https://www.youtube.com/watch?v=XO3BZW81_TI&amp;feature=youtu.beEver since he established Barkatiya School in Nepalganj in 1993 on leased property, principal Maulana Ziaul Mustafa Noorani has worked relentlessly to improve the quality of instruction in his madrasa.More than 500 students attend the school from primary to Grade 10, studying all the subjects in Nepal’s education curriculum, like science, English, mathematics and social studies. But they also study Urdu and Arabic, mandatory according to Muslim culture.“I transferred from a private school to Barkatiya because I wanted to understand my religion,” says Sahin Khatun, who passed her SLC and is now teaching English at the same school. “The school also prepared me to be well-rounded in all other subjects and gave me a future.”Apart from students following the regular curriculum, Barkatiya has 80 children studying religion, who will graduate to become clerics in their communities.Read also:<a href="https://www.nepalitimes.com/?p=25904&amp;preview=true" target="_blank" rel="noopener">Moving to the mainstream</a>, Chandra Kishore<a href="https://www.nepalitimes.com/?p=25919&amp;preview=true" target="_blank" rel="noopener">Keeping ghazal alive in Nepalgunj</a>, Sewa Bhattarai<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108121136/636a3fd49c7e80680e04a5e9jpeg.jpg" alt="" width="1400" height="1050"/><figcaption>Well rounded: Grade 6 students of Barkatiya School studying Nepali. The madrasa has all subjects of the government curriculum with additional Urdu and Arabic. Pics: Prakriti Kandel</figcaption></figure>The majority of madrasas in Nepal used to be religious institutions, but in 2004 the government started registering them as government schools and had them adopt the Nepali curriculum, while allowing them to continue religious learning.However although they are registered, madrasas do not receive the same treatment as other government schools. Barkatiya itself is short-staffed and underfunded, with only three teachers provided by the government for classes up to Grade 10.“In spite of being mainstreamed, community leaders and schools feel discriminated against because they do not get the facilities other government schools have,” explains Samim Miya Ansari of the National Muslim Commission.Despite being a school that the community considers a model, Barkatiya receives minimal funding, and the budget set aside for scholarships for needy students has to be diverted to salaries of teachers, most of whom are hired outside of the government’s quota.After the 2017 elections, which returned <a href="https://www.nepalitimes.com/here-now/rana-regime-restored-in-nepalganj/" target="_blank" rel="noopener">Dhawal Rana as mayor of Nepalganj</a>, the school for the first time got funding from the municipality — Rs700,000. However, the education budget is still centralised in Kathmandu, so local governments lack the jurisdiction and resources to allocate to schools in their municipalities.Read also:<a href="https://www.nepalitimes.com/banner/class-struggle-2/" target="_blank" rel="noopener">Class struggle</a>, Prakriti Kandel<a href="https://www.nepalitimes.com/editorial/lowest-common-denominator/" target="_blank" rel="noopener">Lowest Common Denominator</a>, Editorial<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108121136/636a3fd79c7e80680e04a5eajpeg.jpg" alt="" width="1400" height="1050">This pertains not just to Nepalganj — madrasa schools across Nepal face a shortage of teachers and funding. The situation is most critical in Province 2, which has the largest Muslim population and the highest number of madrasas.Registered madrasa schools have been receiving Rs168,000 per year as government grants, which is insufficient. With that amount they have to put together their own infrastructure and run the schools with a limited teacher quota, while dealing with misappropriation of even the meagre grants. Many teachers do not receive even their minimal salaries on time and numerous madrasas now have to raise additional money from India or the Middle East.Meanwhile, government schools are allocated bigger budgets, have buildings, playgrounds and furniture, and enough resources to hire teachers.Barkatiya is relatively well managed, but most madrasa schools have little oversight and regulation. “Our madrasa schools do not have proper management committees so quality control and financial discipline is a huge problem,” admits Naim Ansari of Samaj Bikas Kendra in Mahottari. Registered madrasas in that district have official permission to conduct only Grade 1, while the other grades are unofficial, which is a reflection of the lack of oversight by government.Poor support and regulation of madrasa schools has taken a toll on the living standard of Nepal’s Muslim community. Nearly one-quarter live below the poverty line. The Human Development Index of Muslims is 0.422, which is lower than that for Dalits all over Nepal (0.434), according to the 2014 Human Development Report by the National Planning Commission and UNDP. Province 2 has half the number of out-of-school children in Nepal: one-third between the ages of 5 and 12 do not attend school. Most of them are Muslim or Dalit.Samim Miya Ansari hopes the situation will improve now that the Muslim Commission and the Ministry of Education are prioritising the quality of madrasas. (See interview).The High-Level Education Commission’s report in January, which triggered a controversy after its call to convert private to public schools, also had a section which reiterated the need to mainstream madrasa schools and called for recognising the qualifications of religious teachers.Mainstreaming of madrasa schools may have started in 2004, but it has not covered all madrasas in Nepal, mainly because of lack of commitment from the government in Kathmandu. This negligence is depriving the members of one of the country's most marginalised communities from advancing and from being treated equally with other citizens.Read also:<a href="https://www.nepalitimes.com/banner/after-quantity-nepals-education-needs-quality/" target="_blank" rel="noopener">After quantity, Nepal’s education needs quality</a>, Prakriti Kandel<a href="https://www.nepalitimes.com/here-now/the-science-of-learning/" target="_blank" rel="noopener">The Science of Learning</a>, Prakriti Kandel<h2>Upgrading madrasa schools</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108121136/636a3fda9c7e80680e04a5ebjpeg.jpg" alt="" width="1400" height="1050">Samim Miya Ansari, the newly-appointed chair of the National Muslim Commission, spoke to Nepali Times  this week:Nepali Times: What is the current situation of madrasas in Nepal?Samim Miya Ansari: Madrasas are educational institutions related to our culture, but ultimately they are like any other school. But they are not properly managed. Government grants are inadequate, facilities are lacking, they do not even have furniture. The Muslim community is a little disheartened that madrasa schools do not have even the minimal facilities present in government schools. I have been communicating with the government to resolve this problem.What will be your commission's role?The commission is a constitutional body working to improve the status of the Muslim community. In Province 1 and 2, we have conducted hearings in which issues regarding madrasa schools came up. I have urged the government to mainstream madrasas — we cannot ignore Urdu and Arabic subjects, but the Nepali curriculum is also extremely important for Muslim children. Madrasa schools need a proper body to monitor them, which is why a Madrasa Board is being set up under the Education Ministry.What lessons can Nepal learn from the recent terrorist attacks in Sri Lanka?What happened in Sri Lanka is very sad. But the situation in Nepal is different — all religions have lived in harmony and like one family in Nepal for a very long time. Before the 2015 Constitution was promulgated, we had nation-wide protests for the rights of Muslims, but they were all peaceful.Read also: <a href="http://archive.nepalitimes.com/news.php?id=19396#.XMrV-RQzbIU" target="_blank" rel="noopener">Money, modernity and madrasas</a>, Sabir Ansari<h2>Keeping ghazal alive in Nepalganj</h2><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108121136/636a3fdd9c7e80680e04a5ecjpeg.jpg" alt="" width="1400" height="1050"><figcaption> </figcaption></figure>Wearing a white salwar kameez that matches his short white beard, Mustafa Ahasan (at left, above) calmly sews clothes at his tailoring shop near Tribhuvan Chok, the old Muslim quarter of Nepalganj.But the 51-year-old is no ordinary tailor — behind him on the wall hangs a certificate vouching for his credential as a noted poet of Urdu ghazal and shayari, forms much admired but little understood in Nepal.Ahasan and his fellow ghazal enthusiasts keep the proper forms of Urdu poetry alive in Nepalganj through a group called Gulzar-e-adab. With 18% of its population Muslim, the influence of Islamic culture is evident everywhere in this western Tarai city bordering India.The narrow street called Eklaini has swirling Islamic curlicues over doors and terraces, even on modern concrete buildings, and the sidewalks are packed with colourful chura-pote shops selling bangles and glass beads.Read also:<a href="https://www.nepalitimes.com/?p=25904&amp;preview=true" target="_blank" rel="noopener">Moving to the mainstream</a>, Chandra Kishore<a href="https://www.nepalitimes.com/?p=25910&amp;preview=true" target="_blank" rel="noopener">Nepali Muslims on the margins</a>, Prakriti KandelMustafa Ahasan was educated in a Nepalganj madrasa and went on to get a degree in literature from Aligarh University in India, where he also learnt Arabic, Persian and poetic metres called beher used in these languages.“There are only a handful of people in Nepal today who write Urdu poetry in beher, and half of us are here in Nepalganj,” says Ahasan. “We keep up the tradition of Motiram Bhatta, who introduced ghazal in Nepal and who was proficient in these metres.”Gulzar-e-Adab has been holding regular monthly ghazal events for the past 40 years, says 81-year-old poet Abdul Lateef Shauk (at right, above): “Our events are not just for Urdu poets; we also have recitals in Nepali, Hindi and Awadhi. They are a vibrant hub for cross-cultural exchange.”Once in a while, the group also holds all-night Mushayra events, inviting poets from across Nepal and India. But Shauk and Ahasan say they are swimming against the tide, as the interest in traditional Urdu poetry is dwindling.Ghazal scholar Ghanashyam Nyaupane is among a handful of poets writing in beher in Nepal, and agrees that these forms are not very well understood in Nepal. “There are three strands of ghazal writing in Nepal: one group creates its own metres and purists do not like it. The second group has no knowledge of metre at all and just rhyme. The third writes in classical Urdu metre, but this group is very small and getting smaller.”Sewa BhattaraiRead also:<a href="http://archive.nepalitimes.com/news.php?id=2047#.XMrZRBQzbIU" target="_blank" rel="noopener">Nepali Muslims</a><a href="https://www.nepalitimes.com/review/written-locally-read-globally/" target="_blank" rel="noopener">Written locally, read globally</a>, Sewa Bhattarai

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Nepali Muslims on the margins

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108121136/636a3fbf9c7e80680e04a5e1jpeg.jpg" alt="" width="1400" height="933"/><figcaption>Pic: Bikram Rai</figcaption></figure>Muslims have been living in Nepal even before this country existed. Before the 15th century, <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/Tibetan-muslims-celebrate-ramadan,1505" target="_blank" rel="noopener">Tibetan Muslims</a> from Ladakh traded in woollen products with the kingdoms of Jumla and Mustang. King Ratna Malla sent emissaries to Lhasa and convinced Kashmiri Muslims to use Kathmandu as an entrepôt for trade with India.The 22 and 24 Kingdoms of Central Nepal brought in Muslim gunsmiths to make muskets and train troops. Others followed in the 17th century to <a href="http://archive.nepalitimes.com/article/nation/assimilating-generations-of-Newari-muslims,2937" target="_blank" rel="noopener">trade in bangles and glass beads</a>, and many of their descendants still ply the trade in Palpa, Patan and Bhaktapur.Today, <a href="http://archive.nepalitimes.com/news.php?id=2047#.XMfhlMMza71" target="_blank" rel="noopener">Nepali Muslims</a> live in all seven provinces, and form 4.4% of the country’s population. The greatest density is in the Eastern Tarai, where some districts like Bara and Rautahat are more than 15% Muslim. Many of the 28 people killed when a tornado tore through villages in Bara on the night of 31 March were Muslim.Anthropologists divide Nepali Muslims into five groups, depending on the time of settlement in Nepal and their place of origin: Kashmiri Muslims, Indian Muslims, <a href="https://www.nepalitimes.com/banner/there-are-muslims-in-tibet-too/" target="_blank" rel="noopener">Tibetan Muslims</a>, Tarai Muslims (which includes Bihari Muslims from Bangladesh settled in the eastern Tarai), Mountain Muslims and a more recent influx of <a href="https://www.nepalitimes.com/banner/ramadan-in-exile/" target="_blank" rel="noopener">Rohingya</a> refugees from Burma. Despite the diversity within the community, Nepali Muslims have always strived for a common identity based on their Islamic faith.Read also:<a href="https://www.nepalitimes.com/?p=25910&amp;preview=true" target="_blank" rel="noopener">Nepali Muslims on the margins</a>, Prakriti Kandel<a href="https://www.nepalitimes.com/?p=25919&amp;preview=true" target="_blank" rel="noopener">Keeping ghazal alive in Nepalganj</a>, Sewa BhattaraiMuslims have historically struggled to be included in the socio-economic and political mainstream of the country. Despite forming a relatively small proportion of the national population, the Muslim vote bank constitutes an important enough swing vote to be wooed by the national parties.Province 2 Chief Minister Mohammad Lalbabu Raut, of the Federal Socialist Forum Nepal, is the only Muslim chief minister under the federal system. Earlier, he was a member of the Constituent Assembly and as one of the senior-most Muslim politicians, the symbolism of his position goes beyond Province 2.During the Madhes Movement, many Nepali Muslims tried <a href="https://archive.nepalitimes.com/article/nation/When-Banke-burned,1807" target="_blank" rel="noopener">not to be identified as Madhesi</a>, but their involvement in the 2015 agitation established the clout of this community in the Tarai. Now, Nepal’s Muslims are intent on carving out a distinct identity that is not solely based on religion or the perception of them across the border in India.Although the poverty rate among Muslims in Nepal is not as high as Tarai Dalits, for example, their literacy rate of 40% is much lower than the national average of 65%. Literacy among Muslim women is even lower. There is debate within the Muslim community about the madrasa-based education system and whether it prevents youth from competing for jobs and integrating into mainstream Nepali society.Muslim women, especially, are seen to be unable to participate on an equal footing with their peers.The exclusionary nature of some <a href="http://archive.nepalitimes.com/news.php?id=19396#.XMfiJsMza71" target="_blank" rel="noopener">madrasas</a> have made them an object of suspicion, and greater transparency in their conduct would help both the Muslim community and the nation at large.Read also:<a href="https://archive.nepalitimes.com/article/nation/When-Banke-burned,1807" target="_blank" rel="noopener">When Banke Burned</a>, Basanta Upadhyaya<a href="http://archive.nepalitimes.com/article/nation/assimilating-generations-of-Newari-muslims,2937" target="_blank" rel="noopener">How to braid two cultures together</a>, Seulki LeeNepal’s constitution gives the Muslim community the opportunity to rise and address its shortcomings. <a href="http://archive.nepalitimes.com/news.php?id=19550#.XMfhbcMza71" target="_blank" rel="noopener">Islamic holy days</a> are now recognised as national holidays and the mainstream press provides adequate coverage to Muslim issues. <a href="http://archive.nepalitimes.com/news.php?id=15711#.XMfiQcMza70" target="_blank" rel="noopener">Nepal’s Muslim community</a> must take advantage of the equal rights of inclusion accorded to Nepal’s faiths and ethnicities.Nepal’s Muslims should not be swayed by the strong slogans and agendas from across the border, or dismayed by what is happening across the Subcontinent. Nepal’s polity provides them adequate space for social, economic and political uplifting.Chandra Kishore is a Birganj-based commentator. datelineterai@gmail.comRead also: <a href="https://www.nepalitimes.com/banner/ramadan-in-exile/" target="_blank" rel="noopener">Ramadan in exile</a>, Sewa Bhattarai

Moving to the mainstream

<h5>Rohingya refugees feel safe in Nepal, but have not given up the dream of returning to Burma</h5>https://www.youtube.com/watch?v=jQLZdOuuAMY&amp;feature=youtu.beIt’s just a little before 7PM, and there is excitement in the Rohingya camp, a settlement of about 30 tin sheds at Kapan on the northern outskirts of Kathmandu. There is sound of cooking, and an enticing aroma of spicy curry wafts from Jafar Alam’s kitchen separated from his bedroom by a partition.“Just one minute left,” says a child breathlessly, bringing the message from the makeshift mosque in one corner of the camp. It is the Muslim holy month of Ramadan, and the 169 Rohingyas in this camp, one of four refugee neighborhoods, are eager to break their fast.After an entire day without even a drop of water, Alam, his wife and three children dig into plates of chickpeas and rice.Read also: <a href="https://www.nepalitimes.com/banner/there-are-muslims-in-tibet-too/" target="_blank" rel="noopener">Tibetan Muslims in Kathmandu celebrate Ramadan</a><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107101156/6368d7189c7e80680e0314c2jpeg.jpg" alt="" width="1400" height="936"/><figcaption>Bikram Rai</figcaption></figure>“Back home in Rakhine, we had a different dish each day during Ramadan,” recalls Alam, 27, wistfully. “Goat one day, chicken another, and maybe buffalo the next. That is impossible here, even a kilo of apple costs more than 300 rupees.”Like hundreds of thousands of Rohingya who have fled Rakhine state in eastern Burma to Bangladesh and India and southeast Asia, Alam has horrific tales of persecution in Burma. There are said to be only 318 Rohingyas in Nepal with ID cards, but there may be many more who are undocumented.“First they told us not to use loudspeakers to call people to azaan (prayers). Then they didn’t let us sacrifice animals for our festivals. Then they drove us out of our homes,” says Abu Takir, 26, who was in the first wave of <a href="http://archive.nepalitimes.com/article/from-nepali-press/rohingya-in-kathmandu,2339">Rohingyas to come to Nepal in 2012</a>.Takir and Alam have friends and relatives scattered all over the subcontinent: <a href="http://archive.nepalitimes.com/regular-columns/GUEST-COLUMN/burmas-final-solution-regarding-rohingya,1057" target="_blank" rel="noopener">some in squalid camps in Bangladesh, some jailed for alleged human trafficking in India</a>. They are relieved they do not face that kind of persecution here, though their life is full of daily struggle because they do not have work permits. Paying the rent on their living space is their biggest struggle at the moment.Read also: <a href="https://www.nepalitimes.com/here-now/living-on-the-margins/" target="_blank" rel="noopener">Living on the margins</a><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107101156/6368d71b9c7e80680e0314c3jpeg.jpg" alt="" width="2808" height="1872"><figcaption> </figcaption></figure>Most Rohingya men here work in construction, which is particularly difficult during the month of fasting. “Back home, nobody worked during Ramadan,” says Alam. “Our entire village of Riyaz Uddin Fara gathered in our huge 45-pillar mosque to celebrate Iftar.”Alam does not feel like going to the improvised mosque here, and says the community cannot afford a big evening feast for everyone.In a small tin shed which was designated a mosque, some men still gather to break their fast with fruit, and pray as the sun sets. Jame Masjid in Bagbazar has helped by sending a teacher who guides the rituals and offers spiritual support.Other than complaints from neighbors when they sacrifice buffaloes, the Rohingya say they face no other problems regarding religion. “The good thing about being in Nepal is that all the religions are equal here,” say Takir and Alam together. “Hindu, Muslim, Buddhist, Christian, they are all free to practice their faith.”<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107101156/6368d71f9c7e80680e0314c4jpeg.jpg" alt="" width="2808" height="1872">Though they finally feel safe as Muslims, they have no wish to stay in Nepal longer than they have to. But they have no long term plans to seek asylum or citizenship anywhere.“Why would we want to be labourers, when we have acres of land back home?” asks Takir, wearing a Burmese sarong and speaking in halting, accented Nepali. “If all was well in our country, there is nowhere else we would rather be.”His only worry at the moment is that the children will be stateless. Rohingya children have blended right in, speaking fluent Nepali which they learn in school. Noor Kalima Begum, 11, is in Grade 4 and her best friends are Nepali classmates.She says: “We had orchards full of mangoes, guavas, and jackfruits. We did not have to buy anything. Life was so good in Burma, I want to go back home.”Also read:<a href="http://archive.nepalitimes.com/regular-columns/On-the-way-up/Nepal-lhotshampa-rohingya,1046" target="_blank" rel="noopener">Lhotshampa, Rohingya</a><a href="http://archive.nepalitimes.com/regular-columns/GUEST-COLUMN/the-south-asian-cauldron,1025" target="_blank" rel="noopener">The South Asian cauldron​</a>

Ramadan in exile

<figure><img width="1400" height="986" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110711110/6368d7249c7e80680e0314c5jpeg.jpg" alt=""/><figcaption>One of the Rohingya camps in Kapan. Currently there are four such camps in Kathmandu, housing Rohingyas who started arriving in Nepal after 2012 in waves, after every fresh military crackdown. Pic: Lindsey A Hedges</figcaption></figure>The arrival of Rohingya refugees in Nepal earlier this year was just the latest wave of the Muslim group fleeing violent persecution in Burma – in fact hundreds of Rohingya families have fled to Nepal each time there is a fresh crackdown by the military.The Rohingya have made harrowing and sometimes treacherous journeys across from Burma to Bangladesh and India and into Nepal, finding this country by far the most hospitable to them. The first wave of refugees six years ago sent word back to those fleeing the latest violence that Kathmandu was a safe bet.In fact, Muslim refugees are not new to Nepal. After the 1971 Bangladesh Liberation War, Bihari Muslims were hunted down for collaborating with the Pakistanis and many thousands fled to India and Nepal. <a href="http://archive.nepalitimes.com/regular-columns/On-the-way-up/Nepal-lhotshampa-rohingya,1046" target="_blank" rel="noopener">This country also has a reputation for not turning away refugees</a>, having given sanctuary to Tibetans in the 1950s, more than 100,000 Bhutanese, and later even refugees from Afghanistan, Iraq and Somalia.The Rohingya today have been called the most persecuted minority in the world, and started arriving in Kathmandu in 2012, while others have come as recently as six months ago. For most refugees like 15-year-old Sahat, Kathmandu is safe because “there are no checkpoints” and he can move freely.Sahat has big dreams to go to university, but with no refugee status this may be difficult. Though they are safe and free from violence, some say their quality of life has deteriorated since their time began in Nepal.The Rohingya established themselves in a flat in Kathmandu when they first arrived overland via Bangladesh and India, but the rent became too expensive. At the time the UNHCR was helping families with education and medical costs. However, <a href="http://archive.nepalitimes.com/article/from-nepali-press/compassion-fatigue-for-rohingyas-in-kathmandu,2760" target="_blank" rel="noopener">since December 2016 UNHCR has dropped the funding</a>, claiming it would rather see the community become ‘self-sufficient’.That is something the Rohingya are striving for, but their lack of refugee status makes it difficult to get by in an overcrowded and under-resourced camp in Kapan (pictured, above). They try to survive day-to-day, working as carpenters and plumbers to be able to afford food, water and medicines. Because of the earthquake, there is a demand for construction workers.Noor Jahan is a young mother who is happy her children are doing well in school, but says she has to sometimes send them hungry to school. Rohingya children being raised here in Nepal have integrated well into local schools, learning Nepali and helping parents communicate.Saitara, a mother of two, is happy her husband has found work even though it is in reconstructing homes in Gorkha and he can come home only once a fortnight. His absence has added strain to an already burdensome life. The workers say they are paid less than Nepalis doing similar work.The Nepal government strategy seems to be to let the Rohingyas be, leave them to their own devices, allow them to stay and work as long as they do not become too dependent on the state. Many have hopes of receiving official refugee status, at least for their children.The community has arrived bearing the weight of physical and emotional trauma, they are stateless, fighting disease, and the pain of loss. Though the Rohingya of Nepal have a hard road ahead of them, they are all grateful for the community they have been able to build in Kapan, even though it is made up of tin sheds. By leaning on one another they have been able to survive in attempts to make a better life for their future generations.Also read:<a href="http://archive.nepalitimes.com/regular-columns/On-the-way-up/Nepal-lhotshampa-rohingya,1046" target="_blank" rel="noopener">Lhotshampa, Rohingya</a><a href="http://archive.nepalitimes.com/regular-columns/GUEST-COLUMN/the-south-asian-cauldron,1025" target="_blank" rel="noopener">The South Asian cauldron​</a>		
		Readers write:<a id="js_3ko" dir="ltr" href="https://www.facebook.com/vishma.dekeyzer?fref=ufi&amp;rc=p" target="_self" data-ft="{" data-hovercard="/ajax/hovercard/hovercard.php?id=100002611674980&amp;extragetparams=%7B%22is_public%22%3Atrue%2C%22hc_location%22%3A%22ufi_admin%22%7D" aria-describedby="js_3kn" aria-owns="">Vishma de Keijzer</a> Refugees are not new to Nepal, but when a government neglects its own people... hostility towards refugees seems logical. The earthquake of 2015 brought thousands of rupees. All for rebuilding the country. Not a bad idea to finally use that money for a good purpose...

Living on the margins

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.