which is directly associated with the tourism industry. Similarly, they have maintained strict rules in the Baha which prevents negative tourism influences in the area. In this way, this place is creating harmony between tourists and host communities.

In the context of Patan Durbar Square, In lack of mechanism for percolation of tourist income down to local community and a system of healthy control, relation between

98 P. Acharya, op. cit., (f.n.9), p.6

99 D. Dhital, op. cit., (f.n.32), p. 24

43 tourists and local‟s trying to sell something is getting very hostile and aggressive100. The case is different in Kwabaha, here local vendors are not allowed to sell tourism products and even curio shops are not allowed to open in main premises. Environment of hostility and aggression are rarely observed in this premises. Promotion of private sector is another tool for strengthened tourism promotion in the Baha. Baha could collaborate with local, national and international level tourism promotion agencies to enhance the Baha as tourist destination.

100 Ibid, p.27

44

CHAPTER – III Tourism publications on Kwabaha

3.1 Touristic Publications of Kwabaha in Academic Materials

The extraordinary cultural richness of Newar civilization in the Valley only became clear to me once I had gone outside the Valley and moved around a little in the hill area where there was such an absence of memorable architecture and art 101. This is a common approach of a cultural tourist in Nepal.

Kwabaha members are the one of the most prosperous community of the valley. They are scattered in various corners of the world. They are mobilized as cultural ambassador in those countries to inform tourists about their place. Kwabaha is on several counts the most famous of Patan‟s Bahas102. The Buddhist Shrine of Kwabaha, popularly known as the Golden Temple, is one of the most beautiful monasteries of Nepal103.

Several tenants of Newar Buddhist tradition have lost due to extreme secrecy in the ritual practice. Extreme provision of secrecy stopped the increasing influence of the religion. Newar Buddhist religion is secrecy based religion. So they do not easily want to reveal concrete Vajrayana practices to general masses and outsiders. But due to increasing contact with tourists they have slowly started to reveal the secrecy of the practices to outsiders. This has opened the door for several studies, research and publications. These are expanding the influence of Newar Buddhist tradition throughout the world. Scholar of Buddhist Studies (P) told that "Vajracharys of this Baha are frequently involved in the

101 A. Vergati, op. cit., (f.n.19), P.14

102 J.K. Locke, op. cit., (f.n.53), p. 31

103 M.B. Shakya op. cit., (f.n.12), P.17

45 performance of rites and ritual for the tourists than other Bahas of Kathmandu, this is due to increasing acceptance of touristic traditions in the Baha."

In Nag Bahah most of the inhabitants are artisans, some are involved in business and trading but a large number keep shops to different shorts, and a few have salaried government jobs. It is true that it is better kept than most other parts of the city. Nag Bahah has what the local call a 'park' with rise bushes, trees, and an enclosure in the centre, alongside the numerous votive Caityas (Buddhist cult objects); it is paved with bricks and acquired covered drains earlier than most other parts of the city. The inhabitants take pride in its appearance, though what counts as clean in Nepal (depositing rubbish outside where Sweepers can collect it eventually) might not be reckoned so by a Westerner, just as some of what Westerners consider clean (e.g. washing dishes in still water) is thought dirty and impure by Newars104. Hiranyavarna Mahavihara is one of the most outstanding and typically decorated Buddhist monasteries of Nepal. It is the only well-preserved, well-documented and richest Nepalese Buddhist monastery. This Vihara is situated at Kwalkhu tol of Patan about two blocks from the historic complex of Mangal Bazar. The Vihara is full of nicely carved sculpture and masterpieces of wood and bronze arts. It represents the major architectural features of a typical and full-fledged Buddhist Vihara architecture developed in Nepal105. Kwa bahah, Hiranyavarna Mahavihara, or as it is known in English, „the Golden Temple‟ is the Largest Buddhist Monastery of Lalitpur and is one of the most important Buddhist Shrines of the City106.

3.2 Touristic Publications in tourism materials

Outside the Patan Durbar Square, there are numerous other important monuments, such as the Maha Bouddha terra-cotta Shikhara temple constructed at the beginning of the 17th

104 D.N. Gellner, op. cit., (f.n.1), P. 24

105 R.D. Bajracharya, op. cit., (f.n.2). p.73

106 D.N. Gellner, op. cit., (f.n.13), P.179

46 century, Hiranya Varna Mahavihara, or the Golden Temple, built in the early 15th century and the five-storeyed Kumbheshwar Mahadev Temple built at the beginning of the Malla period- it is one of the only two surviving five-storied temples in the country, the other being the Nyatapola Temple in Bhaktapur107.

Image Nepal Tourism News Digest Yellow pages 2011/12 has mentioned that, Lalitpur is also famous for monasteries, including the Hiranya Varna Mahavihara and Rudra Varna Mahavihara108.

Insight guides Nepal has mentioned that, Patan is known for its bahals, two storey Newar Buddhist monasteries built around courtyards, and the less elaborate bahils. The most renowned of these is the Kwa Bahal, known as the “Golden Temple”, a few minutes‟ walk north of Durbar Square109. Amar Bahadur Shrestha have published his article in the title "The Golden Temple: Being There For The Moment" in the website, httpecs.com.npplacethe-golden-temple-being-there-for-the-moment; where writer has stated that "there are some things that even words together with photographs cannot do justice to. These are those that have to be personally experienced in order to truly justify the beauty of some things, the fascination of some moments, the enthrallment of some events. Hiranyavarna Mahavihar in Kwabahal of Patan is one such experience."

In httpen.wikipedia.orgwikiHiranya_Varna_Mahavihar; wikipedia has mentioned that, "Hiranyavarna Mahavihar (Nepali:lx/0oj0f{ dxfljxf/ is historical Vihara(ljxf/) of Nepal situated in Patan, Lalitpur district of Nepal. It is a known locally as Golden Temple, where rats are fed. This three storey golden of Lokeshwor (Lord Buddha) was built in the twelfth century by King Bhaskar Verma. Inside the upper storey of the pagoda, are the golden image of Lord Buddha and a large .

107 Nepal Tourism Board, op. cit., (f.n.4), p.39

108 Hari Raj Joshi, Image Nepal Tourism Digest, Yellow Page Vol. 18 No. 7 May 2011, Image Nepal Publications (P) Ltd., Kathmandu, p. 27 109 Tom Le Bas and Dorothy Stannard, Insight Guides Nepal, Discovery Channel, Apa Publications, Singapore, 2009, p. 179

47

The website, httpitreknepal.comcultural-toursoptional-cultural-tour.php has introduced the Patan Durbar Sqauare and has noted that "the best place however to see metal sculpture is the Hiranya Varna Mahabinar, the Golden Temple."

Kattrinna in the experience entitled " You caught me by surprise: Golden Temple, Patan, Nepal" has shared her experience as wandering girl in the website httpsstoriesofawandergirl.wordpress.com20130730you-caught-me-by-surprise-golden- temple-patan-nepal, where she has expressed that, "I was really astonished! This temple was very grande! Everything about it has so much detail… even the pigeons thought so! You can literally take a photo in each face of the wall and find it interesting. Buddha is pretty much everywhere."

The website, httpvisitlalitpur.org.npplacesplacegolden-temple has introduced Golden Temple as, "this beautiful and tranquil temple in Nepal is an unusual Buddhist monastery known commonly as „Hiranya Varna Mahabihar‟, „Kwa Bahal‟ or „Suvarna Mahavihara‟ and is situated north of Durbar Square. Patan's Golden Temple is unassuming from the outside and majestic on the inside, with stone gates produced by the Silakars whose descendants can still be seen working in the woodcarving industry."

In the title "Entry Fees for Heritage Sites, Museums, Parks" the website, http://welcomenepal.com/promotional/wp-content/uploads/2012/08/ENTRY-FEES-to- Heritage-Sites.pdf has mentioned that the entry fee to Kwabaha for foreign nationals, SAARC nationals and Chinese is NRs 50, NRs 25 and NRs 50 respectively.

With the title "Big News and Golden Temple Nepal With Rats" the website, httpworldtravelfamily.comrat-temple-nepal, has written about Golden Temple and mentioned that, "The Golden Temple (Hiranya Varna Mahavihar) in the Patan area of Kathmandu is not-just-another-Buddhist-temple in a city full of, arguably, the most incredible temples in the world. What makes this temple a must-visit for me are the rats, it‟s not a true rat temple as you find in some Hindu temples, but they‟re here in force. I love a bit of wildlife! The Nepalese make offerings of food every day, the rats go well fed."

48

The website, httpwww.aghtrekking.compatan-durbar-square.php, in the major attractions of the Patan has stated that, "Hiranya Varna Mahavihar Located inside kwabadehul, was built in the twelfth century by king Bhaskar Verma. It is famous as the golden temple. Inside the upper story of the pagoda, are the golden images of lord Buddha and a large prayer wheel."

The website, httpwww.lalitpur.org.npe_historical_monuments.php, in The Description of Description of Vihars has stated that," Bhaskerdev Samskarita Hiranyabarna Mahavihara (The Golden Temple/ Kwa Bahal) is one of the 18 main Bahals of Patan. The name of the Bahal was given according to the saying that there was a mouse named Hiranyak with eyes sparkling like diamond. People come here to fast as well as request for the reading of the Pragyaparmita. Hiranyabarna Mahavihar is not only a religious area but this is the place where religious book (Grantha s) of Buddhism is recited. This Vihar is famous for one of the main nine Ganthas “Pragyaparmita”. This Grantha was written by a monk named Ananda in B.S. 1282 during the reign of King Abhaya Malla. This Astasahashrika Pragyaparmita is written in golden letters. People believe that this Grantha was kept in this Vihar to protect from evil nature of people. People from various regions come to read this book. From B.S. 1995 this Grantha was kept safe in a box. A separate Guthi has been established for the reading of this religious book. The local people believe that if they ask to carry out the reading of this book once, their every desire will be fulfilled. Nowadays people have to register their names months before for the reading of this book."

The website, httpwww.mapsofworld.comnepalcitiespatan.html, while introducing the touristic sites of Patan Durbar Square has mentioned that," some famous places to see in Patan of Nepal include Patan Durbar Square, , Mandi, Bhimsen temple and the Hiranya Varna Mahabhihar. The Golden temple, which is a famous Tibetan Buddhist Temple, is surely worth a visit."

With the title, "The Remarkable Golden Temple in Patan" the website, httpwww.nepal.comreligious-sitespatan-golden-temple, has mentioned that, "throughout the architecture and design, faith can be seen running through the rectangular building standing in support of three roofs encapsulating the richness and wealth donated to the

49 temple with images of Buddha, Avalokiteswar, shrines and sacred spots where pilgrims can stop and pay homage to the many great teachers and martyrs."

The website, httpwww.nepalonetours.comthe-golden-temple, has introduced The Golden Temple as, "one of the most beautiful temples of the Kathmandu valley, located at the north of the Patan Durbar square is the golden temple of Budhha. Golden temple is one of the perfect example of the valley‟s peaceful people and the peaceful coexistence of the Hindu and Buddhist religion not only in practice but also in the arts and architecture. It is a must visit if you are in Patan Durbar square site."

The website, httpwww.nepaltravels.comnepalattractionpatandurbarsquare.htm, has introduced The Golden Temple as, " this Buddhist monastery is a three storey golden pagoda of Lokeshwor (Lord Buddha). The monastery, built in the 12th century by King Bhaskar Verma, is embellished with exceptionally fine woodcarvings and repousse work. Inside the upper storey of the pagoda, there are the golden image of Lord Buddha and a large prayer wheel."

The website, httpwww.patan.com, has introduced the golden temple as," (Hiranya Varna Mahavihar), built in the 12th Century by King Bhaskar Verma, is located just north of Durbar square. This three-roof Buddhist monastery is adorned with a golden facade, four large gateways, a clock tower, and two lion sculptures. Inside are golden images of Buddha, wall carvings, and a prayer wheel."

The website, httpwww.thelongestwayhome.comtravel-guidesnepalgolden-temple- patan.html, has introduced The Golden Temple as, "Golden temple (Hiranyavarna Mahavihara) is perhaps the second most popular attraction here after Durbar Square. The temple was built in 1409 and is in fact a Newari Buddhist monastery. The nickname "golden temple" came about through tourism more than it actually being made of pure gold.”

The website, httpwww.tushitanepal.comtrip_packagescity_tour.htm has introduced The Golden Temple as, The Golden Temple, locally known as Kwa Bahal, is one of the most renowned Buddhist monastery courtyards in Patan. Its origin goes back to the 12th century. The monastery complex consists of a rectangular building with three roofs and a

50 facade embossed with gilded copper. The many ancient Buddha images here attract throngs of worshippers."

Vinod-Bhojak has written in the website, httpwww.virtualtourist.comtravelAsiaNepalPatan-1299035Things_To_Do-Patan-TG-C- 1.html and mentioned that, " The temple built by King Vaskar Varma in 12th century it's different than most other temples in Nepal and has its beauty from the golden roof to the interesting craving on the smaller windows that's housing the statues of worships."

With the title, "Kathmandu Valley Sightseeing" the website, httpwww.visitnepal.comtravelers_guidesightseeing_kathmandu_valley.php has mentioned that, "The monastery building is embellished with exceptionally fine wood- carvings and repousse work. Artistic images are scattered around the courtyard, and devotees can be seen worship at the many shrines here."

The website, http://www.lonelyplanet.com/nepal/around-the-kathmandu- valley/patan/sights/religious/golden-temple-kwa-bahal#ixzz3Qdg1PWti, has mentioned that, "this unique Buddhist monastery is just north of Durbar Sq. It was allegedly founded in the 12th century, and it has existed in its current location since 1409. The temple itself is a magnificent example of courtyard temple architecture. The main priest of the temple is a young boy under the age of 12, who serves for 30 days before handing the job over to another young boy."

The website, httpwww.nepalsocialtours.comdestinationsnepalsightseeing-tour- pacakagepatan-sightseeing-tour.html has mentioned that, "there is a wealth of gems like beautiful carving on its walls and painting depicting a complete life history of Buddha."

While introducing the Patan Durbar Square, the website, httpnepal.saarctourism.orgpatan-durbar-square.html, has mentioned that, " Several multi- sized and multi-styled temples occupy the western part of the complex. Main among these are Krishna Temple, Bhimsen Temple and the Golden Temple of Hiranya Varna."

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3.3 Efforts of Local Community People for the Publications

Although the Baha is regarded one of the most properly preserved and managed Baha of the valley, there is lack of proper documentation of the relevant information. The Baha periodically publish souvenir and magazines. But, regular publication of the Pumplates and Broachers for the distribution to the tourists are lacking in the Baha.

Efforts are being made by the young generation through the publication of the books, seminars, singing group to establish the Baha as the activity centre for the Buddhist Newar culture and society110. Baha members like Milan Shakya and Ranjana Dhakhwa are regularly conducting research and studies in the Baha and producing several materials for further studies. This Baha is one of the most frequently researched Baha by the native and foreign scholars. It's due to the desire of local community people to expose their shrine more and more. Baha members are making various groups in the social networks and promoting tourism in the Baha.

Books written about the Baha should be distributed to tourists charging some fee so that they can get full information about the Baha and they can share that information with other people in their country. Internet is the major source of information for this century. So, in-depth information about the Baha and attractions for the tourists should be listed in the website, so that tourist can access them. Baha should also properly manage the website. This will increase the chances of tourist to visit the Baha. Chronology of the writings concerning the Baha should be displayed in the Baha premises.

110 R.D. Bajracharya, op. cit., (f.n.2), p. 249

52

CHAPTER – IX Baha as a Pilgrimage Tourist Site: Benefits and Drawbacks

4.1 Impact on Culture

The emergence of cultural and ethnic tourism amplifies the interaction between hosts and guests and therefore, provides both opportunities and challenges for indigenous people as tourism impinges upon their communities 111. Newar Buddhism is regularly adopting various tenants of Tibetan Buddhist tradition and Buddhist tradition. Newar Buddhism is also adversely impacted by increasing influence of Hindu religion and Christian religion among Newar Buddhist communities. Building strong relationship between culture and tourism can increase the strength and influence of the culture. Tourism can be a way for the restoration and reformation of the historical prestige and reputation of Newar Buddhist culture.

Here, it can be seen that economic prosperity generated from tourism creates not only environment for deterioration of culture but, enhancement of the culture in more influential ways112. The case in similar in the context of Baha as well. Baha has recently renovated the main shrine from the internal sources and maintaining the facilities of toilets and drinking water without any external assistance. Even in the Kathmandu valley lack of trained manpower and lack of sufficient fund has been a great obstacle in conserving these heritages 113 . Tourism has also contributed to the preservation and

111 R.R. Kunwar, op. cit., (f.n.6), p.133

112 Stanley F. Stevens, “Tourism, Change, and Continuity in the Mount Everest Region, Nepal”, Geographical Review, Vol. 83, No. 4 (Oct., 1993), pp. 410-427, American Geographical Society, Online, Internet 19 March 2013. Available FTP: http://www.jstor.org/stable/215823

113 Amatya Saphalaya, Art and Culture of Nepal (New Delhi: Nirala Publications, 1991), p. 118

53 promotion of traditional skills like handicrafts, stone masonry, pottery, handloom weaving, and metal work; the handicraft products of Bhaktapur are becoming more popular day-by-day 114 . In the Baha continuous tourism flow is introducing new aspirations and technologies for the revival of the vanishing traditions. Increasing tourism activities are motivating more local community people in the tourism related artistic and trading professions. Of course there were times when many of Bhaktapur‟s crafts were standing on the verge of extinctions, but thanks to the growing tourism trade and its gradual assimilation of such crafts and heritage. They have now got new rejuvenated life115. This case can be generalized in almost all the historical monuments within the valley that revival of tourism industry provided forum for the revival of traditional artesian industries and craft workmanship. Tourism has also impacted positively on Bhaktapur‟s heritage in that the local government and people have realized the value of heritage conservation. Tourism has been used to generate revenue for heritage conservation and provide economic benefits to the people116. Context is similar in the Kwabaha.

The ever-increasing flow of tourists has economic potential, but also threatens the cultural heritage of the city117. Such harmful impacts are already visible in some areas which have neglected the conservation of Nepal‟s cultural heritage and local development118. When development of modern tourism brings in new ways of life, it tends to disrupt the traditional activities that give meaning to the life of the local population119. Although the adverse cultural impact of the tourist flow have not been felt

114 Basudev Lamichhane, “An Overview of Sustainable Tourism Development in Bhaktapur”, Proceedings of the Regional Workshop Integrated Tourism Concepts to Contribute to Sustainable Mountain Development in Nepal, eds. Kruk E. et al, (Kathmandu: ICIMODE. Kathmandu, 2009), p. 118

115 S.R. Gaire, op. cit., (f.n.88), p.33

116 B. Lamichhane, op. cit., (f.n.114), p. 118 117 Ibid, p. 117 118 S.K. Sharma, op. cit., (f.n.28), p.3

119 I.K. Pradhan, op. cit., (f.n.10), P.241

54 yet in the Baha, very little concern have been paid in the Baha on the issue of impact of tourist flow in the living behavior of local community people.

Some forms of culture, such as handicrafts and performances, become tourist art, bringing high prices that are favorably received, but are produced to meet tourist demands rather than retain cultural traditions120. These cases are being seen in the Baha premises as well. In the Baha no one is allowed to enter this shrine except the two priests who are currently attending the deity, and small boys who have just been ordained as monks in their Bare-Chuyegu ceremony121. Baha is one of the most sacred shrines in the valley and it is well known for its strict rules and the followers. Community people believe that disobedience of these observances can create problems in the community. But some tourists insist that they be allowed to observe those secret places and rites. It is being difficult to manage the flow of tourists and secret rites. Some community members are in fear that continuous flow of the tourist might vanish those rites having secrecy as primary component.

Tourists want to observe the sites in detail. Due to increased flow of tourists some cultural practices which need strict secrecy are being lost. Some of the ritual practices should be observed in the high secrecy as they have double meaning (one overt and another covert), while observed without acute insights they are misinterpreted. To participate in the exact interpretation through performance of rituals one needs to be physically and morally prepared following basic practices. When one suddenly sees a particular ritual, he/she is compelled to interpret it in wrong way and through them those wrong interpretations are transmitted throughout the world. One example of such misinterpretation is us of meat and alcohol in Buddhist practice. Uses of meat and alcohol have specific symbols in the Newar Buddhist rituals but when looked superficially they

120 David N. Zurick, Adventure Travel and Sustainable Tourism in the Peripheral Economy of Nepal, Annals of the Association of American Geographers, Vol. 82, No. 4 (Dec., 1992), pp.608-628, Taylor & Francis, Ltd. on behalf of the Association of American Geographers, Online, Internet 14 March 2013. Available FTP: http://www.jstor.org/stable/2563692

121 M.B. Shakya op. cit., (f.n.12), P.32

55 can be regarded as anti-Buddhist acts. Newar Buddhist tradition has been recognized for complex secret tantric practices (Guha practices) as Guhe Samajtantra is one of the most influential texts of Newar Buddhist tradition. Due to increased flow of the tourists and their easy access to the Baha, reputation of conducting secret practice of this tradition is decreasing day by day. Some Vajracharyas come under monetary influence of the tourist and perform complex rituals in their behalf although those rituals need several primary practices and observances. During the performance of the ritual tourists capture the photos of secret practices like deities, , use of symbols etc. and later on post on social sites, blogs and websites which decreases the value of the rituals in the long run. Similarly, regular exposition of the valuables in the social sites and websites makes them vulnerable for theft and duplication.

4.2 Impact on Economy

It is seen that Baha is charging some amount with tourist as entry fee. This amount is used to increase facilities for the tourist. This amount is only enough for increasing the facilities of the tourist. This system has increased the responsibility of tourists towards preservation of the heritage and responsibility of the local community towards facilitation of tourists. Embedding tourism with cultural practices and vice versa is increasing in Kwabaha with is assumed to be the milestone of sustainable tourism management practice.

In the donation box of the Baha one can see the currencies of the countries like Taiwan, Laos, Vietnam etc. These currencies cannot be exchanged in Nepal. This shows the devotion of the tourists towards the Baha. There is a Tibetan Gumba inside the Kwabaha. This Gumba is operating from the donation collected from the tourists from Israel, Taiwan and so on. Income from the tourism has helped to upkeep the monastic functions. This Baha is center of complex religious mechanisms where several religious committees, Guthis, groups and shrines are functioning. The income generated from the tourist is being mobilized to regulate the functioning of these committees, Guthis, groups

56 and shrines. As for example the Gumba located inside the Baha premises is operating by the donation provided by the internal and external tourists.

Tourism is an important source of foreign exchange earnings, provides employment opportunities and helps in economic growth of the country 122 . Tourism creates employment opportunities by the utilization of local skills and knowledge and consumption of locally produced goods and services123 (Thapa, 2012, p.8). Some tourist wants to make offerings of the light and other materials to worship. There are several Souvenir shops outside the Baha premises, tourist also buy souvenirs from those shops. Local resident and handicraft businessman by profession (Y) told that " This is reflected in the Baha as large number of youths belonging to Baha community are engaged in the artesian profession and they are encouraging other youths to do so". The entrance fee is the major source of income for Bhaktapur Municipality124. Till this date the donations from Community people is the major part of income in the Baha but the ratio of income generated from the entry fee of the tourist is also increasing day by day. This do have some negative consequences, tourists who do not have religious affiliation and just visit the Baha as a tourist might felt that the entry fee is too large. One German tourist named (Z) told that entry fee is much higher than the facilities provided to the tourists.

From the observation it is seen that general public associated with the Baha are not getting economic benefits from the flourishing tourism in the Baha. Economically lower section of the society and marginalized sections like Women are far away from the benefit generated from the tourism. Although the modernization theory advocates on the favor of tourism as a means of development, the dependency perspective claims that it creates the parasitism125. Till this date this problem has not been seen in the Baha because

122 Hari Prasad Shrestha and Prami Shrestha, Tourism in Nepal: A Historical Perspective and Present Trend of Development, Himalayan Journal of Sociology & Antropology-Vol. V, 2012, p.55, Online, Internet 25 March 2013. Available FTP: www.nepjol.info/index.php/HJSA/article/download/7039/5689

123 M.B. Thapa, op. cit., (f.n.29), p.8

124 B. Lamichhane, op. cit., (f.n.114), p. 116

125 S.R. Gaire, op. cit., (f.n.88), p. 20

57 this place is located in the central city area inhibited by the trader's having long tradition of artesian professions. Baha is more dependent on the community than the fee collected from the foreigners.

Dana (donation) is foundational practice for higher level of spiritual achievements. When one is benefited from such rituals they frequently donate to achieve higher level of spiritual achievement. This help to collect more funds for the development of not only the Baha but the whole cultural sphere within the Baha. Due to increasing flow of the tourists sponsors are also increasing for the betterment of the Baha. When right information is provided to the tourists they come forward to support the Baha, in case they are not provided with right information, they visit the Baha just for sight-seeing, not with cultural faith. Interpretation of culture reduces cultural confusion to the cultural tourists126.

Large numbers of members of this Baha are involved in the handicraft profession. With increased flow of tourists and increased relation with the tourists they sell their products in high quantity. This is increasing their income level. A local resident and handicraft businessman by profession (O) told that "Due to increasing flow of the tourists business of the surrounding handicraft shops and restaurants are also increasing". Traditional handicraft products in tourist destinations are often sought out by tourists as souvenirs127.

Kwabaha is one of the better managed and renovated Baha of the Kathmandu Valley. This is also due to increased tourism in the area. A prominent Buddhist Scholar (P) told that, "Due to their strong economic background members of the Kwabaha are able to make regular donations in the Baha".

126 R.R. Kunwar, op. cit., (f.n.6), P. 176

127 Ibid, P. 166

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4.3 Impact on Environment

In the same vein, the development of tourism is likely to contribute to the improvement of historic and religious places and environmental conservation128. The needs of tourism, unfortunately, often conflict with those of the local populations and with environmental preservation129. The case is different in the Baha where local people are more conscious about the environmental conservation through sanitation for the promotion of tourists and tourists are also supporting the community people.

4.4 Community Based Sustainable Tourism Management Practices in the Baha

Tourism is a process which obviously affects various aspects of society and culture130. Product of tourism can either be positive or negative which is usually determined on how it is managed. Rather than a necessary evil, tourists are regarded as partners in fulfilling the goals of biodiversity conservation, cultural revitalization and sustainable economic development131. Development of tourism must enable at the same time preservation of our socio-cultural values that have a strong bearing upon the national character of Nepal132.

Sustainable tourism aims at meeting the needs of today without compromising the needs for future generation133. Sustainability of tourism promotion is another key issue on

128 M.B. Thapa, op. cit., (f.n.29), p. 145

129 D.N. Zurick, op. cit., (f.n.120), p.615

130 P. Acharya, op. cit., (f.n.9), p.5

131 M.B. Thapa, op. cit., (f.n.29), p.135

132 I.K Pradhan, op. cit., (f.n.10), P. 240

133 J. Kafle, op. cit., (f.n.34), p.19

59 which the tourism promoting agencies should be focused on. The criteria for the sustainability of the tourism site cover the matters regarding: reflection of effective sustainable management; maximization of economic and social benefits to the local community and minimization of negative impacts; protection and proper utilization of cultural and historical heritages and minimization impacts; and, natural heritage and environmental protection, maximization benefits and minimization impacts134. To reduce the negative impacts generated from the flow of tourists, the Baha members can learn lessons from tourism management practices of other places through exposure visits and experience sharing workshops.

The effects of tourism on religious traditions and monastic life suggest a more complex picture; that many Sherpas have managed to adapt to tourism successfully and without any great loss of culture135. Negative impact of tourist flow around Kwabaha is minimal as Newar community living around the Baha is highly conscious about their cultural values. There is a perception among the local stakeholders that Community Based Tourism (CBT) helps them understand how tourism could contribute to their well-being and take active roles to minimize the negative impacts of tourism136. To counteract the perceived negative aspects, efforts are being made to revive traditional customs and organizations, partly to meet the expectations of visitors and partly to revive the community spirit137. The context is similar in the case of Baha as well. Newar culture around Kwabaha is itself a highly civilized and culture which has pride in its antiquity. So adaptation to new culture neglecting their own traditional specialty is rarely found in this community. Due to globalization this community is also transforming but the factor for transition are not tourism instead it is mass media. Tourists and local communities who promote community-based sustainable tourism are sensitive to the negative impacts of tourism and seek to protect tourist destinations, and to protect tourism as an

134 Ibid, p. 26

135 P. Sharma, op. cit., (f.n.89), p. 22

136 R.J. Pandey, op. cit., (f.n.38),p.83

137 H.G. Kariel and P.E. Kariel, op. cit., (f.n.40), p.11

60 industry138. Tourism promotion in the Baha is being managed through community since beginning and it is the way of life in Kwabaha. So, this management practice till this date is protecting the culture, economy and environment of this place.

138 R.D. Bajracharya, op. cit., (f.n.2). p.136

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CHAPTER – V Strategies for the Promotion of Tourism in the Baha

5.1 Information Sharing

For the promotion of cultural tourism local community members should be ready to inform outsiders about the glory of their tradition. Vajrayana Buddhist tradition is secrecy based tradition based on the ideology of some secret texts like Guhyasamaj , so Vajracharya Gurus are reluctant to inform outsiders' in-depth ideas concerning their practices. When compared with other Baha of the Kathmandu, the condition in this Baha is more appreciable. Vajracharyas of most of the other Bahas are highly reluctant to build contact with foreigners and teach them Newar Buddhist practices. A Vajracharya priest in the Kwabaha (W) told that "Vajracharyas in Kwabaha are flexible enough to provide initiation to foreigners. Due to frequent contact with foreigners Vajracharyas in Kawbaha are more liberal than Vajracharyas of other Bahas". Foreign Scholars are making regular attempts to train them in the way more favorable to increase tourism in the Baha.

Misinterpreted information not only misguides the tourist it also spread wrong meaning throughout the world. Suppose wheel of life is the essence of Buddhist religion. When the wheel of life is misinterpreted whole Buddhist system of philosophy is misinterpreted.. Tourism flow is the Baha is increasing day by day. Several untrained guides bring tourists to the Baha. They interpret the iconographic meanings in wrong way. This does not create proper images in front of the tourist. Tourists should be rightly informed about religious symbols to create good understanding in them. Respondent (R) told that "One day when I was in the Baha one guide was interpreting the wheel of life in the wall painting as twelve months of the year". The incharge of the counter is stationed in the Baha throughout the day. The incharge of the counter should be selected from learned man. The incharge of counter can mediate in the interpretation of the history, values and

62 meanings of the religious symbols in systematic way. Kwabaha if possible, need to hire a fulltime guide who can inform tourists about all the valuables of the premises.

There are numerous traits that Newar Buddhist tradition learns from practices of Tibetan Buddhist tradition concerning the issue of promotion of tourism. Newly established monasteries of Tibetan Buddhist tradition are attracting global attraction from tourists of various corners of the world. Baha of Newar Buddhist traditions have lost history of cultural influence and affluence. Spreading influence of Tibetan Buddhist tradition increased the value of religious symbols and instruments like thanka paintings, singing balls, praying rosary, music etc. in the international tourism market. Similarly, international spreading of the Newar Buddhist tradition can increase the value of local handicraft, stone craft, paintings, music, dances and so on. There are numerous similarities between Tibetan Buddhist tradition and Newar Buddhist traditions and it can be used to grow together in international tourism market.

5.2 Youth Mobilization

Local youths should be trained on the hospitality management and tourism related professions. Cultural groups can be formed with the propose of regularly performing cultural activities to attract more and more tourists. Cultures which have been lost could be revived to rejuvenate the place. However, this researcher's observation is that some of the ritual practices having gradually frittered away due to economic and other causes, for example the lack of interest among the Sangha members139.

Young generation people are running out of the tradition. Some institutions like Lotus Research Center, Nagarjuna Institute of Exact Methods and so on have initiated the task of training young generation people on conservation of the tradition. This also helps to promote tourism in the Baha. Newar Buddhist tradition will also be benefited from the international exposition of the Tibetan Buddhist tradition because there are numerous similarities between these two traditions.

139 Ibid, p. 247

63

Baha can coordinate with the youth related with the Baha and who are currently working and living in abroad to act as cultural ambassador to promote tourist flow in their Baha. Similarly, those youths can also coordinate to organize various cultural exchange programmes. Baha should closely work with international scholars who visited Baha for sending youths from Baha in international institutions for the study of tourism promotion and management courses.

5.3 Training Local People on Hospitality

Despite the fact that there are numerous training courses being run particularly focused on the tourism development in Nepal, there is still a deficiency of more CBT related training manuals140. Baha is regularly publishing various souvenirs, magazines and news containing the issues of tourism promotion. These materials needs to be disseminated to the tourism related academic and non-academic institutions and agencies.

As this Baha is one of the complex religious sites of the valley concerning religious symbols. Baha should regularly organize training programmes for guides. Proper knowledge transmitted by trained guides will increase the value of this place among tourists. The role of community in the tourism promotion is long neglected area in tourism sector of Nepal. The tourism management and promotion practices as done in the Baha can share various learning's to others on the dimension of community based tourism promotion practices (my own words). Promotion of touristic interest in those religious traits encourages local community to realize the value of it and motivate to generate collective efforts to preserve them. Identify primary host communities and foster awareness, a sense of identity, a pride of ownership and a shared vision for the sites141.

Due to lack of regular programmes of public awareness misinterpretation of the religious symbols is increasing day by day. Baha is organizing trainings for the tourist guides and

140 R.J. Pandey, op. cit., (f.n.79), p. 83

141 D. Dhital, op. cit., (f.n.32), p.47

64 religious lectures for the devotees. These activities are also promoting this place as tourist place. But this Baha also make arrangements for regularly organizing seminars and conferences on religious issues and gather participants from national and local level to promote its identity both as religious and tourist place. Promotion of use of local food materials, construction of houses from traditional way, frequently organizing cultural programmes targeting tourists visiting the Baha, performing traditional musical and dance programmes, providing basic facilities like clean drinking water and toilets and maintaining neat and clean environment around the Baha are being done by Baha management committee to promote the tourism in the Baha.

5.4 Organizing Cultural Shows

The perspective on tourism has expanded to include all aspects of community development focusing on strengthening organizations and institutions, enhancing „social capital‟, safeguarding local cultures and traditions, protecting the environment through afforestation and plantation, and promoting environment-friendly alternative energy technologies, as well as developing infrastructure and services for better livelihoods for the local population 142 . Although Baha community is regularly performing musical shows, dance shows, festivals and rites, these occasions are performed only on the basis of religious calendar. These shows and celebrations should be regularly performed as the part of tourism promotion strategies.

5.5 Sharing the Benefit

It is intended that the management, development and ownership of local tourism resources and products should be carried out by the local communities themselves to

142 P. Sharma, op. cit., (f.n.89), p. 43

65 ensure maximum tourism benefits to the local stakeholders, making them more responsible143. Improvement of the livelihood of local community people is another issue for the sustainability of the tourism promotion. Although Baha management committee is benefiting from the entrance fee, general people are not directly getting benefit from the tourist. There are lacking good restaurants and lodges for the tourist who wants to rest in the Baha premises. Community can provide lodging and fooding facilities to the tourists through provisions of home stay and restaurants to generate more economic benefit.

5.6 Developing Baha as a Learning Center

This Baha was also an academic institution in the past. Members of the Kwabaha were known for this knowledge and practice of Buddhist religion. But, nowadays members of the Baha are not much engaged on the task of religious learning. Baha members should be properly learned on religious texts so that they can transmit proper knowledge to the tourists visiting the Baha.

Nowadays Baha complex are used just as temples just for performing rites and rituals where as their major purposes are to transfer and preserve Buddhist teachings from one generation to another. If Baha can be redeveloped as learning centers, more tourists can visit and learn about the religion, culture and philosophy. Tibetan Buddhist monasteries are delivering Buddhist knowledge to foreigners due to which more tourists are interested to visit them. Respondent (N) told that, "To promote tourism in higher scale Bahas of Newar Buddhist traditions can be developed both as spiritual and academic centers".

Many adherents of Newar Buddhism, particularly practicing priests, wonder if it can survive the continuous decline of the lay patronage and priestly application that they have witnessed in the lifetime 144 . Bahas were basically learning centers guarded by Vajracharyas and Shakyas, which are Buddhist academic communities. But, now Bahas

143 R.J. Pandey, op. cit., (f.n.38),p.83

144 D.N. Gellner, op. cit., (f.n.13), P.128

66 have been fully converted to centers of ritual performance. This shifting of the centers has shifted the community into academic based community to ritual based community. If Bahas will be revived as academic centers these communities will also converted to academic communities. This will help to promote tourism in the Bahas, Bahis and other religious and cultural centers. This will help to increase and spread the significance and specialties of Newar Buddhist tradition all around the world. At least for now Baha management community should create a forum where several internal and external scholars can gather and discuss on various issues of touristic significance. A local resident of Kwabaha and businessman by profession (L) told that, "This management committee can appoint a well-educated scholar from the same community to act as tourism development officer and so on".

5.7 Participating the Tourists in the Rituals and Festivals

Baha is a specific site having notable features. It can be a favorable place for the tourist having background or having interest in tantric Buddhism and Mahayana Buddhist religion, similarly tourism having keen interest in ancient tradition, cultural antiquity and historical culture and civilization should be categorized as focused tourists for the place like Baha. Local community is very active in the marketing of their noticeable touristic features. Tourists who are interested can participate in the ritual and gain spiritual achievements. This increases their affection towards the cultural and religious practices. Increasing influence of Kwabaha around the world is increasing influence of Newar Buddhist tradition. So such shrines are the key centers for spreading the religious and cultural influences. In the social networking sites tourists are frequently requesting to perform Puja for their welfare.

67

5.8 Strengthening Internal Tourism

The importance of Buddhist knowledge for Nepalese people is increasing day by day. Nepali citizens are regularly visiting Buddhist shrines like Swyambhu, Bouddhanath, Namobuddha, Pharping and so on. This Baha can also be developed as suitable Buddhist tourist site for internal tourists as well. Nepali students and youths should be promoted to visit those places. This could be done through publication and broadcasting of interviews, articles and news in national level and local level newspapers, FM radios and televisions.

5.9 Use of Modern Technology and Publications.

By adopting sustainable marketing strategy, both travelers and local communities are taken into account145. Baha development committee and other similar groups within the Baha are creating awareness through publication and lectures and engaged in the activities to foster the area as best suitable place for tourists. Kwabaha's historical identity is Newar Buddhist tradition along with some features of Tibetan Buddhist legacy, Baha needs to promote its special characteristics to expand its touristic influence. There are very few Newar Buddhist religious sites having components of Tibetan Buddhist tradition. Similarly Vihar Sudhar Samiti is trying to use modern technology to spread the influence of the Baha in international tourism market. Baha management committee is publishing souvenirs in certain duration of time, but these publications have not been mostly published in English language so, they have weakly contributed in the tourism promotion.

145 J. Kafle, op. cit., (f.n.29), p11

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CHAPTER – VI

Summary and Conclusion

6.1 Summary

Buddhist Pilgrimage tourism is pioneer tourism practice in Nepal. Kwabaha is one of the most frequently visited Baha by Buddhist pilgrimage tourists. Pilgrimage tourism is long lived tradition of Kwabaha. Nowadays people from various Buddhist countries visit this Baha. People visit this Baha either due to its religious prestige or due to its artistic attraction. Kwabaha is located in the center of the historic Patan city and has probably the largest number of Sangha members. It is one of the most beautifully decorated Baha in the Valley. Pilgrimage to this site is conducted to achieve higher level of spiritual awakening.

This Baha is famous for its religious rites, rituals and festivals. Sinka-Dhalan, Vasundhara Puja, Yogambara Guhya Puja, Devaju, Dega Busadhan, Gunla-Dharma, Panchadana, Bahi-Dyo-Boyegu, Masopavas Vrata, Sarva sangha Bhojana-Samebhoye, Prajnaparamita Puja, Samyak-Dana, Nhyanu-Beyagu, Segu-Puja , Namasangati recitation etc are the major rites, rituals and festivals celebrated in the Baha. Several layers of groups like Sangha, Guthi and various personnel have been appointed for the maintenance of the Baha.

Kawbaha is rich in the Art and architectural features which reflect the Newar Buddhist tradition. Although this is traditionally a pilgrimage site new touristic phenomenon are also increasing in the Baha. This is among few Baha in the Valley which charge entry fees to tourists. Vihar Sudhar Samiti is introducing new approaches to develop this place as tourist destination.

Kwabaha is one of the most prestigious religious center of Newar Buddhist practices for studies, research and publications. Kwabaha is one of the major attractions in the academic and touristic publications. Several research reports, journals, magazines,

69 newspapers, tourism publications and online portals have published various issues concerning pilgrimage tourism in the Baha. Some of these publications were done by foreigners where as some were by local residents of the Baha. Internet has not been properly utilized to expand the scope of tourism promotion in the Baha from its own initiative.

Baha members are tolerant to the tourism activities. Community people are adopting various traits to promote tourism in the Baha. Ownership of the tourism promotion activities is distributed to all the active community members. This Baha is the center of craftsmanship. Community people have started to produce diverse tourism products. Various local level institutions like Sangha and Guthi and several government and non- government agencies are involved in the maintenance and tourism promotion of the Baha. Members of Kwabaha are not making strong coordination with other government and non-government agencies. Private sector is increasing its activities around the Baha which is flourishing the tourism promotion activities.

With increasing impact of globalization along with other traditional cultural practices Newar Buddhist practices are also in crisis. Some negative impact of tourism flow on local culture, economy and environment can also be observed in the form modifications of the rites and rituals, changing occupations and increasing pollutions around the Baha. Local people are not being able to generate enough economic benefit from the tourism flow in the Baha.

Kwabaha is adopting various new strategies for the promotion of tourism in the Baha. Some of the strategies are information sharing, youth mobilization, training local community on hospitality, organizing cultural shows, sharing the benefits, developing Baha as a learning center, participating the tourists in the rituals and festivals, strengthening internal tourism and use of modern technology and publications.

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6.2 Conclusion

Kwabaha is one of the most prestigious Buddhist pilgrimage site in the Valley. This Baha is a famous Buddhist pilgrimage sites due to the specialty of the feast and festivals celebrated in the Baha and through promotion of pilgrimage tourism Influence of these practices is spreading throughout the world. This promotes the task of rejuvenation of Newar Buddhist culture through appropriate reformations. Kwabaha composes sophisticated Near and architectural features. Entry fee collected from the tourist is good source of income for the Baha.

This Baha has adopted itself as a tourist center due to frequent contact with foreigners who conduct studied in the Baha. This is one of the most widely covered Baha in the various tourism Publications. Local Community people of the Baha are also involved in the research and publication of the Baha. There is need of expanding the use of internet to expand the scope of tourism promotion in the Baha.

Tourism promotion in the Baha is the community led and community owned initiative. The benefit generated from the promotion of tourism has been distributed among all the active community members. Various formal and informal agencies are involved in the tourism promotion in the Baha.

Baha Management Committee needs to establish strong coordination with various relevant government and non-government agencies. Promotion of tourism in the places like Baha can help to reduce the negative cultural impact of globalization in traditional places. Baha till this date is being able to reduce the negative impact of tourism in the local culture, economy and environment to the highest level. New modern approaches are being introduced in the Baha for the promotion and management of the pilgrimage tourism.

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APPENDIX I Questionnaire of Key Informant Interview

Questionnaire for conducting "A Study on the Role of Kwabaha of Lalitpur in Pilgrimage

Tourism Promotion"

Name:

Age:

Position:

Institution:

1. Trance the historical background to tourism management practices in Kwabaha?

2. Kwabaha is a tourist place. Describe?

3. What are the culture and tourism interfaces in Kwabaha?

4. How is Kwabaha being benefited from tourism?

5. What are the negative effects of tourism in Kwabaha?

6. How is Kwabaha managing tourism?

7. How is community (Sangha and Guthi) involved in the tourism management?

8. What is the role of Kwabaha management committee in the tourism management?

9. How is Kwabaha coordinating with other governmental and non-governmental

organizations for the tourism management?

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10. Are the tourism management practices in Kwabaha sustainable tourism

management practices?

11. What experiences tourism management practices of Kwabaha can share to the

nation and world?

12. What are the specialties of tourism management practices of Kwabaha?

13. What should the community do to manage it more properly?

14. What is the future of tourism management practices in Kwabaha?

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APPENDIX II Name List of Key informants SN Name Address Profession 1 Casmira Cle Germany PhD Student 2 Chaitanya Shakya Lalitpur Handicraft 3 Chandra Shova Lalitpur Architecture, Office of the Shakya Lalitpur Sub-Metropolitan 4 Deepak Bajracharya Lalitpur Vajracharya Priest, Kwabaha 5 Gyanu Raja Shakya Lalitpur Ex-President, Baha Sudhar Samiti 6 Kanchhi Shakya Lalitpur Housewife 7 Laxman Gautam Dang Manager, Nepal Tourism Board 8 Lok Ratna Shakya Lalitpur Head, Department of Research, Baha Sudhar Samiti 9 Milan Ratna Shakya Chakupat, Lalitpur Buddhist Scholar 10 Raju Shakya Lalitpur Handicraft 11 Ranjana Bajracharya Kathmandu Scholar of Buddhist studies 12 Ratnabir Shakya Lalitpur Handicraft 13 Mohan Joshi Lalitpur Scholar of Nepalese Culture 14 Som Raj Shakya Lalitpur Handicraft Budinessman 15 Susil Ratna Lalitpur Businessman Bajracharya

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APPENDIX III- PLATES/ FIGURES

Figure i: Picture of the Kwabaha Premises

Figure ii: Prajnaparamita Text Recitation Ritual in Kwabaha

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Figure iii: Celebration of Samyak Festival in Kwabaha

Figure iv: Key Informant Interview with Mr. Satya Mohan Joshi

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