<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95549c7e80680e05dbffjpeg.jpg" alt="" width="1448" height="2048"/>Film Southasia is held every two years, and in 2019 the theme of the festival of documentary films says it all: ‘Where the Mind Is Free’. Indeed, since the last edition of the festival, the space for free expression is increasingly constricted throughout the region.From 14-17 November, 64 documentaries from the Subcontinent will be shown at Yalamaya Kendra, Patan – many of them films that would be difficult to have a public screening anywhere else in South Asia.  "In the region’s increasingly cloistered space, exclusion seems to be a common concern of the documentaries," says festival director Mitu Varma. "The films focus on the marginalised like growing up in Ladakh, transgender love, and the crisis of Rohingyas and Dalits. Many of the films focus on people who have little in terms of resources, but a huge store of empathy and compassion for all living creatures, that marks them out as more human than many in the so called mainstream  There are five films on Kashmir, and several films on migration and education."By its very definition, the documentary is a film genre that takes time to dwell on social injustices and delve in-depth into the structural reasons for discrimination, inequality, exploitation. Film-makers tend to give voice to the voiceless, show the plight of neglected or abused people whom the mainstream media ignores.With the space for dissent and the marketplace of ideas shrinking all over the region, Nepal remains the last bastion of free speech. This year also, Film Southasia will be showing films that could not be screened elsewhere.Read also: <a href="http://archive.nepalitimes.com/news.php?id=18597#.XcPHuFUzbIU" target="_blank" rel="noopener noreferrer">Documenting Nepal</a>, Angelo D’Silva and Diwas KCThe focus of the festival this year is Pakistan, and the opening film Indus Blues profiles the country’s disappearing musical instruments and folk art, given the rightward movement of the state. Other films on Pakistan investigate scavenging ships on the Arabian Sea beaches and the murder of an activist who sought to provide a cultural space called "The Second Floor" in Karachi where all art forms could be shared and different issues could be freely debated and discussed.With most of South Asia living under similar social-political conditions, the  subject matter of the films focus on similar concerns common to all countries. However, there is a lot of experimentation in the form of film-making.There is a documentary shot mostly in the night with striking visuals (And What Is the Summer Saying), another film that simply records conversations that swirl inside a tea shop at the centre of a heated religious debate (Chai Darbari). The documentary about old Delhi with a 400 strong cast of actors straddles the line between fiction and nonfiction (Ghode ko Jalebi Khilane Le Ja Riya Hoon)."There are quiet films with little dialogue, where the story is told with visual imagery, or with the neutral eye of a fly on the wall," explains FSA organiser Alok Adhikari. "The film-maker takes the backseat with these observational techniques lets the story tell itself."This year the festival went digital for the first time, accepting submissions online instead of asking for DVDs to be couriered to Kathmandu. The number of submissions soared to more than 2,500, a testimonial to the rising interest in this form of storytelling.The festival's jury comprises of filmmakers Sumathy Sivamohan from Sri Lanka and Ayisha Abraham from India, and Nepali journalist Kunda Dixit.Read also: <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="http://archive.nepalitimes.com/news.php?id=17242#.XcPHvlUzbIU" target="_blank" rel="noopener noreferrer">The world of South Asia</a><h2>8 FILMS from 8 COUNTRIES</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95579c7e80680e05dc00jpeg.jpg" alt="" width="640" height="427">Pariah DogsJesse Alk, IndiaA group of people, themselves outcast, poor, and living in slums, take care of street dogs in Kolkata, India.Kabul, City in the WindAboozar Amini, AfghanistanA glimpse into the strained, tenuous life in Kabul where violence is a constant backdrop to daily life.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95599c7e80680e05dc01jpeg.jpg" alt="" width="329" height="153"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a955a9c7e80680e05dc02jpeg.jpg" alt="" width="640" height="427">Opium WarsJohn La Raw, MyanmarJade miners who work under dangerous circumstances are being sucked into opium trade, while the state turns a blind eye to the issue of minorities.Scratches on CelluloidVindhya Buthpitiya &amp; Timothy P A Cooper, Pakistan/Sri Lanka/United KingdomWith the rise in multiplexes and home entertainment, days are numbered for traditional matinee theatres.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a955d9c7e80680e05dc03jpeg.jpg" alt="" width="640" height="360"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a955f9c7e80680e05dc04jpeg.jpg" alt="" width="640" height="360">The Next GuardianArun Bhattarai &amp; Dorottya Zurbo, BhutanA priest wants his son to inherit the profession, but the son would rather play football and watch Facebook in rapidly modernising Bhutan.After SabeenSchokofeh Kamiz, PakistanHuman rights activist Sabeen Mahmud is shot dead in her car, and the film captures the aftermath of the tragedy.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181144/636a95639c7e80680e05dc05jpeg.jpg" alt="" width="640" height="360"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181144/636a95669c7e80680e05dc06jpeg.jpg" alt="" width="640" height="360">Bamboo StoriesShaheen Dill-Riaz, BangladeshThe use of bamboo is dying out, but there are still many whose lives have depended on floating bamboo rafts down river.The Winter TapAashish Limbu &amp; Debin Rai, NepalThe story of the struggle to build a water supply in a remote Himalayan village is not as simple as it seems.

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Film Southasia 2019

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

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

In Southern Nepal, the festival of colours begins with the burning of samat on the eve of Fagu Purnima. Samat consists of five different types of grains, and the burning is called holika dahan. Holika is a Hindu mythical character who personifies evil. Her burning symbolizes the victory of truth.In Birgunj, women prepare the mound of samat during the day. As evening arrives, women and men start singing traditional songs. While the women sing gentle, devotional songs describing gods playing Holi, the men sing loud, boisterous and often romantic songs. Then, men sing and dance their way to the mounds of samat in every neighbourhood, and end the celebrations by burning the samat. Holi then begins by applying colours on each other. <figure><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a449c7e80680e04590cjpeg.jpg" alt=""/><figcaption>Women prepare samat which is made from stalks of five different types of grains and is burnt on Holi eve. The mound also contains piles of cow dung, sacred thread, and other flammable materials.</figcaption></figure><figure><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a479c7e80680e04590djpeg.jpg" alt=""><figcaption>Devotees flock the Gahwa Mai temple at Birgunj's centre. The temple is lively before Holi festivities start.</figcaption></figure><figure><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a4a9c7e80680e04590ejpeg.jpg" alt=""><figcaption>The market before Holi festivities.</figcaption></figure><figure><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a4e9c7e80680e04590fjpeg.jpg" alt=""><figcaption>A man prepares his drum called daph by heating it in the front of the fire.</figcaption></figure><figure><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a529c7e80680e045910jpeg.jpg" alt=""><figcaption>Women of Panchmukhi Hanuman Mandir, Birgunj - 8 sing devotional songs about Holi inside the Hanuman temple.</figcaption></figure><figure><img width="640" height="853" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a569c7e80680e045911jpeg.jpg" alt=""><figcaption>Lalbabu Sah prepares his dholak before the men start singing.</figcaption></figure><figure><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a599c7e80680e045912jpeg.jpg" alt=""><figcaption>Men of Panchmukhi Hanuman Mandir, Birgunj - 8 gather in groups to sing boisterous songs on Holi eve.</figcaption></figure><figure><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a5d9c7e80680e045913jpeg.jpg" alt=""><figcaption>Men begin playing Holi by applying colors to each other at the end of Fagu Purnima.</figcaption></figure><figure><img width="4000" height="3000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a619c7e80680e045914jpeg.jpg" alt=""><figcaption>Men sing and dance to local songs as part of Holi festivities.</figcaption></figure><figure><img width="640" height="853" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a659c7e80680e045915jpeg.jpg" alt=""><figcaption>A man takes his samat or stalk of grains to burn.</figcaption></figure><figure><img width="640" height="853" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a689c7e80680e045916jpeg.jpg" alt=""><figcaption>Men sing and dance through their village as they take the samat stalks to burn.</figcaption></figure><figure><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a6c9c7e80680e045917jpeg.jpg" alt=""><figcaption>Finally, the stalks of grains are burnt in a ritual called Holika dahan.</figcaption></figure><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a6f9c7e80680e045918jpeg.jpg" alt=""><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a729c7e80680e045919jpeg.jpg" alt=""><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a769c7e80680e04591ajpeg.jpg" alt=""><img width="640" height="480" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110811114/636a2a799c7e80680e04591bjpeg.jpg" alt="">Read also: <a href="https://www.nepalitimes.com/banner/fagu-purnima-in-bhaktapur/" target="_blank" rel="noopener">Fagu Purnima in Bhaktapur</a>

Holi in Birganj

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Film Southasia 2019

Nepali Muslims on the margins

Moving to the mainstream

Holi in Birganj