12 Years Of Democracy
Shattered Dreams

By Bishnu Budhathoki

"A GOOD politician serves the nation but a bad one makes the nation to serve," Shiva Khera.
Khera, the internationally renowned motivator and consultant, certainly did not write this about Nepal, but his interpretation matches perfectly with the multiparty democracy in the post-90 Nepal. All those who had come down to the streets waving the flags of different hues and ideologies during the popular movement of 1990 were euphoric and had a dream of a country peaceful and heading towards progress. But like they say 'dreams die first' the aspirations of the people began to die when the political parties began to squabble from the very onset of the democratic system. People had expected that the parties would work to solve the problems of the people's livelihood, jobs and economy but instead they were weighed down with all sorts of problems of the political parties.

No Benefit

Economy, which is the measuring rod of the success and failure of any government, was affected the worst in the last 12 years. People, who were the victims of economic backwardness, received no benefit from the political change. The poors had also fought for better lives, but paradoxically the politicians and few of their sycophants had fought for their luxuries.

Transferring the traditional, sluggish and agrarian economy into a thriving one needs a vision. And our politicians failed to show that economic astuteness. Apart from casting their ballots almost every second year, people found them out of the economic and political spectrum. In an electoral system people ask why their aspirations were not fulfilled, but there were no answers. Politicians cannot be more irresponsible when they fail to answer to the people's pleas and problems. After the political parties started ignoring the commitments they had made to the people, and began indulging in the power games only People were shocked and even aghast when their elected representatives crossed over all moral values and principles while running the state affairs. Corruption, nepotism, favouratism, horse-trading, and whatever you name it, is for powers and positions. These adjectives became synonymous with most of the politicians, if not all. What was sore about them that they remained oblivious to their commitments, and indifferent to people's plights. Ironically, our political leaders never seemed to win the public's support, which they could have easily gained had they ever tried even a little bit to work for the people.

The recent step by His Majesty the King is an attempt to bring the change for the better, His Majesty has also committed in the Royal Address that he is fully committed to constitutional monarchy and the multi-party democracy. The situation whereby the King had to step in was actually invited by the political leaders themselves by their modus operandi. It would not be an exaggeration or an overstatement that most of the current problems were brewed up by the political parties and their leaders due to their ineptness and petty narrow interest over the broader interest of the country.
When in 1994 the then Prime Minister Girija Prasad Koirala dissolved the parliament for an early poll due to internal party conflict, this has become something like a tradition in the Nepali Congress politics. One can even say that the seed of political uncertainties - of the minority government, unending string of coalition governments with strange bedfellows finding partnerships in power, splits in the political parties - that went on for the next eight years was sown that time. These queer partnerships of all the parties, big and small or mainstream and fringed, drifted from their goals drifted away in pursuit of selfish goals. As the political parties failed to keep their wrangling within themselves, but rather spilt it on all sectors of the country, the nation could not remain separated from its aftereffects and its pay-off. The result was that the country was forced to face three costly and unwanted elections in a span of eight years, but none of the election could resolve the problem besetting the country, rather they were aggravated with each election.

Lately, the Nepalese political scenario was shrouded in a cloud of uncertainty and escalation of tension when the government of Sher Bahadur Deuba dissolved the parliament to go for yet another early poll solely because of internal conflict within his party. Taking advantage of the failure of the government and the other political parties to guide the country towards right direction, the Maoists, had led a rebellion by misguiding some dissatisfied section of the populace into their version of extremism. This Maoist problem continued to grow in size and complexity after the political parties failed to find a common platform on finding a solution to this unwanted problem.

Cul de Sac

On one hand Maoist rebels have been claiming that they will not let the election to be held in the stipulated timeframe. On the other hand the political parties and government reached into the consensus to postpone the election considering the security condition of the country.

Thus the political parties and the government found themselves in a cul de sac. Then there was no option for the King, as head of the state, to take over the executive power. But there is no alternate to multi-party democracy, and the political process of the country must resume to the normal democratic process. The present political development must be a step towards more democracy and not otherwise.

The Pachali Bhairab Festival

By Shaphalya Amatya

THIS year the Pachali Bhairab festival falls on 11 October or 25th of Aswin on Friday. As a matter of fact this festival begins from 7th October on Monday but the main festival is solemnised on 24th and 25th of Ashwin. As this festival takes place at late night and early morning not many people would have seen it. It is considered as one of the most important and much venerated festivals of the southern parts of the Kathmandu city.

History says during the Lichchavi period Kathmandu was divided into two main parts, the northern part was known as Koligram and the southern part was known as Dasin-Koligram. Even today the local people call Koligram as Thaney and Dasin-Koligram as Koney, that means the upper Kathmandu and the lower Kathmandu. The Pachali Bhairab is the chief protector deity of the southern part or lower Kathmandu or Koney of the city.

The national festival of the country the Dasain begins with the festival of the Pachali Bhairab which is also one of the main events of this ten day national festival.

On the first day of the festival the sacred jar of Pachali Bhairab also known as "the Pachali-Kom" is brought to the house of a Chitrakar or a painter from the house of the caretaker or Guthiyar where the jar is repainted and decorated.

Next day the jar is taken to a place at Kohiti Tole near the house of "Thaku-ju" or representative of ancient Thakuri kings and keep it there for three consecutive days.

On the fourth day at night the jar is taken to the house of "Thaku-ju" at Bhimsensthan Tole. At the residence of "Thaku-ju" at an auspicious hour "the Pachali-kom" is worshipped by sacrifying a goat or a buffalo. Then in the same evening the auspicious jar is taken to the Pachali Bhirab temple. On the fifth day of the Dasain festival the main Pachali Bhairab festival is solemnised. The festival starts in the early morning at the bank of the Bagmati River near the temple of Pachali Bhairab at a place called Panchanadi. At an auspicious time the Pachali Bhirab is brought here. In fact, the Pachali Bhairab is represented by a metal beer jar in which one side is embossed with the face of Bhairab, the dreadful incarnation of Lord Shiva. There at an auspicious moment the jar or the Pachali-Kom or the jar of Pachali Bhairab is emptied which contains the ambrosia or different types of wine and beers which was filled on the occasion of the last year festival.

When this ambrosia is poured out in the river Bagmati at that very moment lots of people take bath in the river believing that ambrosia will keep good health and bring prosperity for the whole year. That whole day the sacred jar is dried in the sun at the Pachali temple. On that day people make offerings to the Pachali Bhairab. On the same morning in the presence of "Thaku-ju", priest, Joshi or an astrologer, Acharya and other Guthiyars or trustees a goat is sacrificed and offered to the sacred fire which is called Mamshahuti-Yajyan. Again the Pachali-kom or the jar is filled with varieties of wines and beers and the procession is taken in the southern parts of the Kathmandu city or Koney Toles. A big procession of devotees along with the royal sword as the representative of the King and the traditional royal military band or Guruju-ko-Paltan and numerous other local musical groups take part in it. The procession passing various localities like Machli, Matulachi, Inakha Tole, Brahma Tole, Lagan Tole, Jaya Bahal, Jaisidewal, Chikanmugal, Maru Tole reaches Hanumandhokha. Once it reaches Hanuman Dhokha Durbar where it is given an official welcome and worshipping and offerings from the royal palace. A he-buffalo is sacrificed on that occasion. After this function the Pachali-kom or the jar and the silver wine vessel of Ajima are returned to Dey-chhen or the house of the caretaker or a new trustee who will look after the temple and the Pachali-kom for that year. The Pachali Bhairab trust has twelve families of farmer class also known as jaypus or Dongols of Yangal tole and surrounding areas.

In this festival a Jaypu Guthiyar carries the sacred jar of the Pachali Bhairab on his shoulder and a man from Khadgi caste disguising as the consort of Pachali Bhairab Nai Ajima holds a Sura-Patra or wine vessel by his hand. He also holds a small image of their son Ganesh. A large procession follows them on their way to Hanumandhokha.

According to a palm-leaf manuscript housed in the National Archives of Nepal, the Pachali Bhairab which is also known as "Swochand Bhairab" was established in N.S. 316 (B.S. 1252) most probably by King Gunakamadeva, who was considered as the founder of the Kathmandu city. King Gunakamadeva was one of the early kings of the Thakuri dyanasty, who ruled this valley during twelfth and the thirteenth centuries. It is believed that this festival has direct connection with the Thakuri dynasty of history because even today the descendants of this dynasty known as the family of "Thaku-ju" of Bhimsensthan plays the role of the chief host of this festival. During the Malla period this festival was very popular and it was one of the most favourite festivals of the royalties. According a chronicle "Bhasha Vamsabali" King Siva Singh had donated the first metal jar of the Pachali Bhirab before it was of terracotta. It seems that from time to time it was changed by new jars. In the eighteenth century Queen Mother Bhuwan Laxmi had changed the old jar of the time of King Bhaskar Malla by donating a new jar. Late King Birendra had also donated a new jar to the Pachali Bhairab.
Another very important ritual of the Pachali Bhairab is the twelve-year mask dance of the Bhairab along with eight mother goddesses. In that year on the day of Vijaya Dasami or the main day of Dasain festival the sword or Khadga of the goddess and the sword or Khadga of the reigning king are exchanged symbolically in front of the Kasthamandap at Maru tole. It symbolises the God Bhairab's blessings to the king for his good health, peace and prosperity in the country.

Taking A Long, Bumpy Ride

By Uday Lama

PLAYING the streets of Kathmandu are three-wheelers with hooded tops and the lower half of the bodywork painted black. These are metered and taking a ride costs somewhere between a taxi and the regular tempo. Although it means having to undergo a nerve-wracking experience. From the moment the driver jerks the start-up metal rod to the final stop it is a bumpy ride.

These vehicles are to be found at intersections, at taxi stands and by the side of the road waiting for a fare. But usually they do not go for a short ride as this means having to incur a loss in profit and only long distances are preferred. The trick to employ here is to ask politely if he is willing to travel the specified length. If he does not shake his head and reply in the negative then it is all go.

But here the passenger must be forewarned that traveling in one of this rattletrap (for it is nothing better) is a bone-jarring, but wrenching experience. The small compact vehicle bumps over the potholes and swings round the bends. All these happen while emitting an ear shattering roar. The noise downs all other sounds particularly those of cars so it is hard to keep track of where one is headed.

Maybe this three-wheeler was built with the object of making the ride as uncomfortable as possible because the engine throws up a racket and the low center of gravity means that the poor hapless passenger is thrown, literally, from side to side. There is room inside for two passengers only although one more can squeeze in. Either one can lean back on the seat or hunch forward and grab onto the handrails for dear life.

It guzzles both petrol and diesel and while remaining stationary with the engine running or in motion spews fumes from the exhaust pipe. Although it is suitable for the narrow lanes and back streets the small wheels makes negotiating the potholes a risky business. As it is not shock proof the impact of traveling makes itself felt as nothing else.

One can see the three-wheeler from afar moving at breakneck speed vying not so much for space as the right to move about at will. The passengers senses are almost always assaulted leaving them numb and dumb and stiff all over. And one wonders if the experience is worth the fare duly noted down in the meter. It is a reckoning with the bitter side of traveling and one takes to it when in a hurry and there is no other vehicle in sight.

It must be mentioned here in passing that these contraptions offer competition of a sort not only for the affordable fare but its accessibility. But believe it or not it is not for the faint hearted or those weak kneed. Chances are it leaves an indelible impression on those willing to risk life and limb in one of these three-wheelers.