What would be the scenario of internal migration in Nepal after COVID 19?

(20)
Challenges of In-Migrants
1.Health.
Although external migrants have more COVID-19 cases than in-migrants, in-
migrants are also vulnerable to the risk. In-migrants who are living and working in
the bad and poor working condition with less preventive measures are also on the
risk.
2. Job
With the economic slowdown, many businesses in different places of Nepal are
struggling to continue operations with manufacturing and service sector being the
most impacted. As a result, Nepali workers are suffering from reduced work hours,
non-payments of wages or made to work in exchange of food, have been forced to
take unpaid leave with inadequate access to basic necessities such as health care
and food and in some cases have experienced job-loss. It is estimated that 1 out of
every 3 migrant workers are going to loss their job.
3. Discrimination
In addition to economic and impact on health, migrant workers are also subjected
to discriminatory behaviour both at place of origin and place of destination. Many
internal migrants are facing discrimination and prejudice while having health
facilities.
4. Mental health
Concerns about ones well-being, job security, lack of information and future has
lead to high level of anxiety amongst migrants. Majority of these cases are related
to having to go to work despite fears of infection in order to secure their jobs. For
those who are not working, uncertainty about the future and avenues available to
them back in Nepal has been the key source of anxiety.
5. Relief
Lack of an organized relief distribution was identified as a key gap for supporting
migrants in the key countries of destination. Lack of a clearly defined identification
mechanism and insufficient resource have been identified as some of the key
challenges.
What will happen to Internal Migration after COVID-19????
In Nepal, about 15%, 6% and 11% migrate for agriculture, business and service.
Due to the lockdown imposed by Government, these all sectors have been hit badly
and many people have lost their job and business. Migrants want to go back their
home as they don’t have money to have food and pay the rent of their house. After
COVID-19, these people surely want to come back for their job and business.
There have been made so many guess like migrant workers won’t come , they will
stay to their native home and settle with agriculture or occupation they used to do
before. …..But I have a very dissatisfaction towards these predictions. Being a
Migration student, I have read about many migration related theories. One of the
theories which have hit me so hard and personally I believe these theories are
correct. These theories are: Todaro Rural-Urban Migration and World System
Theory
I am going to predict the migration situation after COVID-19 using Todaro
and World System Theory of Migration:

a. Todaro Rural-Urban Migration pattern.

Todaro has proposed that the individual’s decision to migrate depends
upon the following principles:
1. The real income differences between the urban and rural area.
2. The probability of obtaining an urban job
As we know, in Nepal about 34% of the migrants are from rural areas.
Although, COVID-19 pandemic has striked the nation’s economy, things
are not going to change that in the rural areas there are no job which
helps to earn money and the income differences between the rural and
urban job. In the rural areas, the primary activity is agriculture. “Nepal is
the country of agriculture”this statement is only limited in the paper and
student’s essay. In reality, Nepal’s policy does not support agriculture. In
Nepal, agriculture is the most unsecure occupation. Farmers are
suffering from loans, bad seeds, low harvesting, low rainfall, recently
this Sallah kira . COVID-19 has hit the economy. It has not improved
the condition in the rural areas. It has not created the regional balance.
Therefore, from Todaro Migration Model I have concluded that people
from rural are will migrate to urban area for job.

b. World System Theory

World System theory was developed by Immanuel Wallerstein and in
this theory he has raised the issue that due to the capitalist expansion in
the periphery countries, people of periphery countries have migrated to
the core countries. In our case, let us assume core nations as Urban areas
 and Periphery nation as rural areas. According to the world system
theory: the capitalist expansion has consequences for migration issues
not only due to the capitalist mode of production but also the culture and
strong transportation, communication and military links that penetrate
peripheries. Land, raw material and labor within peripheral regions come
under the influence and control of market as a result it has created a
socially uprooted population which have less attachments to their land
and are more interested in migration. In the rural areas, the expansion of
capitalism has hit so hard that the traditional land tenure system, labor
system, occupation like agriculture could not survive. This attack by
capitalism is far more fatal than attack by COVID-19 to the economy.
Farmers and local producers cannot compete with the global market,
destruction of traditional labor system like Parma has caused lack of
labor in agriculture farming as a result people of rural area are migrating
to the urban areas.
Conclusion: Internal migration will be affected by COVID-19 for
sometimes but it won’t stop. People will come back to their work. If
their job or business has gone, then they will start new but thinking that
they will stay at their place of origin and do agriculture or other
occupations is a joke. But yet, we can see some changes:
a. Health concerns will become important in the workplace.
b. Migrants will have a back up safety plan as they have seen the
sufferings.
c. Women migrants will probably get less work.
d. Migrant worker will have to suffer to get job.
e. Discrimination towards migrant workers is likely to increase.

3. Imagine about the International Labor Migration after COVID-19.

Challenges faced by Migrant Workers in Covid-19
1.Economic challenges
The shutdown of production, trade enterprises and construction sites has led to the
loss of income of a large part of the migrants employed in these fields. In India,
millions of people who lost their jobs in cities because plants and factories were
closed went to their villages with their families in order to survive. Tens of
thousands of migrant workers from Cambodia, Myanmar and other countries were
trapped in Thailand, where they worked in garment factories and in tourism. The
enterprises closed because the supply of raw materials from China stopped, the
tourist flow stopped, and migrants were left without work. At the same time,
returning home was impossible due to the termination of transport links between
the countries (Aljazeera 2020). In the Gulf countries, millions of migrant workers
from India, Bangladesh, Nepal, Pakistan are in forced lockdown, without wages
and under threat of deportation — this new reality calls into question the existence
of migrant families remaining in their homelands. In some cases, employers, for
example in Saudi Arabia, by releasing local workers for paid quarantine, insist that
foreign workers continue to work (CAN 2020). There is no doubt that the
pandemic will be followed by a deep and global economic crisis, which means a
decline in people’s living standards, reduced employment opportunities, social
instability and... an increase in migration flows. Because people who are unable to
find jobs in the crisis-affected economies of their countries will desperately seek to
find employment in other, more prosperous countries. Not everyone will be able to
do this legally. There is a risk of an increase in illegal, irregular migration in the
world.
2.Health and Medical Challenges
Migrants, especially migrant workers, have less access to health care than local
residents. In addition, their living conditions are often overcrowded and in poor
sanitary conditions. The COVID-19 pandemic has given new impetus to the
“Migration and health” topic. Migrant workers are living in overcrowding and low
sanitary and hygienic standards which show that their response to pandemic
measures is simply unrealistic. The limited access of migrant workers to medical
and sanitary prevention measures and care makes the spread of the pandemic
virtually uncontrollable.
3.Social and psychological challenges
Migration is itself a destabilizing factor that can affect the mental health of the
people involved (Davies et al. 2009). Uncertainty about the prospects of stay and
work, separation from family, lifestyle changes, a new, not always friendly, social
environment are “usual” stress factors for the labour migrant. In the period of the
COVID-19 pandemic, fear of becoming ill and being left without medical care is
added, together with general panic, fear of deportation, or vice versa, inability to
return home because of closed borders. Loss of work means inability to send
money home, which means that anxiety and responsibility for the family increases.
In this situation, migrants are able to take desperate steps, while the possibility of
social and psychological support from migrant associations and human rights
organizations is limited by the conditions of forced distancing of people.
4.Political challenges
The surge of politicization of the migration topic is characteristic of all large-scale
crises: migrant workers are often declared “scapegoats” and responsibility for other
people’s sins is in fact imposed on them. The coronavirus crisis is no exception:
migrant workers were accused of spreading the disease in a number of countries.
Migrant workers from China were subject to stigmatization and xenophobia
already at the very beginning of the pandemic. The ban on the movement of
people, of course, will be lifted once the pandemic is overcome. However, there is
a high probability that migration rules will be tightened. It is possible that the
COVID-2019 pandemic will be the starting point that will fundamentally change
the migration policy of most countries. The positions of right-wing parties, which
are characterized by anti-immigration rhetoric, are strengthening. The idea of
global, concerted action on migration management focused in the Global Compact
on Safe, Orderly and Legal Migration (United Nations 2018), signed by
152 countries only a year ago, could be buried by the coronavirus pandemic, which
forced countries to close from one another with conditional “fences”. Governments
are already responding rather differently to the need to address the situation of
foreign nationals present in their territory during the pandemic. Generally
speaking, the current crisis, which required urgent action, was a test of
Governments for adaptability to extraordinary situations. The most positive
example appears to be Portugal, which granted the status of “temporary
citizenship” to all foreign nationals present in its territory who have previously
applied for citizenship, residence permit or temporary asylum (CNN 2020). The
aim is to ensure that foreign citizens have full access to the national health system
during the coronavirus pandemic, thereby ensuring the health security of the
Portuguese themselves. In Italy, all permissive documents held by migrants
(residence permit, work permit, family reunification permit, study visa, etc.) which
expire during the quarantine period, were automatically extended to 15 June,
implying that by then the epidemiological situation would be normalized and
administrative services would be operational as usual. On the other hand, some
countries have not taken steps to return even their own nationals stranded in other
countries, and some have explicitly urged their migrants not to return home.
Ways
1. Migrant labor likely to stop moving. 

Migrant workers currently overseas may not be able to get home, and
families already dealing with complicated immigration and visa regimes
may experience prolonged separation for an entirely new reason. It is
 conceivable that, in response to current and future quarantines or “stay at
home” orders, businesses will also accelerate development of automation
capabilities, thereby removing some jobs often filled by migrants more
quickly. In most industries, inevitable COVID-19-related layoffs will
undoubtedly target migrant workers, many of whom are on temporary visas.
For example, New Zealand has around 190,000 people living on temporary
visas, many of whom will face impossible choices upon being laid off: try to
find another job suitable under their visa in a tanking economy before being
deported, try to get a different type of visa, or try to get on one of the very
restricted flights back to a home country that is likely dealing with even
greater economic hardship. And when jobs do become available, the
governments of New Zealand, the United States, and many other countries
will undoubtedly encourage businesses to hire citizens over migrants. Such
decisions will have lasting effects on migrant workers, their families, and
their communities.

2. Global inequality increases. Global inequality was already at its highest levels

in history when COVID-19 hit. As of January 2020,2153 people hold more wealth
than the world’s poorest 4.6 billion people. The world’s 22 richest men have more
wealth than all the women in Africa. While stock market losses will undoubtedly
impact the near-term prospects of some wealthy individuals, recent history
suggests that they will be just fine. In fact, global inequality is likely to increase in
the medium-to-long term, in part because of the pandemic’s lasting impact on
migration. Countries such as the Philippines, Bangladesh, Ghana, and Honduras
rely heavily on remittances from citizens abroad. In 2018, the developing world as
a whole received $529 billion in remittances, 75% of the Foreign Direct
Investment inflows received in the same year. If migrant labor abroad is
significantly disrupted by the economic shocks detailed above, those sources of
income for families across the developing world will be impacted, creating ripple
effects throughout their economies and, in turn, further widening the gap between
the richer and poorer countries. Governments do have options, and the way they
respond will matter, especially since the full economic impacts of COVID-19 have
not been felt in much of the developing world.

Some of the people are fortunate enough to work from home during this time,
benefiting from not only the requisite physical and digital infrastructure but also
the types of jobs that can be taken online. Many labor migrants—especially of the
low-skilled variety—do not have the option to work from home. Like many lower
income people, they must physically go to work, putting them at greater risk of
contracting and spreading COVID-19 and putting them in further jeopardy because
many do not have access to appropriate, financially-accessible health care.
According to the United Nations, “migrant workers and their families are often part
of marginalized and vulnerable groups that are already experiencing economic
hardship as a result of containment measures.” In an extreme case, that could
become more the norm as the pandemic worsens. For example, Iranian hospitals
are refusing to treat Afghan migrant workers, resulting in many returning home to
a country with a health infrastructure all but destroyed after decades of conflict.

3.Faucets turn off more easily than they turn on.

 With few anecdotes to the contrary, politicians with skeptical or outright

hostile views of migration have experienced electoral success around the
world in recent years. COVID-19 has ushered in a new era of travel
restrictions and required medical testing of migrants. While most of these
regulations are designed to be temporary, it is not hard to imagine President
Victor Orbán, or others, manufacturing crisis after crisis to keep Hungary’s
borders de facto permanently closed to migrants. A fear of a second or third
wave of COVID-19. Though many migration pathways will reopen after the
threat of COVID-19 disappears, some political leaders such as Orbán will
see current migration restrictions as an opportunity to reinforce broader,
longer-term agendas built around xenophobia and the “othering” of
migrants. As deaths inevitably increase in the days and weeks ahead, these
leaders will have increasing public support for tighter short-term migration
restrictions. What the public does not realize is that it may not be as easy to
turn the flow of migration back on after it has been turned off.

Relate the Ravenstein’s Laws of migration at current situation.(20)

Law 1: Most of the migrants are from short-distance.

There is inverse relationship between the distance and the number of
migrants(volume of migration). If there is short distance between the place of
origin and destination, the volume of migration will be high compare to the longer
distance. So, the majority of migrants go only short distance.
For Example: In Nepal, most of the people prefer India than other countries since

Law 2: Migration proceeds step by step.

Inhabitants of remote area tend to migrate towards the small town then after
the larger city. Most of the people are not able to migrate directly towards the
big cities from the rural areas.
Example:
 1. Scholars have identified that Chinese immigrants use New Zealand as
step destination towards their preferred destination of Australia.
2. In the European Union, migrant workers from Ukraine migrate to
Poland, then UK in order to reach Germany.
3. Many illegal immigrants use Mexico as step destination to reach USA.
4. In Nepal, people of Durlung uses Kushma as step destination in order
to reach Pokhara.
5. Phillipines people use Hong Kong and Singapore to gain migrant
capital in order to migrate to the West Countries.
Law 3: Each migration current produces a compensating counter-current.
The volume of migration stream is larger than the counter-stream.
For Example: In the below figure, the out-migrants is greater than in-migrants.
Out-migrants represent the flow of migration to other places whereas the in-
migrants represent the compensating counter current. Hence, each migration
current produces compensating counter-current.

But: Countries or Places which are already developed and are decorated with many
facilities don’t experience this law. In this case, the out-migrants are higher than in-
mgrants. Here is less migration flow but high compensating current.
Law 4: Most of the migrants are rural born
Urban born people are less migratory than the people in rural areas. Most of the
people migrate for the betterment of their living and to acquire amenities. The
urban natives are already utilizing the urban facilities ,so there is not necessary to
migrate. But rural natives are deprived from facilities such as education ,health ,
transportation , communication and employment , so people migrate from remote
area to urban area.
For Example:
1. In Nepal, the percentage of Rural to Urban migrants are 33.5% which is
greater than the percentage of Urban to Rural Migrants (2.9%)
Law 5: Females are more migratory than males in short distance.
The volume of female migration is higher than the male in short distance as well
as internal migration only. This is due to the marriage causes. Whereas, male are
more common in international migration and cover long distance compared to the
female.
For Example: In Nepal, female dominates in internal migration. The percentage of
female internal migrants is about 63%% whereas the percentage of the male
internal migrants is about 38%. The main reason of Internal migration is marriage
(40.40% for female).
In Nepal, men are more engaged in international migration than female.
Law 6: Migration increases with the improvement in technology.

The advancement of technology creates job opportunities as well as facilities for

better livelihood .So, the size of migration increases with the development.
The development of the technology cannot be shown in the single data or with
single indicator. I have used the research and development expenditure data to
demonstrate the development of technology. The principle I have used in this
case is simple, technology develop more when more expenditure is done.
In the above figure, the research expenditure has increased more which means
the development of technology is happening.

In the above figure, the percentage of the migrants are increasing. As the year
passes by technology has developed along with the technology migration has
also increased.
The above figure shows about the increase in population of Nepal. As the year is
passing by, we have seen the development of technology in Nepal and hence the
migrants population is also increasing.

Law 7: There is always a motive behind migration especially economic motive

There is motive behind migration where as economic motive have primacy
among the various factors governing magnitude of migration. Motive refer to
the employment , education and better earning.
The above figure shows the number of migrant workers in the world. In the world,
out of 258 million migrants, there are 164 million migrant workers. The main aim
of migrant workers is to earn money which is the economic reason to migrate.
Hence, Ravenstein law which says migrant workers migrate due to economic
reason is also proved.
Let us also see Nepal’s case:
In Nepal, the maximum reason of international migration is private job (71%)
which is followed by Institutional job (10%). Job is also an economic reason to
migrate. Hence, Ravenstein law is also proved from Nepal’s point of view.
Conclusion:
Ravenstein law of migration is the corner stone of all the theories of migration. He
is the pioneer of migration theories. Although he stated his theories about 150
years ago; his theory is still relevant in today’s age. The datas I have shown in this
answer prove that Ravenstein theory is still relevant.
State the strengths (good aspects) and weaknesses (poor aspects) of Pokhara city.
(20)
Pokhara is a metropolitan city of Nepal. It is the capital of Gandaki Pradesh. It is
the country's largest metropolitan city in terms of area and second largest in terms
of populations.
Natural Beauties of Pokhara:
1. Mt. Machhapuhhre and Annapurna: One can view Fish-Tail and Annapurna
Mountains to the north-west from different spots of Pokhara. Annapurna Mountain
(Himalaya) range stretches west-east and is divided into Annapurna (1) 8091, (2)
7937 (3) 7575 (4) 7535 meters. Machhapuchhre (Fish Tail Mountain) is in the
middle of the range with the elevation 6998 meters from sea level (NTNC 2012).
Machhapuchhre is a glorious natural heritage of Pokhara. Its local name is
Machhapuchhre because its forked summit looks like the tail of a fish. One can
view this fish-tail shape from Sarangkot, peace stupa and other points too. It is still
a virgin Mountain.
2. Fewa Lake:
Fewa Lake is the biggest lake in Pokhara. The picturesque image of
Machhapuchchre Himal and Annapurna range can be seen reflected in the Fewa
Lake, which is very unique. The surface area of the lake is about 4.43 ㎢. The
maximum depth is 12.30m and the average depth 11.71m (Lamichhane and
Upadhyay 2006). The lake has about 51.9 million cubic meters of water in volume
(Lamichhane 1998 as in Lamichhane and Upadhyay 2006, p 49). The shape of the
lake is elongated northwest to southeast with irregular widths at different points.
There is a tiny island in the middle of the lake where Barahi (the Hindu Goddess)
temple is located. On the southern side, there is a luxurious green forest where one
can reach by boat. Boats are available at the bank of Barahi Baidam. Similarly, on
the northeastern side of the lake, there is Baidam Bazar, now called the Lakeside. It
is a tourist market where tourists from different countries can buy souvenirs,
including antiques.
3. Begnas Lake:
This is the second largest lake in the Pokhara Valley. It is about 30 ㎞ east of
Fewa Lake and about 15 ㎞ from Mahendrapool Bazaar. Unlike Fewa Lake, its
shape is almost round. It is surrounded by hillocks and greenery, except for the
south which is the entrance to the lake. Its area is 3.73 ㎢ (Lamichhane et al.
2009). There are lodges, hotels and restaurants for the visitors and small local
bazaar for local souvenirs and necessities. The spot is an idyllic place of peace and
tranquility.
4. Rupa Lake:
There is a long hillock ridge called Rupakot extending from south to northeast. On
the northern side of the ridge, there is Begnas Lake and on the southern side of it,
Rupa Lake. Standing on the ridge from a few spots, one can see both lakes at the
same time. Rupa is extended from east to west with narrow width. Its total area is
1.15 ㎢. It has a shape of a serpent. It is said that this lake looks like a lizard
changing its color from red, blue and green to different colors. People say that
there are many medicinal plants in the vicinity (Shakya 2012)
5. Seti River Gorge and K.I. Singh Bridge:
Seti River is fed by snow of Muchhapuchhre and Annapurna Himal. Seti means
white. The river is elusively strange. Somewhere it flows through unseen channels,
somewhere open and somewhere creating very deep gorges. It gives exciting
feeling to anyone when he/she looks down to the gorge from the top of the cliff.
There are many deep gorges made by Seti River, such as the one below K.I. Singh
Bridge, another below Mahendrapool, another below Chinese Bridge, still another
below Chor Sangu near the airport. Among them, the one below K.I. Singh Bridge
looks exciting and adventurous to watch. One can look down the turbulent river
flowing very clearly while watching from the bridge about 300 feet below. On the
left side, while crossing the new bridge towards Gurkha Memorial Museum, there
is the old K. I. Singh Bridge made of cement concrete. It is the first concrete bridge
constructed in Pokhara.
6. Bhim Dhunga:
There is a huge black granite ignious rock like a big globe about eight meters high
and with a circumference of 26 meters. The stone lies in P.N. Campus Complex in
Pokhara. This rounded rock is called locally Bhim Dhunga. This is the biggest rock
in Pokhara valley. Bhim is one of the brothers of Panchapandav mentioned in a
Hindu legend dating about 1500 B.C. The local people narrate a myth that the rock
was thrown by physically mightiest Bhim. So it has its name as Bhim Dhunga.
Dhunga in Local people have established a deity called 'Kali' on the spot. So it is
also called 'Bhim Kali'. Actually, the geographical legacy is that this huge rock had
been carried down from the Vicinity Mountains during the glacial period by a
moving glacier. Such igneous stones are also found in other places, such as Chiple
Dhunga, lying on the road side of Mahendrapool Bazaar and other places, too. Mr.
Krishna Prasad Poudel, a geographer, observes that the very Bhim Dhunga with
rounded shape, near the P.N. Campus office at Pokhara also might have been
rolled down by catastrophic outbursts (Paudel 1988).
7. Mahendra Cave:
Before the visit of late King Mahendra in the year 1960 AD, this cave was just a
bats' cave because the bats used to flutter around the cave. But after the visit of the
king, local people named it as Mahendra Cave, thinking that the king would donate
more money to develop the place. But it didn't turn into reality. This place is
located in the north of Pokhara metropolitan city which comes under the ward no
16. It is 6 km north of Mahendrapool Bazaar and can be accessed by the city bus
service as well as a bicycle along the black-topped road. It is exciting to view the
nature's creation. Apart from, Gupteswor Cave, there are many other small caves in
several other places of Pokhara where some of the tourists visit. The caves are
generally found in the limestone region, like Mahendra Cave. Before this cave was
physically disturbed, one could enjoy the different shapes of limestone, some
projecting downward from the ceilings and some upward from the ground. It gives
a strange and exciting feeling while you watch it. But nowadays, it has been
disturbed by people. After entering through the big mouth-like opening of the cave,
then walking ahead about 50 feet to the left, a little hole appears from where the
light can be seen just entering through it, which remains more exciting. Through
the hole one can scroll out slowly. On the right, the tunnel of the cave continues
ahead about 100 meters. Actually, the trip gives adventurous experience and
enjoyment.
8. Bat’s Cave:
With its name as Chamero Gupha in Nepali, Bats’ Cave is the popular name in
English. This cave is in Batulechaur which is about a half kilometer walk from
Mahendra Cave. It is still a popular and adventurous cave to get into. The natural
phenomenon of this cave has attracted thousands of bats as they feel no
disturbances inside. People with the sense of adventure usually enter inside with
torchlight. The visitors must be cautious, since the cave is not yet equipped with
electricity, and that path is also full of sharp stones. The water dripping from the
ceiling makes the path damp and slippery. When one is very near to the mouth of
the cave, he/she can hear haunted sound inside the cave. The area of the Bat’s Cave
is 10 meters deep and once inside the cave, it’s about six meters high with a length
of 135 meters. There is a small stream flowing deep under the rock. At the far end
of the cave there is a small narrow hole. However, the cave at its center is
amazingly spacious. There are large boulders cut out of a solid rock. Standing on
the boulder you can look round the cave. In the middle of it you can see hundreds
of bats hanging from the ceiling. Walking through the darkness, lighting a torch
light and finding the exit is indeed toughest but adventurous. If one is not
courageous enough, they had better not enter the cave (Thapa 2010).
9. Devi’s Fall: It is a nature-made hole in Chhorepatan, about 2 km away from the
Fewa Lake and Lakeside area. Actually, the overflowed or excess water of Fewa
Lake is drained out through this hole and water runs underground to a distance of
about one km from Chhorepatan. Eventually, it mingles with the small rivulet
called Phusrekola somewhere below. The hole is about 20 feet in diameter and 50
feet deep. A big flow of water speedily flowing down into the mouth of the cave
exposes lovely rainbows flickering unsteady into the water vapor. Then the big
mass of water flows invisibly and vanishes below the hole which provides
extremely exciting and pleasant feelings. Its local name is Patale Chhango. The
very name Patale Chhango in Nepali has become popular among the tourists and
tour operators as Davis fall. The word "Patale" certainly derived from the Nepali
word 'Patalo' means shallow or it might have been named after the religious word
"Patal" meaning beneath the world. "Chango" is the Nepali word for a water fall.
But after the miserable death of a tourist by slipping into the water fall, it has
become popular as 'Devi’s Fall'. The story of her death goes as follows: In 1961, a
Swiss couple were having a bath just to the side above the waterfall with their dog.
Around 2 pm, when the water gates of the Fewa Dam were opened as usual, the
overflow of the rushing lake water approached them. It is believed that their dog
saw the rushing flood from the distance and barked loudly. However, the couple
couldn't pay any attention to the mere sound of the dog. In the twinkling of eyes
the rushing water approached them and swept away the lady down into the hole.
However, her husband survived (Shakya 2012).
10. Sarangkot: About the name of Saranagkot, there are two historical sources.
"Sarang" is a traditional dance related to fighting and war. Men dance with swords
in their hand by beating a drum. In Sarangkot (Sarangkot – fort), military guards
lived during the period of Shaha Kings who had their palace in Kaskikot (Niraula
1986). Those militaries who stayed in Kaskikot used to visit Sarangkot everyday
dancing 'Sarang' and returned to Kaskikot every morning (Subedi 2004). Thus the
hilltop's name is Sarangkot. Another historical source of the name 'Sarang' means
high station, according to the Kirat (Rai- Limbu) language. Kirats are the
indigenous people of Nepal and speak Tibeto-Burman language till this date. Thus
the place became Sarangkot (Bista 1983, pp 12-14). Sarangkot is a very interesting
and beautiful spot. It's very windy place which provides cool and exciting
experience. From the hilltop at Sarangkot, one can watch the panoramic view of
Machhapuhhre, Annapurna, Dhaulagiri and Ganesh Himals along with other tourist
spots like Panchase, Swargadwari and even the historical palace called Shreenagar
of Palpa. Since the hilltop lies on the northwest direction of Fewa Lake, from
where the lake starts, one can have the full view of the whole lake and almost all
the valley of Pokhara. From Sarangkot one can make a trekking trip to Kaskikot
and then to Naudanda and back to Pokhara by bus. It is a lovely place to watch
sunrise and enjoy the early sun shine on Himal turning into a golden color.
Nowadays, it has become very popular as a paragliding center with the 5000 feet
elevation. It has been an international para-port. Below mentioned data shows the
number of tourist came to paragliding:

11. Kaskikot:
There are many hilltops from where enchanting and romantic views of Pokhara
valley, green forest, gorgeous and skyscraper snow clad mountains and beautiful
lakes can be seen. The Kaskikot hilltop is one of them. Kaski is the name of the
place and 'kot' means 'fort' in the Nepali language. About the derivation of the
name 'Kaski' there are two versions. According to one version, 'Kaski' is the name
of a costume which is worn by Tamu (Gurung) indigenous people, from the waist
to the knee, now known as 'kacchad' by distortion. It is associated with a petty king
or chieftain who belonged to Tamu aborigine at the start of the settlement in Kaski.
This gives the historical fact or source of the name Kaski. Another version is from
a Hindu legend or fiction. According to the fiction, a sage called Kashyap had
meditated in that place. So the name Kaski is given to this hilltop (Subedi 2004, p
27). There is a saying 'Ghale Mari Shahi Rajaya' still in the tongue of the local
people, which means killing Ghale (We) chose Shahi (Shaha). This is the political
and historical information about the Kaskikot hilltop (ibid). By the name of
Kaskikot, the whole place is named with the word Kaski (Niraula 1986). Kaski is
the ancestral state of the Shaha kings of Nepal whose capital was Kaskikot about
1650 years ago. There is a black-topped road up to Sarankot and fair weather road
from Sarankot to Kaski hilltop (Kaskikot). On the other side, via Hyanja to
Naudanda, there is another pitch-road and then fair-weather road to reach Kaski
hilltop. From Bindavasini Archal Bot via Sarankot, it is a good trekking to reach
Kaski hilltop. It can be done in one day. There are hotels and restaurants to rest at
the Kaskikot hilltop. From the Kaski hilltop, the visitors can enjoy the panoramic
views of Machhapuchhre, Annapurna and Dhawalagiri Himals as well as Pokhara
Valley, far and wide. It is most beautiful to watch especially in a clear full moon
night. At the time of the rising sun in the morning the entire Himalayan range
looks bright in the golden color. The visitors realize the direct existence of divinity
while watching the beauty of nature.
12 Kahunkot:
It is not a fort (kot) for military purpose or station. It was a fort for animal
sacrifice in festivals like Chaite Dashain and Bada Dashain. A sacrifice of male
animals like buffalo, sheep, goat and also the birds like pigeon, duck, rooster, to
goddess Durga Bhagwati is supposed to be a way to make her pleased. From the
tourism perspective, Kahunkot is a joyful spot to have a panoramic view of the
snow-capped mountains, hills and evergreen natural forests. One can see the forked
summit of Machhapuchhre and other Himals from the peak. It is very near to
Mahendrapool Bazaar. From Kahunkot most part of southwestern valley and
almost all part of northern valley of Pokhara can be seen. From the peak,
Mahendrapool Bazaar area and its vicinity look very close. In Kahunkot there is a
tower constructed to have a good view of the surrounding areas. It is also a spot for
short trekking.
Cultural Heritage in Pokhara:
a. Tal-Barahi Temple: ‘Tal' means lake and 'Barahi' is one of the names of an
imaginary goddess name which is named after the Hindu god 'Baraha'. It is
located on the tiny island of about 1.5 ropanis (763km2) in the middle of the
Fewa Lake. It is 3 km from the Mahendrapool city and lies to the southern
end of Pokhara Valley. There is a fantastic story about the origin of the lake
and Barahi goddess. One evening, an old woman came to the settlement to
pass the night. She went on begging for shelter, but nobody gave her shelter,
instead the wicked people of the settlement let their dogs chase the woman
away. At last she came to the end of the settlement, where a poor and old
couple lived in a thatched hut. The couple gave her a shelter to pass the night
and also offered half of their millet bread (a kind of pancake) which was
cooked for their evening meal. Early in the morning just before daybreak,
the guest woke up the couple and asked to go away from the settlement,
saying that the settlement will change into a big lake. She gave them a parcel
which looked like a bundle and also asked them to leave their hut
immediately. Following her advice, the couple walked away to the hill to the
south of the settlement. When they reached the top of the hill, it was quite a
bright day. From the top, as the couple looked to their settlement, it was
already changed into a big lake and there was only their hut remaining on
the lake. There is a similar type of fantastic story, but told in a little different
way. Shakya (1995, p 73) has said that goddess Barahi in an old woman's
form visited the village begging alms from door to door. People who gave
her alms were told by her that a few days later, a flood would sweep away
the village and that the place would turn into a huge lake. People who took
her prediction seriously, moved to another place for safety. Certainly, the
situation turned into as she had said. It rained heavily for over a week and
the village was swept away by the flood. At the same time a part of a hill,
where at present the FishTail Lodge is located, slipped down and blocked
the river. Thus the Lake Fewa came into being. Whatever may be the
fantastic story, the geographical reality was that there was a very big and
deep depression on the ground which was filled gradually by rain, flood, and
spring water and in the course of time this changed into a lake especially
around Barahi Temple and its north side where the rivulets like Harpan
Khola (river) and Andheri Khola (river) in the north deposited water in the
lake. These two rivulets drained all the water in Fewa Lake which was
brought by seasonal streams like Beran Khola during rainy season. Later,
Pokhara started to be an attractive place for tourists from abroad and other
parts of Nepal because of the development of fast-growing means of
transportation and communication. People of Pokhara constructed pagoda
style temple on the spot of old Barahi Shrine. As a cultural heritage, Tal-
Barahi is very auspicious and important shrine for Hindus and unique for
foreigners too, especially in observing the people who gather and worship
the goddess. Unique for the tourists is the sacrifice of animals and birds in
the shrine of the goddess. People make lots of sacrifices during the festivals
 like Chaitya Dasain and Bada Dasain. On other days also people come to
worship and sacrifice animals and birds to please the goddess. They believe
that the deity fulfills their wishes. There occurs a great fair in the full moon
day just after the Bada Dasain festival.
b. World Peace Stupa:
Peace Stupa is situated on the plain land of 21.5 ropanies, on the apex of the
Anadu hilltop, just above Fewa Lake on the southern side of it. Its height is
1100 m from the sea level. Before the construction of Peace Stupa, the land
was covered with the forest and greenery. The history of Peace Stupa starts
from Japan, the country that suffered the atom-bomb blast during the Second
World War. The preacher of Buddhism and peace, Nichidatsu Fuji, the
chairman of Nipponazam Myhaji of Japan, began constructing World Peace
Stupa in the year 2030 B.S. (1973 A.D.) But the government authorities of
Kaski District demolished it using the military in 2031 B.S. (1975 A.D.).
However, after the successful people’s revolution in the year 2046 B.S.
(1989 A.D.), which was against the despotic Panchayat (party less) system,
the reconstruction of the stupa was considered. The new government of
multi-party system gave permission to rebuild it in the year 2046 B.S. (1990
A.D.). Accordingly, Peace Stupa was erected having a height of 115 feet and
a circumference of 344 feet. Hidico Moriyaka Sony of Nipponzan Myohoji
has contributed from the beginning till the completion of the stupa. The
stupa is painted white to symbolize peace and tranquility. The existence of
this symbolic peace on this beautiful place of Pokhara spreads fragrance of
perpetual peace, pronounced by Gautam Buddha. This is the first ever
Vishwa Shanti stupa (World Peace Stupa) made in Nepal of such kind. The
prayer hall is named after Nipponzan Myohoji. According to the brochure
published by The World Peace Pagoda Committee in Pokhara, there is a two
storied guesthouse and vihar to provide rest to the Bhikshhus and pilgrims.
This is a holy and pious place for Buddhists as well as all peace loving
people. Four majestic statues of Buddha are placed at four directions. The
eastern and front side of the stupa is occupied by majestic, splendid statue of
Buddha's, wheel of Dhamma from Japan. In the western side the meditative
statue of Buddha is erected from Sri-Lanka; the northern side has 6 feet tall
grand statue made of metal from Thailand, and in the southern side has the
metal statue reflecting the birth of Siddhartha Gautam Buddha. There is a
golden pinnacle of 20 feet high with 13 segments and at the apex a crystal
stone from Sri Lanka is placed. Sitting at the lap of the World Peace Stupa
and viewing scenes of mindblowing mountains, Dhaualagiri,
Machhapuchchre, Annapurna, etc, seem so close as if the mountains are
personally whispering some words to us. At the same time, thinking of the
 images of Buddha, one can realize peace and tranquility in his mind. On
Buddha’s birthday, many people come to the stupa to worship Buddha and
enjoy the scenic mountains, forest, and Fewa Lake. So Peace Stupa has
presented itself as both natural and cultural Heritage of Pokhara.
c. Gupteswar Mahadev Shrine:
Gupteswar Mahadev Shrine lies just below and underneath the Patale
Chhango (Devi’s Fall) in Chorepatan. Actually it is a huge, round shaped
cave, perhaps made by the waterfall. The water vanishes in the cave, perhaps
made by the waterfall, Devi’s Fall. The water vanishes in the cave through a
natural tunnel and merges in a rivulet called Phushre Khola about a
kilometer away from the site. The huge cave inside is made of enormous
blocks of rocks only. The visitors can see the awe-inspiring Devi’s Fall
falling down into the cave with a roaring sound. The cave is dark even in the
day time and slippery too. So the Managing Committee of Gupteshwar
Mahadev has managed to have installed railings, flights of stairs and light
for the convenience and safety of the visitors. During monsoon from July to
September, because of heavy rainfall, the cave or Gupteswar Shrine is
unsafe to visit. In the year 2049 B.S. (1952 A.D.), some courageous local
young people dared to enter into the cave and uprooted the wild bushes of its
entrance. While going into the virgin cave, they found rocks shaped like
Shivaling, a symbol of God Shiva. Later they placed Shiva's statues in the
cave. Since then the name Gupteswar Mahadev or Shiva became very
popular. In the very festivals like Shiva Ratri, Ganesh pooja, Balachaturdasi,
people rush to the cave to worship the deity.
d. Bindyabasini Temple:
This temple is in Moharia Tol, the Old Bazaar side of Pokhara. Perhaps, it is
the most popular temple in Pokhara after Barahi Temple of Fewa Lake. It is
situated on a flat ground of about 5 ropani areas on top of the mound. There
is a grove of big trees which provides quite sacred environment of spiritual
feeling while having rest over there. This temple has a Shikhar-style
architecture which is traditionally and locally popular in Pokhara.
Bindhyabasini goddess has eight arms holding different weapons in each
hand. She is regarded as Hindu goddess Bhagawati. Every year in Chaite
Dashain and Bada Dashain there is a crowd of people who come to worship
by sacrificing innocent animals and birds on the name of a holy work.
Besides Dashain, on other occasions also people come to worship for
sacrificing animals and birds. The devotees put Tika (red mark) of blood of
the sacrificed animals on their forehead and pray to fulfill their inner wishes.
They believe that the goddess fulfills their wishes. Besides, people also
come to celebrate wedding, especially in wedding seasons. So visitors can
 enjoy the scenes of wedding ceremony and worshipping rituals. Nobody
knows when the goddess was established on the top of the mound and by
whom. People think that there lived some type of indigenous people. In their
social development stage, they believed in some supernatural power and
worshipped it which continued. Later Kulamandan Shaha (Jagati Khan)
ruled in Kaski as a state, defeating the aborigine Ghale (Gurung) Chieftain.
"Ghale Mari Shaha Rajayo" ("killing Ghale Shaha reigned"), a local saying,
gives the sources (Subedi 2004, pp 25-77). Since then the Shaha Kings ruled
in Pokhara Valley till the Last King of Kaski state Siddhinarayan Shaha, the
9th generation of Kulamandan Shaha was conquered by the politically and
geographically unified Nepal during the regencies of Rajendra Laxmi (the
Regent) of her child King, Rana Bahadur Shaha, the 13 generation of
Kulmandan Shaha (see Annex 2.1) in 1842 B.S. (1786 A.D.). However, the
story of Bindhyabasini Statue of today is related to the last king of Kaski
Siddhinarayan Shaha. The story goes as follows: According to the legend,
King Siddhinarayan dreamt that a female deity of Bindhyachal Parbat
(mountain) in India, asked him to take her and place it on a fine, raised rock
somewhere in his state, from where a snow-capped mountain could be seen.
Believing his dream, he went with his attendants to fetch the deity. So he
brought the present statue made of fine rock. The attendants and porters who
carried the statue had a rest on the place where Bindhyabasini temple lies
now. After the short rest, they tried to carry the image, but they could not lift
it even an inch. According to another source, King Siddhinarayan asked
some masons to make the statue (Subedi 2004, p 30). Thus, the statue was
made over there and worshipped by many religious people, especially
Hindus coming from India as well. It is locally said that the statue was
brought from Bindhyachal Parbat (Mountain), because of which the name is
Bindhyabasini. Besides Bindhyabasini, there are other images of Hindu
deities which give a complete religious environment.
e. Bhadrakali Temple:
This temple is situated on the top of a very small hillock. This hillock was
also formed by a natural power at the same age when Tal-Barahi Island and
Bidhyabasini hillock were formed. The temple is constructed at the height of
about 250 feet. There are flights of stairs to reach the temple. It's a fine visit
through a thick forest. Bhadrakali is also the goddess Bhagawati. So people
sacrifice animals and birds to please the goddess Bhadrakali and expect that
the goddess will fulfill their wishes. There is Ganesh Temple as well. So
these two deities are worshipped by the Hindus. Many people come to this
place for a wedding ceremony as well. They believe that the blessings of
Ganesh and Bhadrakali bring happy and long conjugal life.
f. Bhairav Temple:
The shrine where the 12 masks of twelve deities are kept and worshipped is
in the Bhairav Tol (locality), a part of Old Bazaar of Pokhara
Submetropolitan city. It is called temple, but does not look like a temple;
rather it is a house. The identity of this temple is that twelve male persons
wear different traditional dresses and put 12 different kinds of mask on their
faces and dance with beating of Mridanga (a traditional musical instrument
which looks like giant Madal). In the Newari language, it is called 'Khin'.
The shrine and deities have historical value. It is related to the indigenous
people, Newars of Kathmandu Valley, especially Bhaktapur District. Some
Newars from Bhaktapur came to Pokhara more than 200 years ago as
traders. They settled in Pokhara permanently and continued to worship the
12 deities regularly as their ancestral deities from Bhaktapur. They perform
the dance, popularly known as Bhairav Dance. The dance is performed with
Newari ritual songs played by Mridanga. The dancers do not feel tense or
exhausted, even if they dance for a long time. The Bhairav Dance used to be
publicly performed once in every twelve years. Now, it is performed every
six years. This dance is publicly performed at the beginning of the winter
season usually in the month of December or January and continues for four
months. The specialty of the performance is that it commences in the
evening, lasts whole night and ends next morning. People enjoy watching
and worshipping the deities dancing, item by item and moving in a
procession along the road while going to the inviting house and back from
the house to its own shrine in Bhairav Tol. It is a very pleasant moment to
watch the dance and procession, as it is the heritage of the Newari Culture.
g. Dharmsheela Buddha Vihar: This Vihar lies in the center of Pokhara
Subetropolitan city. The vihar is the first Buddhist institution ever
established in Pokhara. Actually, the vihar and its ritual and cultural
environment are simple, based on real life with humanitarian philosophy.
Actually, Mahayana and Bajrayana Buddhist sects are familiar over here
than Theravada Buddhism which is based on reality and humanity. The
vihar's name is after the name of Anagarika Dharma Sheela who struggled
for the freedom and equality against the totalitarian rule of former Hindu
governments who ruled this nation according to the caste system and
cultural discrimination. It seems that the vihar was established around 1996
B.S. (1939 A.D.) in an area of about 1.5 ropanis. The vihar is enriched with
very fine metallic images and also terracotta images of Gautam Buddha.
There is a gorgeous statue of Buddha given by Thailand, which is really
appealing. Now the vihar is attracting many visitors and tourists day by day
and earning popularity among the populace of Pokhara.
h. Karmadubgyu Chokhorling Monastery:
It is situated on a hillock called Jaykot Danda (hill) in Kahunkot Village
Development Committee, east of Mahendrapool Bazaar. It is five kilometers
far from the city. Visitors can drive to the monastery or walk from the
bottom of the hillock through the winding and fair-weather road to the
monastery or reach by climbing the stairs passing through the green trees.
The construction was started from 1954 and completed in 1961. The area is
about 10 ropanis. The walls of the monastery are painted with Buddha’s
symbols in the Tibetan art. A huge statue of Buddha in a meditating posture
flanked by Guru (teacher) Rimpoche and Karmapa is really an awesome
sight. About a hundred students and Lama Guru reside there for learning and
teaching Lamaism, the Mahayana Buddhism (Subedi 2004).
i. Jame Mosque ‘A’ (maszid) ya:
According to a gentleman, Abdul Kuran of MiyanPatan, who claims to have
studied Kuran and heard about Muslims in Nepal and the settlement of
Muslims in Pokhara, this Mosque is the oldest in Pokhara. But he does not
know the date of establishment of the mosque. He says, what he heard from
his forefathers and elderly people is there was a thatched house at first
representing a mosque at the place where a two-storied pakka building
(Mosque) has been constructed now. Muslims of Miyan-Patan used to pray
(recite) Namaj in the thatched house. Later, they built stone and mud house
as mosque in place of the thatched house. Now, in the modern time, they
erected the tine, colorful two-storied Mosque. Nowadays, there are two other
prominent mosques in Chipledhunga and Nayan Bazaar, which are very
near, about ½ km from Mahendrapool Bazaar. The biggest and holiest
performance in Mohammadaism is reciting Namaj (pray) which is held
every day, five times, between 12.30 – 1.30 P.M. On Friday it is done with
more participants. This Jame Mosque reflects the Muslim life and culture.
An Imam is the highest authority of the Mosque. No Muslim can do
anything without the permission of Imam. Muslims of Miyan- Patan used to
play Hidas (a performance) in a procession of gathering, holding swords and
Lathis (long and thick stick and other weapons) from the Jame Mosque
which ends in Ramghat. This no longer exists in practice for some decades.
So far I studied in history of Gorkhali King, Prithvi Narayan Shaha, at the
start of his campaign for unifying Nepal politically and geographically into
one state, he had brought 3 Muslims from Banaras to manufacture weapons
and to train the soldiers. The 3 Muslims were Shokha Jabar, Bekha Sing and
Mohammad Taqui (KC 1992). “My logic is that the Muslims of Miyan-
Patan are from the generation of those 3 Muslims brought by Prithivi
Narayan Shaha. The base of this logic is the Muslims of Miyan-Patan are
 called "Churauta" derived from the Nepali word "Chura" which means wrist
bangle. From my very childhood I had seen both male and female Muslims
selling and putting Chura on women's wrists as their traditional profession.
The name chureta didn’t apply to other Muslims whose ancestors were the
Kasmiri Muslims who entered Nepal for the first time for trade in 13th
century. Hence the Churauta is the particular name in western Nepal given to
the Muslims of Miyan-Patan. Another base of the logic is that Gorkha was
much nearer from Pokhara than Kathmandu on foot. Pokhara's climate is not
as cold as Kathmandu. It is rather more pleasing than Kathmandu. So the
Muslims of Gorkha were more attracted to Pokhara than Kathmandu.
According to Mr. Abdul Karim, their forefathers had got land as Birta (land
given by the government as Contribution) in Kundahar and Ramghat. The
Birta was called Karbala in Muslim language. All these bases logically show
that the Muslims of Miyan- Patan have their ancestor in Gorkhali Muslims.”
(KC 1992)
j. Nepal Christian Church:
The seed of Christianity was sown in Pokhara in 1952 with the opening of
the Missionary Hospital in a vast open ground, called Miruwa (Bagar)
Tundikhel. Now it lies in Pokhara Metropolitan city, ward no. 1. This
hospital was locally popular as 'Shining Hospital'. Nepal Christian Church at
Ramghat is the oldest church established in 1969 B.S. (1913 A.D.) very near
Western Regional Hospital of Pokhara. It has already celebrated its Diamond
Jubilee. There are two other main Churches. They are Nayan Gaun Nadipur
Church and Lamachaur Church. In addition to these, several Churches have
come into existence in almost all wards of the Metropolitan city and other
places of Pokhara. After the popular movement of 2062-63 B.S. (2006-2007
A.D.), Nepal has been declared a secular country. Since then Nepal has not
been a Hindu Kingdom or Hindu Nation. Because of the declaration of
Hindu Nation in the 2047 B.S. (1991 A.D.) constitution or before the
popular people's movement the Hindu religion had suppressed other
religions. Even the Buddhist religion which had already spread before the
introduction of Hindu religion in Nepal and is believed to be in religious
tolerance with Hinduism was dominated and discouraged by the Hindu
conservative society and the government. So we can guess what might have
happened to Mohammadaism and Christianity. But after the declaration of
secularism, all the religions in Nepal got emancipation from the rule of
suppression and oppression of Hindu religion. Thus, Christians also enjoyed
freedom of religion as the other religions. One encouraging example for
Christianity is that, even the Nepal government has accepted to give equal
rights and even donation to all Christians in Nepal. The point number 4 of
 the historical agreement signed between the Federation of National
Christian, Nepal and Nepal Government on 2068/1/18 (May 1, 2011)
specifies a similar status to be given to the Christians as other religious
communities (Parajuli 2012). So the number or population of Nepali
Christians is growing in leaps and bounds. The attraction of Christian
religion is that it does not believe in social discrimination such as the caste
system, untouchability and gender inequality, which are the fundamentals of
the Hindu religion. Praying in front of the God's son, Jesus Christ is the most
important culture of Christianity.
k. Annapurna Natural History Museum:
This Museum is the first ever established museum in Pokhara. It was
established by a lady, an American Peace Corp volunteer named late
Dorothy Mierow in 1965 A.D. It is in Prithivi Narayan Campus Complex.
Mierow's long stay in Pokhara helped this Museum grow continuously. She
had an interest in promoting wildlife like insects, plants, birds and butterflies
found in Nepal to provide learning opportunity to the visitors. She was also
encouraged by the collection of large varieties of butterflies collected and
presented by a British Entomologist named Colin Smith. A collection of
almost all of Nepal's 640 species of butterflies is demonstrated in the Nepal
collection. Besides butterflies, there are collections of interesting dragonflies
and varieties of plants, birds, animals and information of culture of the
people of the western region, especially hill and mountain region. A total of
about 70 plants and 150 birds of the regions are stuck on plywood strips and
charts on the wall. According to the Annapurna Natural History Museum,
there are the skins of 56 birds for the students of ornithology to study, which
were donated by Dr. Bab Fleming, Sr. Some of the rarest birds like vulture,
Kande Bhyakur (Indigenous bird of Nepal), etc. are kept here. Butterflies as
well as moths which are found around the Annapurna ranges are collected.
However, the collection of butterflies of different kinds such as banded afol,
sesabita, Medobya, etc. are dominating in the exhibition. So, the Museum is
also named by the visitors as Butterfly Museum. About 90 animals' life-
sized pictures on plywood and cement reliefs are depicted. Since 1988 A.D.
(Thapa 2010) Annapurna Conservation Area Project (ACAP) has handled
and monitored the Museum. There is very good Western Regional Library
next door to it. There is a room allocated to ACAP in which the tectonic
block theory of moving continent and rising mountains like Mahabharat
including Himals and formation of valleys like Pokhara are explained to the
visitors. In this room, there are many samples of different rocks and fossils
like 'Saligram,' a kind of igneous rock, and many other minerals. Some of
these are donated by the Geology Department of Colorado College. The
museum is worthwhile to visit and learn about Nature's creation. This
Museum lies in the locality 'Bagar, in Prithvi Narayan Campus compound, 3
km from the Mahendrapool. There are 10 eye-catching, beautiful painted
pillars which represent men and women from the mountain or Himalayan
regions, Tarai region, and Newar farmers from Kathmandu Valley (Hill
region), Brahmins of hills and Tibetans at the entrance of the Museum
building. Such images welcome you with their fashionable cultural
costumes, when you step up to the entrance of the Museum building.
L. Gurkha Memorial Museum:
Gurkha Memorial Museum represents glimpses in detail in different medium
to the satisfaction of the visitors. Its short history starts from Lainchaur, in
Kathmandu. Gurkha Memorial Trust decided to establish Gurkha Memorial
Museum. So, the Working Committee decided to manage the Museum in
1996 A.D. in Lainchaur under the Chairmanship of Capt. Eknarayan
Gurung. Latter in the year 2001 A.D., the Museum was shifted to Pardi,
Pokhara, in the complex of the Hotel Nature Land hiring a house there. The
motive to move the Museum to Pokhara must be that the largest numbers of
Gurkhas belong to Pokhara and its vicinity. On 9th July 2005, this Museum
again moved to its own building in Deep, Pokhara Metropolitan City ward
no. 16, in the north of K.I. Singh bridge, in the complex of British Camp.
The Museum lies in one hour's walking distance from Mahendrapool city
center and about 10 km from the Lakeside. There is a regular city bus
service from the Lakeside to Gurkha Memorial Museum. From its vicinity
one can enjoy watching the deep gorge of turbulent Seti River about 300 feet
below the new bridge. There is old K.I. Singh Bridge on the left when you
are crossing the new bridge towards the Museum. The Museum's doors are
open for 7 days from 8 am to 4:30 pm. The aim of the Museum is to
maintain the everlasting history and memories of Gurkha with their bravery
medals such as Victoria Cross (VC), the highest award for exceptional
bravery in the battle field. Thirteen Gurkhas have received this glorious
medal. International Mountain Museum:
The International Mountain Museum (IMM) is the largest and most
sophisticated modern type of Museum. It is unique of its type in the world. It
was initiated in 1996 A.D. by Nepal Mountaineering Association (NMA)
(Khatiwada and Kshetry 2004). The beautiful architecture in the huge
complex exhibits the perfect landscape. There is a grand Museum Hall. The
total area of the IMM is six hectors. Actually, the idea to establish IMM in
Pokhara was the inspiration of all those mountains of Pokhara that attract the
people of the world. These are the motivations to open the IMM where the
visitors can get information about all these objects and know how to visit
 those spots, where to visit and when to visit the areas in Pokhara. From the
Museum premises one can view the panoramic mountain peaks of
Dhaulagiri, Manaslu and Annapurna. Thus the aim of International
Mountain Museum is to provide enjoyment along with the knowledge of
wonderful natural heritage and cradle of cultural heritage of Nepal,
especially the Western Region. There are exhibitions of mountaineering
history and its methods as well as entertainment and knowledge of mountain
geography, ecology and culture of people living in the regions. They are
displayed in splendid photos, pictures and charts. The management
committee has also managed a documentary show for the visitors. So the
IMM in Pokhara is a special tribute to mountains and people living in
mountain and hilly regions. It also provides knowledge to the visitors who
wish to go for adventurous trekking in those areas, who want to study and
explore something about mountains (ibid 2004).
Demography of Pokhara
Total Population of Pokhara: 402995
Male Population: 192977
Female Population: 210018

Literacy Rate of Pokhara:

 Percentage of People who are Literate

46%

54%

Male Female

Ethnic Communities of Pokhara

At first, Pokhara was inhabited by Mongol aborigines like Gurung (Tamu), Magar,
etc who spoke Tibeto-Burman languages. They settled in hills like Kaskikot,
Sarangkot, Pangdurkot, Arghaunkot, etc. around the vicinity of Pokhara Valley.
They had their own culture and tradition, and language and history. But they were
either lost or modified because of Hinduisation during the Hindu rule of 22 and 24
petty state rulers in western Nepal. The Chhetri Kings and their followers
(Brahmins), who were Hindus, had come to Nepal seeking shelter during the
Mugal rule in India. There are proofs of the existence of the aborigines, Ghale
(Gurung) Chieftains, as they were dignified in their social development. These
aborigines followed Buddhism together with their nature worshipping religion
since Buddhism was the first religion to enter throughout the country. The history
says Gautam Buddha with his disciples had come to Nepal to introduce Buddhism.
After the political and geographical unification of Nepal by the then Shah Kings of
Hindu origin of Gorkha state, Newars from Kathmandu valley came to Pokhara to
trade and settle down especially in the plain area of the bazaar of Pokhara valley.
Since then, Newari culture and traditions mingled with those of Hindus and spread
in Pokhara. By that time, the Muslims whose ancestors were brought from Banaras
(India) by the King Prithvi Narayan Shaha had also settled in Pokhara, especially
in a small area known as Miyan- Patan. Since then, Muslim culture and tradition
also came into existence in Pokhara simultaneously. In 1952 a hospital was run by
Christian Missionary in old Tundikhel, now Pokhara Sub- Metropolitan city, ward
No.1. Consequently, Christians also started to settle in Pokhara. So, Pokhara has
been a cradle of the four religious people and their culture at present. Parajuli
(2004, p27) authenticates the mixture of the ethnic groups in Pokhara as ‘the
population of Pokhara is made up of numerous ethnic and caste groups, a number
of classes and creeds as well as linguistic heterogeneity.’ Yet the important and
remarkable point is that there was no confrontation in the name of religion so far.
General people of Pokhara, irrespective of their religions, are more social in their
social life. Although their culture, such as festivals, ceremonies and rituals are
different, they willingly take part in each other's ceremonies and functions, except
by those who are very conservative. Such conservatives are very few in number.
People think their social life is very important and more valuable than their
religious traditions.
1. Gurung(Tamu): Gurungs migrated from surrounding hills into Pokhara
valley in earlier period. Now there are a lot of Gurung settlements in
Pokhara bazaar. By birth they are Buddhists. They have their own Pachchu
(Lama priest) (who is a Buddhist. But because of both pressure and
attraction of Hinduism, many of them follow Hindu religious festivals and
traditions like Dashain, Teej and married women use vermilion powder on
forehead. They also celebrate Buddhist rituals as well as their own festivals
like Lhosar (New Year) and T'hoten. Gurungs are popular as brave soldiers
by the name of 'Gurkhas' in British and Indian armies. Many of them still
join Gurkha army in the foreign countries.
2. Brahmin and Chhetry: Brahmins and Chhetris are originally Aryan and
Hindus who entered Nepal from India. They left India because of the
Muslim Mugal's invasion in India. Pokhara is inhabited by large number of
Brahmins and Chhetris who have their own cultural festivals.
3. Magars: Gurungs, Magars, Sherpas, Rai-Limbu, Newars, etc are indigenous
ethnic groups originated from Mangolian ancestors who speak Tibeto-
Burman language in one or other way. Magars, although originally
Buddhist, follow Hindu tradition after coming in contact with Hindus. Along
with Buddhist and Hindu tradition, they have their own culture and tradition,
developed in course of their social shaping.
4. Newars: Newars migrated to Pokhara valley from Kathmandu valley as
traders after the political and geographical unification of Nepal. Some of
them are Hindus and some Buddhists. Accordingly, they follow the culture
of Hinduism and Buddhism. By profession, they are traders. Earlier Pokhara
city was mostly populated by Newars. In other words, Newars established
the Pokhara city. They also established their own ethnic culture and
tradition, which were brought from Kathmandu valley with them. Among
 various cultural ceremonies, Tayamacha dance, Bhairav dance Gaijatra,
Bagjatra, etc. are colorful and enchanting when performed.
5. Thakalis: Thakalis came down to Pokhara from Thakkhola, the northern
mountain region, especially from Kaligandaki River base. At first they were
seasonal traders, because of which some of them settled down in Pokhara
bazaar. Now there are lots of Thakalis who have good houses and buildings
in Pokhara bazaar. Their profession is mostly trading. They are Buddhist by
birth and follow Buddhist tradition and rituals with their own tradition like
Toronlho, Festival of archery, etc.
6. Rai-Limbus(Khambus): Although in history, there is mention of Rai-
Limbus in Pokhara in earliest period, dating back to political and
geographical unification of Nepal, they were not pre-known in Pokhara as
settlers. But now, after the construction of the Highways, Rai- Limbus also
came to Pokhara in search of jobs. Some of them have settled permanently
in Pokhara valley. Although they follow their Mundhum religion and
traditions, they are very close to Buddhism. Now days, Pokhara valley has
become a melting pot of other ethnic groups and people from Tarai region,
and even from India who have come to do jobs.
7. Gaine (Gayak) Community: Gaine means one who sings in Nepali
terminology. Now days, they like to be called as Gayak. Either Gaines or
Gayaks are the traditional professional singers. Their native locality is in
Pokhara 16, Batulechaur, next to the Maternity Child Community Friendship
Polyclinic (Pokhara-Komegane), on the way to Mahendra cave. They
entertain the travelers, singing songs about the history, social events and
incidents which reveal the story of joys and sorrows of the people. They play
music on the local musical instrument called Sarangi which produces heart
moving melodious music. Very often, the visitors can encounter them with
smile and singing songs along with the Sarangi in tourists' places like
Lakeside, Sarangkot hill top, Airport, and Mahendrapool Bazaar.
Pokhara Regional International Airport 
It is an under-construction airport in Pokhara, Gandaki Pradesh of Nepal.
The construction of the airport started in April, 2016 and is expected to be
completed after five years in 2021 with a cost of around US$305 million. It
is located at Chinnedanda.
When it goes into operation, Pokhara’s airport will have a 2,500m runway
with parallel taxiway that can accommodate medium range jets like Airbus
320s and Boeing 737/757s. The airport will have concrete runway and jet
bridges. The parking bays will be able to handle up to five narrow-
body aircraft. Two terminals, one domestic and one international, will be
able to handle one million passengers annually. The airport will have a
 10,000 square-metre international terminal building and a 4,000 square-
metre domestic terminal building

Importance of Tourism in Pokhara

Pokhara is a touristic hub where both the international and domestic tourist enjoys
the natural beauties and climate. Pokhara has more potential to develop the tourism
industry using all the available resources. Tourism is not only important in Pokhara
but also in the whole country. The tourism industry is one of the important factors
which helps to increase national income and promote Nepal all over the world.
Pokhara’s motive is not only to attract thousands of tourists with its physiographic
uniqueness rather it explores opportunities for policy makers and planners to take
necessary precautions and preventive
measures from the possible natural disaster analyzing related risks and their effect.
(Upreti & Upadhyaya& Sapkota 2013.)
Economic Impact of tourism in Pokhara, Nepal
About a decade ago, tourism was used as a means of relaxation only but nowadays
it has become a source of earning foreign exchange and it also generates
employment opportunities which are helpful for the economic growth of the
country. Everything has its pros and cons, so the tourism industry has
also some pros and cons, but it depends on how the industry runs. It needs enough
capital and enough resources to get a proper and positive outcome.
Pokhara is the place where visitors can experience the thrill via paragliding,
mountain climbing, skydiving, Bungee Jumping and Rafting in a Seti river.
Pokhara city is one of the best adventurous places to experience the thrill and enjoy
the panoramic view of Himalayas, lakes, falls, cave and many more.
Pokhara city has the potential to contribute to the country's GDP via hotel business,
trekking, travel agencies, providing employment, unique culture, varieties of
natural resources, and many tourism activities.
It creates employment opportunities inside the country so that people should not go
abroad to earn for their living. Tourism is a tool to develop the living quality life
because it has focused on the positive impact such as employment, tax, revenue,
technological improvements and economic development.
GDP has been used as a tool to measure the economic effects of tourism in the
country. Tourism in Nepal has developed since the 1950s and now it has risen as
one of the major funders to the country's economy. Ministry of Culture, Tourism &
Civil Aviation has figured out that the number of visitors is
increased from 602, 855 in 2010-2011 to 803,092 in 2011-2012. (Ministry of
Culture, Tourism & Civil Aviation Planning & Evaluation Division 2014.)
Tourism Statistic of Pokhara
 Pokhara embraces the strategic position because it is located in the central part of
the map of Nepal. Pokhara is a place with specific infrastructure facilities, for
instance, road network, airport, restaurant, hotels, motels, drainage system, power
supply and so on which helps Pokhara to grasp the strategic
position. Pokhara is a transit point for various natural and tourist attraction such as
national parks, wildlife reserves, hunting reserves in Nepal’s western, mid-western,
and far western development region. There are three triangles; Pokhara-
Kathmandu–Chitwan (Golden Triangle), Pokhara- Chitwan- Lumbini
(silver triangle) and Pokhara-Manag- Mustang (Adventure triangle). For these
triangles, from tourism prospects, Pokhara has been kept as a bridge. Pokhara is an
entry and exit point for trekking, mountaineering, paragliding, skydiving, rock
climbing, river rafting, and many more adventurous activities. Tourists
can experience numerous activities and enjoy events in Pokhara based on nature,
culture, heritage, sports, adventure, tradition and so on. Pokhara offers numerous
activities for thousands of visitors. (Upreti & Upadhyaya & Sapkota 2013.)
Most of the people who travels from Kathmandu to Pokhara use the bus or air
transport as the main means of transportation. Lakeside, a touristic hub is a heart of
Pokhara and the bus station and airport are nearby the lakeside. Most of the visitors
and local people incline to use the bus, minibus, microvans,cars, and so on as the
road of transport which is a reasonable and easy mode of transport. People can use
tourist buses too, but it is a bit expensive and the ticket should be pre-booked.
Tourist bus leaves earlier in the morning than the other local transport. Price and
time vary in local transport and people can purchase their ticket during the journey
too. (Lonely Planet 2016 a.)

Pokhara In News
Pokhara has been in the highlight of news for very long time. Some of the
news highlight are:

 Province 4’s New Capital: Early July 2018  Pokhara was declared as

Province 4 capital after two-third majority assembly members voted Pokhara
over Gorkha and other regions contesting for Province 4 capital.

 Ideal Site for International Airport: It’s no doubt that Pokhara is one

of the ‘hot’ tourist destinations in Nepal and thus, it was essential that Pokhara
has an international airport. The construction of the Pokhara International
Airport is underway and is expected to be completed by 2021.

 No Horn Policy: After Kathmandu turned off vehicle horns, Pokhara

took its turn next to introduce a ‘horn-ban policy’. The new rule received
 positive response and has been under successful implementation from the very
beginning. So, this move put an end to the noisy aspect of traffic congestion
woes in the city.

 European Film Festival 2018: The month of July brought with it a lot

of positive developments for Pokhara. The European Film Festival  held
between July 7-8, 2018 brought a bunch of its best stories to woo Nepali
audience. Films like Tiger Theory, Defenders of Riga and Berlin Babylon took
Pokharelis to a different land altogether.

 Pokhara Premier League: The city is all set to host its own T20
franchise tournament, Pokhara Premier League , which is much awaited as it
promises to be the biggest of-its-kind sports event in the country.
 Fully Immunized Status: Pokhara has been in news as the ‘fully
immunized metropolis’, which came after a successful immunization campaign
held across the metropolis.

 Women Entrepreneur Program: Pokhara is serious about its

development initiatives and the Women Entrepreneurship Program held on
June 13, 2018 only strengthens this stance. The four-day event was initiated to
empower the women in the city and encourage them in establishing their own
businesses for a better living.

 Run for Health, Run for Pokhara: The City of Lakes recently held the
Safal Pokhara International Marathon 2018 which had over 3000 participants.
Bhumiraj Rai from the Nepal Police Club emerged ‘winner’ in the
marathon. The City of Lakes is making major strides in almost every sector
making it a friendly city not only for its inhabitants, but also its visitors.

Weakness of Pokhara City:

a. Increasing Population
From the above mentioned data, we can see that Pokhara is suffering
from increasing population. The data shows that population of
Pokhara goes on increasing in coming year. The increase in
population could be migration as so many people from Syangja,
Mustang, Myagdi, Baglung and Parbat are migrating to Pokhara for
job, education, income and other facilities.
b. Infrastructure is destroying Natural beauties
Pokhara is known for its natural beauties. But people are building
unnecessary and illegal buildings and other infrastructure which is
destroying the natural beauties of Pokhara. For eg: People are building
hotels and other lodge facilities near Fewa Lake without obeying
government rules as a result Fewa Lake is shrinking day by day.
c. Land Use (A Serious Threat)
 Pokhara has seen urbanization due to its tourism prospects. This rapid
urbanization and process of making high building has changed the
land use of Pokhara. In the above mentioned data, we can see that the
open space land has decreased which means open space are now being
used for making buildings. Grass land has also decreased. Built up
area is increasing. This all things are bad to the natural beauties of
Pokhara. It can hamper the natural ecosystem of Pokhara.
d. Increasing Traffic
Pokhara is facing serious traffic problem especially during office
hours. Major traffic problem is seen in highways and places like
Pritihivi Chowk. Due to the traffic problem, many people are being
late in their offices, students being late in schools, etc.

e. Lacking Physical Infrastructure

Although Pokhara is one of the metropolitan city of Nepal and
decorated with physical infrastructure, it lacks infrastructure in many
places like Bharat Pokhari. Pokhara has other natural beauties like
Gunday Lake, Dipang Lake and also cultural beauties like museum of
Nepal’s Kabi Shiromani Lekhnath Poudel but due to the lack of
physical infrastructure like road, these places are not appreciated with
Tourism industry. Roads which were previous built and need
maintenance are also neglected. Roads are degrading but still no one
has become serious about maintaining roads.
f. Mismanagement in Waste Disposal
A survey done in Pokhara revealed that 52% of the people don’t use
authorized spot for the waste disposal.
 People are throwing wastes in the river, lake or any other natural
environment. A recent survey of the lake city of Pokhara revealed that
the city council has been disposing 58 tons of garbage everyday-by
tossing it over the Seti river bridge in the city centre due to lack of a
proper dump site. This mismanagement in waste disposal is causing
pollution and degrading the natural environment of Pokhara.  
g. Shrinking Fewa Lake ( Serious and Neglected Problem of
Pokhara)The name Pokhara is derived from the Nepali word for
‘pond’.However, with tourism-driven urbanisation, Pokhara is losing
its water bodies. The smaller lakes have been overtaken by farmlands
or settlements. Sedimentation is shrinking Phewa and the other
bigger lakes, and pollution has affected aquatic and bird life. In
addition, haphazard building and road construction on the slopes
above the lake have increased sedimentation, and affected the
groundwater table causing many springs and streams to go dry.
While there has been a visible decline in the number of bird species,
numerous other insects, including butterflies and dragonflies, which
depend on clean water sources, have also started disappearing.
Despite a ban on construction of physical infrastructure within 65
metres from the edge of the water body, as many as 204 houses and
huts have been erected around it recently, according to the Fewa Lake
Conservation and Management Office (FLCMO).The lake in 1957
covered around 10 square kilometres of area. But according to a study
 in 2007, the lake area has decreased to 4 square kilometres, due to
unabated encroachment. According to report presented by the Fewa
Lake Land Investigation Committee, the lake shrunk to 5.5 square
kilometres in 1976 and to 4.4 square kilometres in 1998. The average
depth of the lake has also decreased to 8.6 metres. Around 50 rivulets,
including Harpan and Aadherikhola, feed waters to the lake, and
floods triggered by heavy rainfall during monsoon deposit clay, dirt
and debris in the lake. Pollution is yet another major problem facing
the lake. According to Devendra Bahadur Lamichhane, who has done
his PhD on Fewa Lake, the water body is facing a huge crisis. “If the
concerned agencies fail to come up with a solution soon, the city
could lose the lake,” said Lamichhane.The lake is not only a tourist
attraction but also is a source of livelihood for many. As many as 91
fishermen’s and 724 boaters’ families depend on it. It is also home to
a number of plants and animals and around 200 species of birds are
found in the Fewa region.

h. Increasing Pollution
Pokhara has seen its peak of natural beauties and now it has seen the pollution.
Now days, Pokhara has been attacked with pollution. Increasing urbanization,
population and mismanagement in the waste disposal has caused pollution in
Nepal. In a survey, it was revealed that 35% of the participants said air pollution is
maximum in Pokhara.
In the same survey it was revealed that, about 33% of the cause of pollution is
smoke emitting from vehicles. Pokhara, being a tourist hub, need to solve the
issues like this. Pollution is causing the degrading image of Pokhara to Tourists
and also causing serious health threats to the people of Pokhara.

If you become Mayor of Pokhara how will you make plan for sustainable
development. (20)
If I become Mayor of Pokhara, I will have the following power given by the
Constitution of Nepal 2072:
1. Town Police
2. Cooperative institutions
3. Operation of F.M.
4. Local  taxes  (wealth  tax,  house  rent  tax,  land  and  building registration
fee, motor vehicle tax), service charge, fee, tourism fee, advertisement tax,
business tax, land tax (land revenue), penalty, entertainment tax, land
revenue collection
5. Management of the Local services
6. Collection of local statistics and records
7. Local level development plans and projects
8. Basic and secondary education
9. Basic health and sanitation
10.Local Market Management, Environment Protection and Biodiversity
11.Local roads, rural roads, agro-roads, irrigation
12.Management of Village Assembly, Municipal Assembly, District Assembly,
local courts, mediation and arbitration
13.Assembly, local courts, mediation and arbitration
14.Local records management
15.Distribution of house and land ownership certificates
16.Agriculture  and  animal  husbandry,  agro-products  management, animal
health, cooperatives
17.Management of senior citizens, persons with disabilities and the
incapacitated
18.Collection of statistics of the unemployed
19.Management, operation and control of agricultural extension
20.Water supply, small hydropower projects, alternative energy
21.Disaster management
22.Protection of watersheds, wildlife, mines and minerals
23.Protection and development of languages, cultures and fine arts

Sustainable Development: According to Brundtland Commission Report

“sustainable development as " Development that meets the needs of present
generation without compromising the ability of future generations to meet their
own needs".
Objectives of Sustainable Development:
Brundtland Commission Report stated the following objectives of sustainable
development :
1. Maintenance of high and stable levels of economic growth and employment.
2. Social progress that recognizes everyone's need of food, energy, water and
sanitation.
3. Ensuring a sustainable level of population growth.
4. Conserving and enhancing the resource base; prudent use of natural
resources.
5. Reorienting technology and managing risk.
6. Merging environment and economic in decision making.
Being a mayor, I have to work under the following objectives in order to
achieve sustainable development for Pokhara.
Dimension of Sustainable Development:
1. Economic dimension
Economically sustainable system must be able to produce goods and
services on a continuing basis, to maintain manageable size of
government and external debt and to avoid sectoral imbalances.
Economic sustainability which occurs when development, which moves
toward social and environmental sustainability, is financially feasible.
Being Mayor of Pokhara, I will promote local goods like handicrafts,
bags, garments, local foods, drinks, etc. of Pokhara. I will start a scheme
of giving credit with low interest to those small and local entrepreneurs
who want to produce local goods. I will also become vocal for local. I
will promote local goods to the people of Pokhara and also request them
to buy the local products. I will also arrange reward system for those
local businessmen who produce and sell more local goods. I will also
make sure that most of the budget are not spend on unnecessary office
works. In Nepal, most of the budgets are spend in unnecessary works, I
will break this chain in my office. I will also manage the debt of my
office
2. Environmental dimension
Environmental dimension aims to improve human welfare through the
protection of natural capital (e.g. land, air, water, minerals etc.).
Initiatives and programs are defined environmentally sustainable when
they ensure that the needs of the population are met without the risk of
compromising the needs of future generations. Use of the environment as
a waste sink on the basis that waste disposal rates should not exceed rates
of managed or natural assimilative capacity of the ecosystem. Pokhara is
best known for its natural beauties. We have Fewa Lake, Sarangkot,
Begnas Lake and many more. These all are the natural gifts to us but we
have failed to manage these gifts. Fewa lake is shrinking, rate of
deforestation is increasing and pollution is increasing. Being Mayor of
Pokhara, I have duty to protect the natural beauties of Pokhara. First of
all, I will declare no garbage zone to the lake, river, forest and other
natural places. I will also make a better monitoring system to monitor
those persons who throw garbage or any kind of wastes to these natural
sites and also make sure that those persons could not escape from the
punishment. These monitoring system will be composed of CCTV
camera and reward system for those who gave information about the
person who throw waste. I will also organize a daily program of
generating awareness about the importance of natural beauties to our
Health and economy of Pokhara in TV and radio. I will also request
people of Pokhara to visit natural beauties and sites and promote these to
other people. I will also make a great system of dumping site. Since
Pokhara has population of more than 4 lakhs, I have to arrange 10
dumping sites. Due to the lack of dumping sites the disposal of waste
materials has not been quite effective. I will make sure that the garbage
carrying van will go to houses of Pokhara after 1 day break. I will also
urge the people to throw their wastes to the garbage van rather than
anywhere or natural sites. Energy can be generated through the waste
materials. I will use to generate energy from these waste materials. I will
also ban the single use plastic in Pokhara city and organize a quite
effective monitor mechanism and punishment mechanism to punish those
who sell and use single use plastic. “Nature can be effectively preserved
when people know its importance in daily uses.” I will use the forest and
lakes for the daily economic activities like fetching limited woods from
forest and controlled fishing in the lake. So when people know the
importance of nature, they tend to protect it.
3. Social dimension
Social sustainability which requires that the cohension of society and its
ability to work towards common goals be maintained. Social
sustainability aims to preserve social capital by investing and creating
services that constitute the framework of our society. Individual needs,
such as those for health and well being, nutrition, shelter, education and
cultural expression should be met. Being Mayor of Pokhara, I will ensure
that people of Pokhara are achieving basic education and basic health
services. I will try to improve the government schools either by
developing infrastructure or punishing those personnel who are not
fulfilling their duties. Like Nepal, Pokhara is also made up of many
ethnic communities. These communities have their own culture and
tradition. Being a Mayor, I will be the guardian of their culture and
tradition. I will request to the various voluntary and involuntary
organization to work for the welfare of Pokhara. I will also arrange them
the budget to fulfil this work.
Restructuring the Land Use Model through Multiple Nuclei Model:
Multiple Nuclei Model is developed by  CD Harris and E.L Ulman. It
describes urban land use in which a city grows rom several independent
points (nuclei) rather than from one Central Business District. Each point
(nuclei) acts as a growth center for particular kind of land use such as
industry, retail, port, university, etc. I will reorganize the land use of
Pokhara according to Multiple Nuclei Model. I will develop as Central
Business District (CBD) to places like Mahendera Pool, Chipledhunga,
Prithivi Chowk, Bagar, Budhibazar, Talchowk, Bhandardik, Powerhouse
and Khundi as these places have the potential to serve as the business
hub. I will develop Wholesale Light Manufacturing to the places like
Kajipokhari, Rambazar, Chinnedanda, Miyapata, Birauta because
Wholesale Light Manufacturing is consumer oriented and many people
settle in these places. I will also take care the environment in these places
 with no pollution and proper waste management. I will add new zone
named NO CONSTRUCTION ZONE. In this zone, places like Fewa
Lake, Begnas Lake, Rupa Lake will be added. In this zone, I will
minimize the construction of building and also set very high requirement
to continue any type of construction. I will also try to develop the cities
according to activities of that place. For eg: I will try to develop
Chippledhunga and Mahendrapool as Shopping hub since many people
prefer to have shopping in here. I will also try to minimize the rent of this
place. Like wise, I will try to develop Khundi and Bagar as Education
hub since Pokhara University and Prithivi Narayan Campus are located
here. I will also try to decrease the rent of the house in this place since
many students from other places of Pokhara tend to live there. I will try
to develop Baglung Bus Park and Prithivi Bus Park as the Station Hub.
Since, Baglung Bus Park serves those people who wanted to go Parbat
and Myagdi. Prithivi Chowk Bus Stop serves as the bus station to other
places of Nepal.

Do you think Nepal settlement pattern fallow the central place theory as develop
by Walter Christaller justify your view with example
Nepal Case: In Nepal, although settlement are not based on the market and people
do not prefer near market. But in Nepal, the market are distributed according to the
settlement. For eg: Urban areas have high order market which provide high order
services and rural are have low order market which provides low order services.
People in Nepal do not prefer the near market as they prefer markets which provide
better services. Places like Pokhara and Kathmandu where there are many markets
people prefer to have good market rather than near market. But in the remote
valley of Nepal, people prefer near market as there is less market and they have to
walk for long time to reach another market.
Nepal Case: In Nepal, we can see that the settlement has developed near the
transportation routes of high order places. For eg: Prithivi Highway which
connects Kathmandu and Pokhara, near this highway many settlements are
developed like damauli, gagangaunda, etc.

Critically examine the impact of covid-19 on gender. Argument how covid-19

worsen gender inequality in Nepal.
Health and Wellbeing: Concerns about pre-existing health complications, access to
health services, and maintaining hygiene.
Care Burden: The closure of schools exacerbates the unpaid care burden on women
and girls. Sharing parenting and household responsibilities should be actively
promoted.
Labour: The lockdown has increased the vulnerability of women’s livelihoods, as
women often depend on daily wages and lack sufficient savings. Government’s
and employers support in provision of alternative livelihoods, including social
security measures or paid leave, is crucial.
Labour: The lockdown has increased the vulnerability of women’s livelihoods, as
women often depend on daily wages and lack sufficient savings. Government’s
and employers support in provision of alternative livelihoods, including social
security measures or paid leave, is crucial.
Shelter Homes/Quarantine Centers: CSO facilities, hotels and schools have been
identified as venues for quarantine and isolation. Additional medical support and
supplies are needed to maintain sufficient standards.

Discuss on the role of federal and local level government on implementing gender
responsive budgeting in Nepal.
Role of Federal and Local Government to implement GRB:
a. Addressing the gaps in the design and implementation of the GBR,
b. Embedding GRB entry points early on in the prioritization stage of
budgets,
c. Facilitating greater adoption of GRB at the subnational level,
including measures to ensure participation of the most marginalized
women in planning and revising of the Gender Equality and Social
Inclusion (GESI) policies to reinforce institutionalization of GRB.
d. Focusing on post-allocation classification at both federal and local
level rather than focusing on pre-allocation exercise.
e. Improving the availability of sex disaggregated data essential for
assessing budgetary impact,
 f. Proper monitoring of expenditures to ensure that gender responsive
interventions are being adequately funded,
g. Institutionalization at both national and local levels, with the
engagement of women, senior male public servants, and officeholders,

h. Budget statements, inclusive of qualitative and quantitative

information.
i. Decentralizing GRB at local levels
j. Ending GBV through allocating budget for program
Nepal’s political scenario puts women from margin to center. Critically
examine it.
Political scenario of any country determines the policy, law and institutional
mechanism. Nepal has also same case. In Nepal, women are dominated by
men. They are discriminated in the economic, cultural and political sphere.
But there have been some progress in maintaining gender equality. After
Nepal signed treaty like CEDAW and BPFA, there have been progress in
maintaining gender equality. Various political parties and their formed
government are fulfilling the commitment towards BPFA and CEDAW.
Actions like engendering national statistics,reserving 33% of the seats for
women, declaring GBV Free Year, proposing Gender Responsive Budget,
making laws to punish rapist, etc were taken from all parties consensus.
Political parties are also giving chances to women leaders and cadres.
Various women wings are active in politics. Women are also greatly
involved in voting. They are expressing their own political views and
choosing leaders according to their choice.

Discuss based on your own ideas that decentralization, democratic governance and
development of a nation go hand in hand.
As above mentioned in the definition, decentralization transfers the authority from
the center to the people. This transfer of authority enables the people to develop
development according to their needs, increase their participation, making people
freedom to choose their leaders and policy. These all are the aspirations of
development and democratic governance. The above mentioned definition of
development according to Todaro clearly shows the principle of decentralization
and democratic governance.
The main requirement of democratic governance is decentralization. Democratic
Governance is only possible through the decentralization. Democratic governance
runs according to the principle and proposal of decentralization where people can
choose their leaders and where the authority resides on the hands of the people. In
the absence of decentralization, the existence of democratic governance is only
myth. In the unitary states, the democratic governance is almost impossible since
people are not allowed to choose their leaders.
Development is not only about the economic growth but rather a freedom to
express opinions. When there is not that freedom, the democratic governance has
not any authenticity.