Thorny times 

By Birodh Pandey

Once upon a time I had fallen sick. So sick that I almost lost my life, but now looking back on the past I feel it was all a dark episode of history. Now it has almost been eight months and I am recovering in the pace faster than anticipated. Let me begin with my personal account. On 1st of December 2001 I collapsed in my office-The Kathmandu Post. I had never collapsed in my life before. After seeing the Neurophysician and consulting further with Neurosurgeon it was diagnosed as a brain tumor. Frantic activities of writing mails to friends abroad and seeking their assistance began. First came the reply from Austria and within two weeks of my collapse I was en-route to Vienna from Kathmandu. I was the lucky one to have an operation abroad and that too in that particular region’s best hospital. The first operation was on December 21st and within a six days period I was again re-operated as surgeon had missed the piece of tumor. Before and after the operation, local media were interested in my case. My story was on major papers. So I was bit of a celebrity. I never thought that I was dying, for that would make me weaker. Yes I did struggle myself to survive and with a full optimism. I had a strong hope that I would survive and see how beautiful tomorrow is. And I did. Of course tomorrow is more wonderful and beautiful than what I had thought. Though at times I felt I was fighting a loosing war against my enemies of the aggravation. But I spoke to myself that I have to fight it. So I did and achieved the victory over it.

But the drawback of operations was that it had snatched away my personality. I found myself reduced to a living dump of flesh. It became hard for me to confront people and talk, as I found it strenuous and tiresome to compose and speak long sentences. I preferred to speak short sentence if I had too. But I have overcome most of it by now. If there is anything remaining- it is only five per cent.

Though the Austrian society is very materialistic the people have deep-rooted and strong religious beliefs and they retain their cultural values too, which is very important to leap forward. And that’s how it fuels them going. Their acts and thoughts taught me to trust god (which I did) irrespective of my religion. I am astonished to see the advancement they have made in the field of medical science and still they have tremendousness faith in god. Of course I must have been among the fewest Nepali to have ever reached that exclusive hospital. My reach would not have been possible at all had it not been for the cooperation from outstanding personalities like Peter Csebits and Helmut Kutin (President of SOS KDI). Thanks largely to their generous efforts which have given me this day to witness the wonders of today and to put my empathy to good use and that’s what I am trying to do.

Recently, in July, I was again in Austria for the follow up check up that lasted only few hours. My MRI (Magnetic Resonance Imagining) scan was all fine and clear. It was overwhelming news for me and my well wishers and I knew I had to go back to work again. Just I happened to call a close friend of mine and explained that I would be going to Kande, a small place on the Pokhara - Baglung highway that is dominated by a cool breeze. She explained that it was time for me to do constructive thing rather than wandering about. Her words came at a time when relatives were convincing me that the days I lost would be compensated and I was already too much pampered by their sympathy (Though I hate over sympathy). I felt her single word "constructive" hit just the target and left me pinched for a time. I had already become aquatinted with my leisurely period and for a time it was difficult to accept the word constructive. But slowly I realized that she was trying to wake me up from long eight months hibernation, motivate and fuel me with inspiration. My friend was coaxing me to carry on with the task that I had left before as a Journalist. In that single word constructive I discovered many hidden truths-resume back to normalcy and carry on with the work that are surely to be productive. "You should write instead as you were writing for a newspaper", she explained. Her words triggered my incentive. Then I felt that I had taken enough advantage of my "sickness."

I had wrapped myself in the comforts of home and sat idle just like a caterpillar-doing nothing except eating. I felt guilty. Enough was enough. I needed to gear myself and not let my energy flow to a gutter. I remember the time when I was actively engaged with the "The Kathmandu Post". The moments were splendid but I have to rebuild the times again for my own good. I am now ready for it. I have to reconstruct my spirit and boost up my confidence level so that I can prove that I am the same old Birodh. I have to come out of the shadow of sickness and turn my face to the sun not to the same sickening sickness. If I waste this time it will never come back again to me.

Book Review
Local bodies and cash

Damaru Lal Bhandari

Here’s a book which should be a researcher’s delight. More so for the development activists and members of the donor communities and involved in local bodies and the way they have tended to mobilise much-needed resources.

The book in question which is entitled Municipal Finance in Nepal and comes from Dr. Rup Khadka begins with a brief background concerning municipal bodies. The fact that local bodies can go a long way in ensuring welfare of the local population has been based on decentralisation theorem.

Furthermore, the fact that the local bodies must have abide by transparency too has been referred to at the very outset. Quoting from Urrutia, Dr. Khadka writes, " resentment of the taxes and fees imposed is minimised if the relations to local benefits is clear." This of course is something which no one may abide here.

Next of course is the role of municipalities in ideal condition something which seems to be missing here due largely because they have failed to create enough resources. Which incidentally brings us to the sources of municipal expenditure.

Something which may not go down well with members of the electorate back here, municipalities are normally expected to beef up the revenue by a number of means including taxes, non-tax sources and grants and loans. As Dr. Khadka argues by drawing from Tiebout model, services provided in return of any tax must satisfy the taxpayers in much the same way as a shopper in a departmental store. That of course is asking for the moon one might say under the circumstances.

Just in the event the civic body is passing through worst phase in meeting its duties it can always fall back on a number of taxes provided, of course, the local representatives decide to embark on radical tax measures for eventual civic infrastructure.

Then there are non-tax sources like grants and loans both of which are subjected to criticism. Even as the claims coming from those leading the local bodies are tall at times the fact that not much is being done on the social front becomes evident from what the book has to say. During 1998-99 the spending under social expenditure was Rs. 68m which is merely 4.89 percent of the total expenditure which was Rs. 1, 392.

Problems, however, are not restricted to low spending on social sector. Problems also lie in inability to spend the revenue mobilised. For instance, while the total revenue was Rs. 1, 545m during the same period, they could only spend Rs. 1, 392. This matches with the national level scenario. This is however not to say that whatever was spent was well-spent. There is no auditing of the job done and money misappropriated.

The book also enumerates reforms initiated in recent years. It refers to the achievements of the Local Self-Governance Act, 1999 which allows land revenue, house and land tax or unified property tax. Add to them vehicle tax, entertainment tax, commercial video tax and advertisement tax. As someone who is himself a Value Added Tax (VAT) expert Dr. Khadka has covered other issues of academic and practical interest at a time when revenue mobilisation and local development has become vital issues.

Foster mothers’ need

Foster mother has also the same meaning for every creature that cares the life in the earth. The difference between mother and foster mother is that one gives birth and the other takes care for life. The doings and carings taken by mother to her child in his/her early stage of life can’t be explained.

By Yadav Raj Lamsal

Everybody knows the meaning of Mother. It does not need to mention, because, without mother our existence is not possible. Hence mother is everything for her scion, she is earth, she is nature, she is education, she is dark moon and full moon and she is what not in the process of development of her creation. The doings and caring taken by mother to her child in his/her early stage of life can’t be explained here in details. Everything in her life is her child. Similarly this is not the act and behavior of human beings only, it is the feeling of every creature that falls into the category in mother. So the word mother should be taken as Goddess. Foster mother has also the same meaning for every creature that cares the life in the earth. The difference between these two words is that one gives birth and the other takes care for life. So here we are going to explain about Foster mother who has to take more responsibilities than the mother.

I have less idea about other societies and religions but in Hindu religion, Foster mother is regarded as mother and in some cases she is treated more than mother because the mother gives birth only but duties after birth is greater like that to nourish, to accommodate and to help for all round development of the baby.This example can be taken from Lord Krishna. He was given birth by his mother Devaki but his period of childhood was taken care by his foster mother Yashodha rather than his own mother. His mother was not in position to carry all these responsibilities at that time. That’s why Yashodha is remembered by all till today as Krishna’s mother. Similarly earth is also our mother/Foster mother because our mother gives birth and takes care for certain period and in due course of time her duties will be complete and she will be separated from her child geographically, mentally and physically. This time we have her memory only in our mind and the earth, the Foster mother will be with us until we depart from this world.

Hence the above statement will give the image of mother/Foster mother as the real supporter of human beings. People regard the country where they are born as their motherland. If they migrate to other countries, she would be the land of their Foster mother. So there is always some differences between the original inhabitants of the country and the migrated population. Earth is everybody’s mother. So original inhabitants of the country and migrated population should try to minimize their differences. Earth belongs to everybody and she is the mother of all living beings who live in the earth. So the original inhabitants should think it is the home for all of them and should be honest and intelligent ones. The migrated inhabitants should feel that they have two mothers, the one that gave the birth and the other that sustained the life throughout the entire life period. Migration is an universal process and moreover it is the fundamental rights of the human being because this right has given to their countrymen even by every country through their constitutional rights. There are basically two types of migration, one moving internally or migrating within the specified territory of own country. Secondly, crossing the international borders or changing the country of birth is also migration. America is the home for those who believe in equality, fraternity, liberty, democracy and humanity. They have proved it by various activities. So the conceited group can’t do harm because in past also such group tried to disturb free and peace loving societies but they failed. In the same way the victory always goes to correct direction. Once you are correct the victory will embrace you definitely.

Heritage tour
Bhuwaneshwori Temple

By Razen Manandhar

The temple of Pashupatinath is surrounded by temple of many goddesses which are equally significant to the Hindu religion and the timeless cultural heritage of the Kathmandu Valley. One of such temples of a the zone of UNESCO World Heritage Site is that of Bhuwaneshwori.

The two-story rectangular pagoda of 487-year-old Bhuwaneshwori is dedicated to goddess Parvati, Lord Shiva’s consort, who come to the world to destroy the evil element, symbolised by a buffalo demon. The temple looks graceful eventhough the main attraction of a Nepali style temple, small roof tiles, have been removed for unknown reasons and currogated tin plates have been replaced instead. Still, the corners of the roof are decorated with uncommon snakes.

Still the door of the temple, facing North, looks beautiful with usual decoration that is the originality of Nepali pagoda found in the valley. The torana on the main entrance depicts the inside goddess as Durga. The door is heavily decorated with images of deities and heavenly creatures on both sides. The small windows on either sides too are equally beautiful.

The struts are colourful and artistic, which depict images of Hindu gods and goddesses with many arms and ornaments, standing on various animals. Images of hermits are chiseled out at the bottom of them. Two slim struts have images of mongooses, which looks real, clinging on the wooden struts.

According to the priests, there is no artistic idol inside but a Yantra, a Geometric figure. Only assigned Karmacharya priests can enter the sanctum and worship the goddess daily.

However, there is no historical record in the temple that can assert about the original shape and date of construction of the temple. According to Devmala Cronicle, the temple was the creation of King Narendra Malla who ruled the Kathmandu Valley between 1529 AD and 1555. According to it, there was a tantric priest Bhoomi Acharya, who could hold conversation with gods and goddesses. With the help of this priest, the king had the temple constructed. The renovation of the temple is recorded done by Queen Gangarani, King Nripendra Malla and others. But these days, it seems it has been long since people stopped thinking of renovation of this temple.

Sarala Manandhar, in her book, states that there is a stone inscription inside the temple that reads a king (probably Narendra Malla) commenced the Trishul festival in NS 845 (1725 AD).

The goddess Bhuwaneshwori witnesses one festival or another almost every month.

The temple is very much related with a bizarre festival of Trishul Jatra, in which seven children are shown pierced in the stomach with long spears. The palanquins with such pierced children are brought to the temple form different directions. Similarly, Other festivals related with the Bhuwaneshwori temple are: Hom pooja in Janaury, Dudu-Chyachyan in February, Damanarohan (Swan Chhayegu) in May, Trishula Jatra in June, Pillar erecting on Indrajatra in September and others. A special pooja is sent here the royal palace on the Dashain in October. Apart from this, in every 12 years a dance troupe from Harisiddhi of Lalitpur visits Pashupatinath and performs a religious dance at Bhuwaneshwori Dabali (platform).

Along with this, this is one of a few temples around the zone where priests of Pashupatinath temple have to send offerings.

The temple is in a dilapidated condition. The temple lacks proper maintenance and proper restoration. The eyesore of the ancient monument is the giant concrete gate with clumsy images of deities and other patters with contrasting enamel colours have been the main disturbing element in the main entrance as well as the struts.

Similarly, including an ancient Shiva Linga called Kasneshwor, several other images of deities and fragments of Lichhivi structures are scattered in the temple premises. Three are two water spouts — one inside the courtyard and the other outside — facing sheer negligence from the authority. According to Manandhar, there are two metal idols in the temple and 21 stone idols in the Bhuwaneshwori premises. She adds that a Shiva Kunda is now covered with a rectangular stone slab.

There is a two storey concrete building in the courtyard that is totally a mismatch to the ancient surrounding.

Though the temple is visible these days from the crossroads, it was surrounded by private residents, like those in the core city, . in original. But, according to the locals, by 1985, the government decided to demolish the houses at the roadside for no reason and destroyed the original setting, in which the god pleasantly for centuries.

A massive concrete gate outside the complex, that also has one small gate for pedestrians, is an eyesore to the ancient temple. It is heavily painted with enamel and nowhere matches the traditional architecture inside. It is learnt that the credit of making this gate goes to the soldiers or Royal Nepal Army.

Indoor air pollution, a rural health burden

Particles generated from the burning of biomass fuel are capable of reaching the human lungs during the respiration process and can cause respiratory problems.

By Anil K Raut

Now days, people are starting to become a bit more conscious about the environmental degradation and its impact on human health. Kathmandu’s air pollution is often discussed in seminars, classrooms and on the city streets. Although the government has been late to react to this problem, it has taken a few steps, such as getting rid of the polluting Vikram tempos and banning the import of two-stroke engines. However, while the attention has focused on Kathmandu’s air, pollution from activities such as cooking and space heating, which affect more people is conveniently forgotten. In a country like Nepal, where about 85 percent people live in rural areas and about 80 percent of the country’s total energy source is biomass, indoor air pollution has a significant impact on human health. Women and children from poor families are particularly vulnerable to this type of pollution.

Studies conducted by Professor Kirk Smith and others have shown that Nepal ranks second out of 12 Asian countries in biomass use density. Burning of the biomass, such as fuel wood, dung and agricultural residue for cooking, causes severe air pollution and the case is more severe in hilly regions where houses are often poorly ventilated and biomass is also used for space heating. Past studies conducted on the per capita biomass fuel use have indicated that on average 8.2 kg per day of biomass fuel is used in higher elevations compared to 2.8 kg per day in the lower elevations of Nepal. Previously, there were few research studies carried out in the hills of Nepal on health burden due to indoor air pollution. But these days, it seems everyone has forgotten this issue.

A previous study carried out by Cliff Davidson, Mrigendra R. Pandey and others in houses in the Himalayan region, where bio-mass is commonly used for cooking, have found levels of Total Suspended Particulate Matter (TSP) in the range of 3 - 42 milligram per cubic meter. For comparison, the United States standard for protection of the public is 0.26 milligram per cubic meter for TSP over one day. This means Nepalese people who spend most of their day in smoke filled kitchen are being exposed to indoor air pollution levels that are more than 100 times higher than the safe limit.

A study done by Holley F. Ried and Kirk Smith has shown that women in rural area of Nepal on an average spend more than 90 percent of the cooking period with in 2 meter of the cooking stove and spend about 5 hours a day near such stoves. One can imagine the exposure of women to the emission from traditional cooking stoves. Studies have also indicated that exposure to firewood smoke in poorly ventilated conditions might increase by 100 - 400 percent the chance for young children to suffer from Acute Respiratory Infection (ARI). Since many young children accompany mothers while cooking, exposure to higher emission could affect the health of children adversely.

Particles generated from the burning of biomass fuel are capable of reaching the human lungs during the respiration process and can cause respiratory problems. Particulate matter less than 10 micron (PM10) has direct relation to the human health, as these particulates are small enough to pass through the nose and go into the respiratory system causing problems such as asthma and bronchitis. Studies have also indicated that exposure to smoke from indoor air pollution can cause chronic obstructive pulmonary disease, lung cancer, tuberculosis and blindness.

Improved stoves and fuels along with better-ventilated rooms are the main tools used to control indoor air pollution. Improved cooking stoves (ICS) are designed so that the burning of biomass fuel is more efficient and the smoke leaves the room through a chimney. These stoves are now being used in many places in Nepal as well. According to a comparative study conducted by Holly F. Reid, Kirk Smith and Bageshowri Sherchan, the mean personal exposure for TSP in traditional (Agena) cooking stoves and improved stoves were found to be 3.92 milligram per cubic meter and 1.13 milligram per cubic meter respectively. Similarly, mean personal exposure for Carbon Monoxide (CO) in traditional stove and improved stove was found to be 380 ppm and 67 ppm respectively. That means, ICS reduces indoor TSP concentration by 71 percent and CO concentration by 82 percent in comparison to traditional stoves. These figures clearly indicate that there is an urgent need to further disseminate the information on the need for using ICS technology.

Better cooking fuel usually means using liquid or gaseous fuel instead of solid fuel. In urban areas, the use of kerosene and LPG gas for cooking has become quite common. However in rural areas, these fuels, which have to be imported from abroad, are either not available or too expensive. The use of biogas, generated from the digestion of animal & agricultural waste and human waste, both of which are easily available in rural areas, is therefore the most appropriate fuel for reducing indoor air pollution. Biogas can also be used for lighting purposes and it has the added advantage of improving sanitation and producing a high quality fertiliser for agriculture, and reducing the pressure on forest for firewood.

So far in Nepal about 100,000 households have improved cooking stoves and over 90,000 biogas plants have been installed. Although these numbers are encouraging, they are still very insignificant compared to the vast number of rural households that burn fuel wood or dung in traditional stoves. However, the scale of the problem of indoor air pollution demands that a massive campaign be launched immediately to ensure that each and every rural household has access to these technologies and poor Nepalese women and children are not exposed to toxic fumes in their own homes.

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