<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5b39c7e80680e0736dcjpeg.jpg" alt="" width="1000" height="714"/><figcaption>Anna Marie Stirr has completely immersed herself into the world of Nepali dohori folk duets, not just doing a PhD on the subject and publishing a book, but also performing the song routines.</figcaption></figure>Anna Marie Stirr was intrigued and thoroughly captivated the first time that she listened to a dohori traditional duet in Nepal twenty years ago. Was it a song or a long playful banter between musicians?She was a student of ethnomusicology at New York’s Columbia University at the time, and the dohori genre stood out not only for its unique vocal tone and style, but because it blurred the lines between music and drama, delivering a performance that was unlike anything she had ever witnessed before.Stirr began to delve into the world of Nepali folk music, learnt the language and spent two decades traveling within Nepal, studying and analysing minutely the spontaneous lyrics, the rules governing the musical back-and-forth, and what made dohori such an essence of Nepali culture.On one of her many trips in 2005, cheered on by members of a local mothers’ group in Lamjung Stirr was urged to join in the singing. She came up with her own dohori compilation: “Aye ma ta yo gaun ma khuruka, sab bhujna sukha ra dukha, mirmireko gham…” (I have come to this village to understand both happiness and pain, the twinkling sun…)The mothers were delighted by her fluent and mellifluous Nepali, and the way she had grasped the soul of the songs. Ever since, Stirr has been obsessed with dohori. She is now Associate Professor at the University of Hawaii and her 2017 book based on her PhD research, <a href="https://global.oup.com/academic/product/singing-across-divides-9780190631987?lang=en&amp;cc=us">Singing across Divides: Music and Intimate Politics in Nepal</a>, was awarded the <a href="https://www.asianstudies.org/grants-awards/book-prizes/cohn-prize/">Bernard S Cohn Book Prize</a> last year.https://www.youtube.com/watch?v=UauGVtwbC9s&amp;feature=emb_logo“Dohori is a truly challenging and complex musical practice,” explains Stirr, who has studied the variations of dohori by singers like Sharmila Gurung and Devi Gharti Magar, whose voices feature impeccable skill and precision when carrying out the complicated kharki voice modulation in their songs. <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/songs-of-rebellion,3249">Komal Oli’s</a> steady and controlled voice has now become characteristic of her personal style and flair.“Dohori singers must be poets at heart,” says Stirr, who defines the singing in her book as ‘dialogic, conversational sung poetry’ that uses improvisation, wit, playfulness, and ingenuity all at the same time. Dohori is not just entertainment, it tackles societal issues like gender, class and caste discrimination, and the songs challenge rulers.During the Panchayat, dohori was a medium for democratic activism, and today with the failure of governance that is driving hundreds of thousands of young Nepali women and women abroad in search of work, it is an outlet for the popular dissatisfaction as well as expressions of longing and separation.During the <a href="https://www.nepalitimes.com/banner/parodying-patriarchy-at-tij/">Tij festival</a> dohori has now moved beyond playful teasing between men and women headlong into <a href="https://www.nepalitimes.com/banner/nepali-folk-songs-move-beyond-love-and-loss/">tackling Nepal’s patriarchal mores.</a> During the conflict as people migrated to the cities for safety, the Rodhi Ghar became a place of refuge and urban-rural interaction where the songs served to cement Nepal’s ethnicities.Read also: <a href="https://www.nepalitimes.com/banner/nepali-folk-songs-move-beyond-love-and-loss/">Nepali folk songs move beyond love and loss</a>, Reeti K.C.https://www.youtube.com/watch?v=9vYfyFbeC8Q&amp;feature=emb_logoStirr also researched Nepal’s progressive and <a href="https://www.nepalitimes.com/here-now/still-singing-and-dancing/">revolutionary folk music</a>, producing a documentary in collaboration with Bhakla Syangtan of Radio Namobudhha that profiles folk musician-turned-MP Khusi Ram Pakhrin.“Hajarau ko balidan le kalo yuga dhaleko cha,” (The dark age has ended through the sacrifice of thousands of people) goes one of Pakhrin’s song. And there is hope for a better future in this one:  “Srijana ra sambriddhi ko bato khulna thaleko cha” (The path of creativity and prosperity is beginning to open up).Stirr writes in her book: ‘Mediating technologies, narratives of national feeling, and new feelings engendered in changing surroundings continue to shape modern ideas of “village voices” (folk music), at the intersection of development, nostalgia, exploration and evolving ideas of belonging.’Stirr has spent nearly ten years studying and enjoying Nepali folk music in Nepal, she taught at the music department of Kathmandu University in 2004, fostering connections with folk musicians like Tulsi Parajuli and Satyakala Rai, and frequenting live performances of dohori songs in the Nirmaya Rodhi Club alongside folk singer Sheila Ale.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5b59c7e80680e0736ddjpeg.jpg" alt="" width="640" height="980"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5b89c7e80680e0736dejpeg.jpg" alt="" width="640" height="980">Preforming in traditional attire with near-perfect Nepali inflection, Anna Stirr is as much Nepali as she is American. She considers Nepal as her second home, and even though she is 13,000km away in Hawaii she keeps her connections alive through dohori and preparing Nepali food of which her favourites are local kukhura ko masu and alu ko achar.Stirr says she would still like to visit many more places in Nepal, exploring and studying different regions and their <a href="http://archive.nepalitimes.com/news.php?id=18795#.XzNmBYoza71">folk music</a>, and she would have been in Nepal now if it had not been for the COVID-19 crisis.She told <a href="http://archive.nepalitimes.com/news.php?id=15058#.XzNU64oza70">Nepali Times in an interview</a> in 2008: "I can make people laugh when I sing a dohori, but I haven't yet been able to make them cry."Read also:<a href="http://archive.nepalitimes.com/news.php?id=18795#.XzK0DSgzbb0">Songs of our past</a>, Amar Gurung<a href="https://www.nepalitimes.com/latest/norway-nepal-lockdown-concert-on-the-internet/">Norway-Nepal lockdown concert on the internet</a>, Nepali Times <img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5bb9c7e80680e0736dfjpeg.jpg" alt="" width="640" height="427">Singing Across Divides: Music and Intimate Politics in NepalBy Anna Marie Stirr <a style="background-color: #ffffff; letter-spacing: 0.01em;" href="https://global.oup.com/academic/product/singing-across-divides-9780190631970?cc=us&amp;lang=en&amp;">Oxford University Press, 2017</a>312 Pages $105 ISBN: 9780190631970<a href="https://global.oup.com/academic/product/singing-across-divides-9780190631987?lang=en&amp;cc=us">Paperback</a> <a href="http://www.oxfordscholarship.com/view/10.1093/oso/9780190631970.001.0001/oso-9780190631970">Oxford Scholarship Online</a>Ebook<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5bf9c7e80680e0736e0jpeg.jpg" alt="" width="166" height="250">

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An American-Nepali duet

https://www.youtube.com/watch?v=F323tUAS99w&amp;feature=youtu.beInside buses on their daily commute Nepalis are used to listening to familiar-sounding songs that feature alternating female and male voices, responding to one another, often cheekily.Called lok dohori (people’s duet) this genre originated with the Gurung community and its tradition of the rodi ghar dance halls. After a hard day of harvests on the terrace farms, young men and women challenged each other with duets in which the musical repartee had to come within 30 seconds.“The rodi tradition had gone by the time we grew up in Gorkha, but our elders still sang the duets and we learnt it from them. We sang about love, happiness and sadness,” recalls noted folk singer Harimaya Gurung. “But the songs have changed a lot. These days it is not as emotional as before.”Cultural historians agree that the commercialisation of the entertainment industry and the advent of YouTube and Facebook have cost Nepali folk songs their cultural value. Still, every Tij festival folk singers come up with new numbers in which the lyrics delve into contemporary issues like migration, patriarchy or even corruption in government.Read also: <a href="https://www.nepalitimes.com/banner/on-a-high-note/" target="_blank" rel="noopener">Tibetan music in Nepal’s sacred valley</a>, Sewa Bhattarai“We must change as the trend develops,” notes folk singer Chandra Sharma of the National Folk and Duet Song Academy. “They may be commercial hits, but they have mostly added to the continued appeal of the lok dohori genre.”However, there are complaints about folk songs being too explicit or provocative, even obscene. Sharma admits there are some extreme examples, but his Academy has set standards and criteria for song lyrics.The folk songs are changing in other ways, too. The popular and controversial song by Pashupati Sharma, Lutna sake lut (Loot all you can) was a satirical critique of rampant corruption, and became an anthem for frustrated Nepalis, especially when it was censored after the singer received threats from ruling party youth.“These voices have brought positive changes. There are many songs about corruption, freedom for women, against caste discrimination and songs about the state of the country. That means folk duets are relevant and playing a constructive role in society,” hit folk singer Badri Pangeni told Nepali Times.Read also: <a href="https://www.nepalitimes.com/review/eastern-melodies-in-kathmandu/" target="_blank" rel="noopener">Eastern melodies in Kathmandu</a>, Sewa Bhattarai<h2>Message or entertainment?</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110814114/636a54259c7e80680e052390jpeg.jpg" alt="" width="1000" height="667"/>New generation lok dohori singers who want to send a message sometimes find themselves up against traditional expectations. “I have sung songs with social content, but when I sing on stage I focus on romantic songs, because that is what people want to hear,” says Kala Lamsal, a contemporary folk duet singer who recently released her Tij song, Patali.Singer Mina Lama tries to find a balance. “It depends on the place and time,” she says. “I prefer to sing songs that give a message as well as entertaining songs to sing with friends and family.”Generally, fans who attend a stage performance want fast-moving entertainment, says Lama. “People today want to dance and have fun. While there are people who listen to the lyrics, the crowd during festivals and mela (fairs) include more young people, who enjoy dancing.”Read also: <a href="https://www.nepalitimes.com/banner/fire-in-the-belly-2/" target="_blank" rel="noopener">Still dancing and singing for Nepal revolution,</a> Sewa Bhattarai<h2>Changing Tij tunes</h2><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110814114/636a54289c7e80680e052391jpeg.jpg" alt="" width="1000" height="667"><figcaption> </figcaption></figure>Tij is traditionally celebrated by women all over Nepal either for the long lives of their husbands, or so they can find good husbands. Dressed in red saris, red and green bangles, and other colourful ornaments, they sing and dance on the streets while thronging Pashupati and other temples to pray to Shiva and Parbati, the celestial couple.Although some activists boycotted Tij because of its patriarchal overtones, today the festival's songs carry a message of gender empowerment and poke fun at the patriarchy, while at the same time promoting solidarity. However, as women get more educated, even that is changing. Many women just want to have fun with their female relatives and friends and do not want to sing only depressing songs about victimhood.“People asked me why women were only singing about suffering because not all women suffer. This made me change my mind,” says folk duet singer Chandra Sharma. “It seemed that women just want to let their hair down and make Tij their festival of sisterhood.”Read also: <a href="https://www.nepalitimes.com/banner/parodying-patriarchy-at-tij/" target="_blank" rel="noopener">Parodying patriarchy at Tij,</a> Sewa Bhattarai<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110814114/636a542a9c7e80680e052392jpeg.jpg" alt="" width="1000" height="1173"><figcaption> </figcaption></figure>It’s not only the content that is changing, male singers are also performing Tij songs, which would have been rare 20 years ago. For example, the 2018 Tij song, Motiram ra Jamuna by Badri Pangeni delivered the positive message about husband Motiram supporting his wife Jamuna when she gets elected in local elections. Because of her busy schedule, the husband begins doing all the household work:“Barsaudekhi nariharu le gare chulochaukaMahila le ni paunu parcha desh banaune mauka”“For years women worked in the kitchen station,Now, she need the chance to build the nation.”https://www.youtube.com/watch?v=bdGQaphxrxMSays folk singer Harimaya Gurung: “Tij is a festival of women but men also sing Tij songs. I think this is a good trend because it means they are supporting us women.”Read also: <a href="http://archive.nepalitimes.com/news.php?id=16252#.XV5_LuMzbIU" target="_blank" rel="noopener">Re-inventing Tij</a>, Mallika Aryal

Nepali folk songs move beyond love and loss

Nepal’s only international aviation gateway, at Kathmandu airport, will cut night-time operation hours to allow construction of taxiways, and airlines have been told to curtail flights. This is expected to lead to more than normal chaos during the height of peak autumn and spring tourist seasons at an airport that is congested even at the best of times. The airport will close from 10PM to 8AM from 8 November-31 March 2025. The taxiways will now connect to the thresholds at both ends of the runway, making the airport more efficient in handling higher frequencies of landings and takeoffs. The parallel taxiway extension will allow international flights to land every 4 minutes instead of the current every 7 minutes. At present planes have to wait to land until a plane taking off backtracks along the runway.&nbsp; Kathmandu is Nepal’s only airport with international operations, and it has only one runway that is only one way in from the south over the mountains. With the taxiway improvement, the airport will be able to handle 42 aircraft landings and takeoffs per hour — double the current capacity.&nbsp; The Civil Aviation Authority of Nepal (CAAN) has been trying to entice international airlines to also start flying to and from the other two international airports at Pokhara and Bhairawa (Lumbini) by slashing landing and handling charges. But so far only Nepal Airlines operates a weekly flight to Bhairawa from Kuala Lumpur.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241018161016_046569e53d1d66cd445cc66c697c0ef724810aec9f54bdf827481e3cd6b80c32.jpg" data-media-id="editor_0" data-image-id="20241018161016_046569e53d1d66cd445cc66c697c0ef724810aec9f54bdf827481e3cd6b80c32" data-rendition-name="original" width="2356" height="1134" loading="lazy" alt="Kathmandu airport expansion"> <figcaption>Kathmandu Airport Expansion plan with extension of taxiways to the thresholds of runways 02 and 20 that will limit airport operations from 8 November 2024 - 31 March 2025. Areas in blue are existing structures, including the international terminal which in future will be the domestic airport, and the new international terminal near the north end of the runway,</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241018121028_6e17cc2ee87c1b02d78cb54905825b7aa15299b7a00f5eddb01a59579ab85c1a.jpg" data-media-id="editor_1" data-image-id="20241018121028_6e17cc2ee87c1b02d78cb54905825b7aa15299b7a00f5eddb01a59579ab85c1a" data-rendition-name="original" width="1353" height="1328" loading="lazy" alt="Kathmandu airport NT"> </figure>  CAAN has reportedly told international airlines to cut their flight frequency to Kathmandu citing the shorter operation hours and has told budget airlines to shift some of their flights to Pokhara or Bhairawa, or face cuts. Many airlines currently operate regular flights to and from Kathmandu between 10PM and 8AM: Air Arabia to Sharjah, Fly Dubai to Dubai, Jazeera Airways to Kuwait, Cathay Pacific to Hong Kong, Singapore Airlines, several Nepal Airlines flights, and one of four daily flights by Qatar Airways to Doha. Jazeera Airways, FlyDubai, and Thai AirAsia have applied and got permission from CAAN to begin regular flights to Bhairawa’s Gautam Buddha International Airport. Starting 9 November, FlyDubai will start making a stopover in Bhairawa before flying on to Kathmandu. Immigration, customs and security are all fully functional in Bhairawa. In Kathmandu, the next phase of the airport upgrade includes converting the current international terminal for domestic operations, the construction of a new international terminal where the domestic departure area is now, as well as moving the hangars and the Nepal Army Air Wing to the eastern side of the runway. The apron area will also double its parking space for widebody jets. This is part of a Airport Capacity Enhancement Project that was initially funded through a $80 million loan from the Asian Development Bank (ADB), and the entire masterplan is expected to cost $800 million. This project is the latest upgrade to Nepal’s only international airport since it saw its first flight in 1949. The current international and domestic terminals are too small to handle the current annual traffic volume of 8.5 million passengers a year that is growing at 20% a year.

Kathmandu airport to cut flight hours

As Kathmandu becomes more congested and polluted, and with remote online work becoming the norm, many professional Nepalis are planning to retire in Pokhara, or move there.&nbsp; With its stunning mountain panorama, balmy winters and proximity to a profusion of wilderness areas, builders are responding to this demand with new townhouses, housing development and apartments. One such block of flats is the 10-storey <a href="https://sungavaapartment.com/">Sungava Apartment</a> located at Phulbari above the Seti River, near the point where it flows into and under Pokhara. The imposing structure near Manipal Hospital is almost complete, and on a recent visit the site was strewn with huge boulders unearthed while digging the foundation.&nbsp; The Seti brought down these boulders during a gigantic flood that geologists estimate happened 800 years ago when a chunk of Annapurna IV broke off and ploughed into the glacier below. Today, Sungava (means ‘orchid’) sits safely on a high terrace, 100m above the blue-green Seti and commands a view of Dhaulagiri, Annapurna South, Machapuchre, Annapurna III and IV.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024102411104_5f8fc736c86ea3c08d7bef43bb727081d3cc1a2caa55ae2b441717e6044de7e9.jpg" data-media-id="editor_1" data-image-id="2024102411104_5f8fc736c86ea3c08d7bef43bb727081d3cc1a2caa55ae2b441717e6044de7e9" data-rendition-name="original" width="2016" height="1512" loading="lazy" alt="High living below the Himalaya NT"> </figure>  The soil here is conglomerate that has solidified like concrete, and the boulders were extracted by heavy earthmovers. It is intriguing to think that these metamorphic rocks as big as cars, rounded by glacial grinding, were once a part of a much higher Annapurna IV. Even for those with little interest in geology, Sungava is an ideal place to contemplate the tectonic forces that pushed these peaks into the sky to be sculpted into delicate shapes by wind, snow, earthquake and avalanche over millions of years. The view of the Himalayan panorama from Sungava’s many balconies are breathtaking when not obscured by clouds, or the haze that drifts in from across the southern border. On most days, just watching the towering pyramid of Machapuchre (Tamu name: कतासुँ क्लिको) play hide and seek with the clouds is mesmerising. There are rocks aplenty at Phulbari, and it is probably the flowers that grew along the flat terraces e that gave the place its flowery name. The boulders will hopefully be turned into a rock garden while landscaping. An nearby restaurant complex is making the best use of the stones in its design, using flat rocks as outdoor benches and tables. Sungava was designed by the husband-wife architect team of Deepak Sherchan and Jyoti Joshi of <a href="https://thedarkmermaidamarbshrestha.blogspot.com/2013/12/creative-builders-collaborative-cbc.html">Creative Builders Collaborative (CBC)</a>, which also built Heritage Plaza, Indreni Apartment and numerous other projects in Nepal. Sadbhavana retains CBC’s trademark Newari-style masonry and here it borrows from the orange brickwork of the old town of Pokhara, integrating it with modern design elements. A few of those heritage houses are still standing in Ganesh Tole and Ram Krishna Tole in Pokhara’s old quarter.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024102411108_5eb64a4885961b6d30781cefeb1e8a313da313ac5227c7a66b60f0c7d48d6fab.jpg" data-media-id="editor_3" data-image-id="2024102411108_5eb64a4885961b6d30781cefeb1e8a313da313ac5227c7a66b60f0c7d48d6fab" data-rendition-name="original" width="1362" height="595" loading="lazy" alt="High living below the Himalaya NT"> </figure>  About 400m from the apartment past a bend on the river, and down below three tiers of terraces in the canyon is a suspension bridge. Below it, the Seti is still swollen with post-monsoon flow as it tumbles away in a hurry to head down south.&nbsp; Back at the apartment, it is quiet, far away from the hubbub of Lakeside a 15 minute drive away, and in the lap of greenery. There are 52 units at Sungava and it already has a close-knit prospective community of professionals, including doctors, publishers, engineers, and businesspeople from the renewable energy and IT sectors.&nbsp; Some residents say they opted for a second home in Pokhara to make it a ‘base camp’ to explore the Annapurnas with its many hiking trails made newly accessible with new roads. With the NRN citizenship law, overseas Nepalis can now also buy the flats. &nbsp; The floor plans include options for north and south-facing 3-bedroom apartments with verandas, and the facility has underground parking has EV charging, heated pool, sauna and gym. There are still some unsold apartments with panoramic views of the mountains and one can imagine oneself at the kitchen with its huge window, humming a ditty while preparing breakfast: “खाना पकाउँ हिमाल हेरेर...”

High living below the Himalaya

When the United Nations held its Summit of the Future at its headquarters in New York in September, many world leaders, including Nepal’s Prime Minister K P Oli, highlighted the effect of climate breakdown in increasing the frequency and intensity of natural disasters. What did not get as much attention was the long term impact of the climate crisis on food production. In fact, heat stress, weather extremes and the consequences on rain-fed agriculture is already being felt worldwide, undermining the chances of the <a href="https://unstats.un.org/sdgs/">UN’s Sustainable Development Goals (SDGs)</a> being met by 2030.&nbsp; The SDG’s 17 targets commit countries like Nepal to reduce poverty and inequality, end malnutrition, protect the natural environment, and ensure that citizens all enjoy health, justice and prosperity without leaving anyone behind.&nbsp; However, besides the impact of climate breakdown on agricultural production, in Nepal the area under cultivation is impacted by urban expansion, falling productivity and the need for expensive inputs like fertiliser and pesticides.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241019041052_626413c5baf4dae407ac9579231b41daeb51510aa636b75aeb7489d94cca6a62.jpg" data-media-id="editor_1" data-image-id="20241019041052_626413c5baf4dae407ac9579231b41daeb51510aa636b75aeb7489d94cca6a62" data-rendition-name="original" width="999" height="1500" loading="lazy" alt="urban agriculture in Kathmandu"> <figcaption>Kathmandu's urban sprawl is eating into its fertile cultivable lands. Photo: TAYLOR MASON</figcaption> </figure>  Now, a new study led by Nepali researcher Prajal Pradhan at the University of Groningen in The Netherlands looks at how urban agriculture may offer a solution to falling food production and meeting SDG targets. The researchers evaluated 1,450 publications exploring the contributions of urban agriculture with both positive and negative effects, and published their findings in the journal Cells Report Sustainability. Urban agriculture can help achieve 17 SDGs, positively influencing 81 targets. However, it could also undermine 51 goals.&nbsp; Read also: <a href="https://nepalitimes.com/here-now/the-vanishing-land">The vanishing land</a>, Taylor Mason “Urban agriculture offers immense potential for sustainable development, but realising this potential depends crucially on adopting practices that minimise its adverse effects while maximising its benefits,” Pradhan explains. Urban agriculture can substantially enhance urban food security, provide employment to the urban poor, serve as ground water recharge in built-up areas, and preserve open spaces that can serve as safe havens during disasters like earthquakes. However, it also presents problems like the potential health risks from contamination and the need for expensive inputs. &nbsp; “Urban agriculture plays a definitive role in advancing the SDGs, but achieving this requires tailored, context-specific solutions that address the unique challenges of different regions,” says Yuanchao Hu of Wuhan University in China and who is a researcher at the Potsdam Institute for Climate Impact Research. “But it needs equitable access and rigorous management of environmental risks.”&nbsp; Rapid urbanisation is eating into Nepal’s most fertile agricultural land, which means farming in remaining open spaces inside cities can be a viable alternative, especially as food prices rise.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241019041052_7b7c9413086226fbdc630d45acf772cfa1ced77a8970b9056ec5ec7e5226fdf8.jpg" data-media-id="editor_3" data-image-id="20241019041052_7b7c9413086226fbdc630d45acf772cfa1ced77a8970b9056ec5ec7e5226fdf8" data-rendition-name="original" width="1500" height="999" loading="lazy" alt="urban agriculture in Kathmandu"> <figcaption>A vegetable patch in between new houses in Thimi. Photo: TAYLOR MASON</figcaption> </figure>  “The conversion of Nepal’s most fertile land into cities is a severe problem,” Pradhan told Nepali Times. “Crop cultivation, horticulture, agroforestry, beekeeping, livestock rearing, or aquaculture can all be farming activities within and around cities.”&nbsp; The study makes recommendations for sustainable practices that build on the positive aspects of urban agriculture while mitigating the downsides, thereby promoting more resilient cities in future. Research shows that urban agriculture has been helping many countries attain SDG targets by enhancing food security and biodiversity while helping education and preservation of open spaces.&nbsp; Indeed, many farmers from the hinterland who have settled in Kathmandu Valley or other urban areas of the country have been practicing urban agriculture, leasing neighbourhood patches or cultivating roof gardens both out of necessity because of inflation and falling income to grow their own food, and also as a fulfilling hobby. Saurav Dhakal, a sustainability advocate with Story Cycle and now research fellow at the Asian Institute of Technology in Thailand, says there are socio-economic and environmental benefits of urban agriculture. “It provides benefits to all urban dwellers, regardless of their income status,” says Dhakal, “families get fresh food, and there are many other benefits like water retention, heat regulation and biodiversity. These are all public goods, so special government incentives may be needed.” It is not unusual to see vegetable patches and even paddy fields within inner city Kathmandu where an older generation of farmers are using available fertile land and <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/rooftop-gardens-kathmandu,1415">roof gardens to produce fresh, nutritious food </a>to reduce their dependence on food items that have to be bought after being trucked in from large distances.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024101905100_1291ce98dbbb8caed8702ac4b1d469b3e13016d7ecaaf3bfd5f91c974d3c0c77.jpg" data-media-id="editor_5" data-image-id="2024101905100_1291ce98dbbb8caed8702ac4b1d469b3e13016d7ecaaf3bfd5f91c974d3c0c77" data-rendition-name="original" width="1500" height="999" loading="lazy" alt="urban agriculture in Kathmandu"> <figcaption>An older generation of farmers are using any available fertile land to continue farming but it is getting more and more difficult. Photo: TAYLOR MASON </figcaption> </figure>  Nepal’s urban population grew rapidly from only 3.6% in 1991 to 25% today. There is large outmigration from the mountains to peri-urban areas of the Tarai, to Kathmandu Valley and Pokhara, with many young men then moving abroad for work. Kathmandu Valley’s population has swelled to nearly 3 million, and is growing at 6.5% a year. Dilip Shrestha, 71, used to work for Nepal Food Corporation, so he knew firsthand about inflation, shortages and vegetables with pesticide residue. So, when he designed his new house in Kathmandu, he built a spacious roof where he grows cucumber, ginger, garlic, coriander, onions, tomatoes, chili, beans, okra, pumpkin and lettuce. His family eats healthier, and he has reduced dependence on the market.&nbsp; The co-author of the Cell Reports Sustainability journal article, Daya Raj Subedi who is a PhD candidate at Beijing Forestry University, says urban agriculture also promotes inclusion and psycho-social wellbeing.&nbsp; He says, “A crucial finding of the study is the identification of opportunities and challenges associated with urban agriculture, it can promote sustainable transformation of society.” In Banepa, 55-year-old Bijaya Manandhar in her lifetime has watched the fertile farms of her neighbourhood that used to supply vegetables to Kathmandu, now completely built up with no open space left. The pandemic lockdown prompted her to turn to the family’s <a href="https://nepalitimes.com/banner/rooftop-agriculture-on-the-roof-of-the-world">ancestral livelihood by growing food</a> not on terrace farms, but on the roof terrace. Manandhar is now a part of <a href="https://nepalitimes.com/banner/rooftop-agriculture-on-the-roof-of-the-world%5C%5C">कौसी खेती र करेसाबारी क्रान्ती</a> (Rooftop Farming and Garden Revolution) which has an online membership of 52,000, and awards annual prizes to women who excel in urban agriculture.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241019041052_7257f5def8f823f35a799fa6f6825e153f2ffa406ac11325d4fe74049b79e96d.jpg" data-media-id="editor_8" data-image-id="20241019041052_7257f5def8f823f35a799fa6f6825e153f2ffa406ac11325d4fe74049b79e96d" data-rendition-name="original" width="1600" height="736" loading="lazy" alt="urban agriculture in Kathmandu"> <figcaption>Rooftop farming is gaining popularity as a form of urban agriculture. </figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241019041052_beff1a4494ce896dd8fd383ee1f518e5448bcf7ea8bb138255391c7bcb9769ed.jpg" data-media-id="editor_9" data-image-id="20241019041052_beff1a4494ce896dd8fd383ee1f518e5448bcf7ea8bb138255391c7bcb9769ed" data-rendition-name="original" width="4000" height="3000" loading="lazy" alt="urban agriculture in Kathmandu"> </figure>  Pradhan says the challenge now is to upscale such examples of successful urban agricultural practices so they support Neal’s efforts to meet SDG targets. He adds, “Crop cultivation around cities can be protected by land use plans and regulations. Promoting community-based agriculture, including rooftop gardens, requires community engagement and public-private partnerships across the food value chain.”&nbsp; Such support would accelerate the popularity of existing rooftop farming and community gardens in Kathmandu Valley, or kitchen garden initiatives in Pokhara, and building on traditional farming practices that are preserved and integrated into urban settings like in Bhaktapur and Banepa. In Lalitpur, the Women Entrepreneurship Facilitation Center promotes urban farming enhancing both sustainability and empowerment.&nbsp; Another co-author of the report, Yuanchao Hu from China says followup research of the team will aim to identify good practices in local urban agriculture practices. He adds, “There are examples of urban agriculture that optimise sustainability, ensuring that it remains a viable solution for cities globally while countries try to meet SDG targets.” Prajal Pradhan, Daya Raj Subedi, Kshitij Dahal, Yuanchao Hu, Prakriti Gurung, Sijal Pokharel, Sagar Kafle, Biplav Khatri, Sudeeksha Basyal, Monika Gurung, and Aruna Joshi. Urban Agriculture matters for sustainable development. Cell Reports Sustainability, 1:100217, 2024. [DOI: 10.1016/j.crsus.2024.100217] Prajal Pradhan (<a href="mailto:p.pradhan@rug.nl">p.pradhan@rug.nl</a>) This article is brought to you by <a href="https://nepalitimes.com/" target="_blank">Nepali Times</a>, in collaboration with <a href="https://inpsjapan.com/en/" target="_blank">INPS Japan</a> and <a href="https://sgi-peace.org/" target="_blank">Soka Gakkai International</a>, in consultative status with UN ECOSOC.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240630110640_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758.jpg" data-media-id="editor_14" data-image-id="20240630110640_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758" data-rendition-name="original" width="680" height="103" loading="lazy" alt="SDG logo"> </figure>

Back to the land in the cities

The 700-year-old Lakshmi Narasingha temple in Bhaktapur houses a rare half-lion and half-human incarnation of Lord Vishnu carrying the Goddess Lakshmi. The temple was destroyed in the 1934 mega earthquake that killed 10,000 people and destroyed many monuments in Kathmandu Valley. It was rebuilt by a German project in the 1980s, but as a single-storey structure instead of its original two-tier pagoda design.&nbsp; With new findings from in-depth research, Bhaktapur municipality began re-restoring the temple in 2021, preserving its original architecture.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241017131016_2fae38cce543ad7b1f6de632feb3e212e08ed1acedd747830e949d7b8e878f18.jpg" data-media-id="editor_0" data-image-id="20241017131016_2fae38cce543ad7b1f6de632feb3e212e08ed1acedd747830e949d7b8e878f18" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="In with the old in Nepal NT"> </figure>  “Our temples and heritage sites hold deep meaning. It is disheartening to witness how often they lose their original elements, whether by design or accident,” explains Kumar Chawal of the Consumer Committee of Bhaktapur. “There is a need to preserve our architecture and protect its historical value for future generations. Otherwise, we risk losing a vital part of our identity.” The Laksmi Narsingha restoration is similar to the Bhai Dega temple in Patan Darbar Square which also collapsed in 1934, but was rebuilt with a Moghul-style dome by the Rana government at the time. Only two months before the 2015 earthquake, heritage conservationists had started to rebuild Bhai Dega as the original three-tier based on early photographs. But priorities shifted when four other temples in the square were brought down by the 7.8M earthquake on 25 April 2015.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241017131016_697ea707d9ad163be5de5f2efbf5b70d3cab771adcc22f0fae6bf937c6cb0130.jpg" data-media-id="editor_1" data-image-id="20241017131016_697ea707d9ad163be5de5f2efbf5b70d3cab771adcc22f0fae6bf937c6cb0130" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="In with the old in Nepal NT"> </figure>  This showed how damage to monuments in Kathmandu Valley spanned from one earthquake to the next. Bhai Dega restoration remains half-complete to this day because money for its restoration ran out.&nbsp; Whereas Bhai Dega restoration was done by the Kathmandu Valley Preservation Trust with grants from western embassies and international foundations, in Bhaktapur it is the municipality itself that allocated the Rs30.7 million needed to restore the Lakshmi Narasingha temple. The expected date of completion is early 2025. The municipality and local communities are focusing on two main aspects: preserving the past and promoting localisation. The restoration team has designed a blueprint for the temple by using historical photographs and insights from older generations.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241017131016_182882fdc393c99e70d1d0490319e415229563666c4934e3a582426ebf00ca30.jpg" data-media-id="editor_2" data-image-id="20241017131016_182882fdc393c99e70d1d0490319e415229563666c4934e3a582426ebf00ca30" data-rendition-name="original" width="1200" height="560" loading="lazy" alt="In with the old in Nepal NT"> </figure>  “At first, the Lakshmi Narasingha temple had only one entrance, but during the demolition process, we uncovered the foundations of four doors. Now, we are restoring all of them. This is an example of how our ancient structures have changed over time, often without our knowledge,” says Chawal. “Constructing temples is not like building houses. They carry historical and spiritual values, which is why they hold a special place in our hearts,” he adds. By replicating ancient design elements and rebuilding the temple as accurately as possible to its original form, the team has stayed true to Bhaktapur’s soul. But the restoration also revived ancient techniques that were in danger of being forgotten, generating employment for woodcarvers, masons, and contractors. The community of Bhaktapur’s Gahiti neighbourhood near the famous Nyatapola Temple has also set aside specific days for locals to volunteer in the reconstruction work. This has encouraged young people to take pride in ownership of their heritage. Families have also supported the effort by donating funds for bells, the temple pinnacle, and other structural features to the temple.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241017131016_db850ec0c084cdbe54f65bee92dad2ad8122d20fd60ec87ec086fbb9d2f72bd6.jpg" data-media-id="editor_3" data-image-id="20241017131016_db850ec0c084cdbe54f65bee92dad2ad8122d20fd60ec87ec086fbb9d2f72bd6" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="In with the old in Nepal NT"> </figure>  “I feel at peace knowing I have contributed my sweat to restoring this temple,” said one volunteer. “It is our duty to preserve our temples and heritage. The Nyatapola area will look magical once this temple is completed.” Community mobilisation is a long-standing tradition in Bhaktapur. In the past, locals have actively participated in the restoration of other temples in the city, such as Bhairav and Nyatapola fostering a strong sense of ownership. This collective engagement has not only been crucial in preserving the city's historical monuments but also in strengthening the bond between local communities and their heritage, says officials at the municipality. While securing funding is essential, and the municipality showed it values heritage conservation, the Lakshmi Narasingha restoration is proof that active involvement and sense of responsibility of the local community is as important, if not more. Local involvement also means that the monuments will be cared for into the future, When locals take ownership of these efforts, the restored monuments are not only protected in the present but are also cared for in the future.