Gunla, which starts from the first of the bright fortnight of Shravan, is a holy month for Newar Buddhists. This month is full of festivals and traditions where people visit different chibas/chaityas and thurs to perform devotional songs. However, these ancient practices are no longer performed in most of the communities as most of these monuments are in a state of abandonment. Chaityas/chibas and thurs/stupas are lifeless without these traditions.
Nepal was once a center for Buddhism and a home to the Newar people who have preserved numerous Buddhist heritage, rituals, and traditions. These traditions are especially performed in the bahas and bahis. Each baha and bahi is established in a courtyard surrounded by residential houses with at least a chaitya in the middle, which is an example of the unique architecture of that time. According to Hemraj Shakya from the book “Chaityaya Thagu Atmakatha” these chaityas/chibas, thurs/stupas are developed following Swayambhu Mahachaitya.
In Nepal bhasa the word Chi means small, so there is a possibility that chiba or chaitya originated from the word “chituvihara” or “chaityabāhāra”, which means a small sacred place. In the book named Art, Architecture and Iconography of Nepal by Ganesh Chettri and Ramchandra Rayamajhi, it is said that the chaityas built during the Lichchhavi period were not more than three feet. Therefore, they were likely to be small stupas, too. However, nowadays all types of these monuments are commonly referred to as chiba or chaitya. Swayambhu is called “Mahāchaitya” and the four stupās are called “Pyamgahthur”. The term “thur” evolved from "thuva" in the Pali language which is said to have originated from the Sanskrit word "stupa" meaning "heap" (Chhetri and Rayamajhi, p. 323). It originally referred to a burial mound covering the remains of the dead. It was merely a soil heap used by the Hinayan community. Thur or stupa became an important architectural form with the rise of Buddhism. In Buddhist texts, there is a story where the Buddha requests his disciple Ananda to make a stupa/chaitya and place his ashes at a crossroads (Chhetri and Rayamajhi, p. 323). Regardless of whether we refer to them as stupa/thur or chaitya/chiba, these structures are interconnected.
Emperor Ashoka (268-232 BCE) of the Maurya dynasty played a crucial role in constructing thurs/stupas and spreading Buddhism. Although we can hardly find thurs/stupas made by Ashoka in India today, in Nepal, there are still four thurs/stupas located in the east, west, north, and south of Patan, named Tetathur, Puchvathur, Ibahithur, and Lagamthur, respectively. Originally, a stupa was only a dome or hemispherical mound. Later, they began to add wood or small harmika. With the rise of Mahayan Buddhism, a central spire was added above the harmika. Initially, there were three central spirals, but now there are thirteen. During the Gupta period, stupas began to be polished and decorated. Later on, Buddhist deities were added to niches. Nowadays, we can see features like toranas (gateways), flags, and parasols on stupas.
Chaitya doesn’t have a single architectural style. Generally, it is a sacred site that later was likely adapted as various structures. Here different traditions, rituals, and functions take place. However, in practice, chaitya/chiba comes in different shapes and sizes, such as Bajradhatu, Shikharakuta, Panchabaliyukta chaitya, etc. which is installed in the middle of the courtyard in Nepal. Their structures are different in different eras like Lichchhavi and Malla. For example, some chaityas/chibas have a platform and plinth base with detailed elements. Starting at the base, there is a Nagvah (a snake facing north), followed by vajra motifs, guardian lions and a lotus flower. Above these elements is the section called Vimsatikona (20-sided polygon) adorned with Nagvah, which supports a Padmasana (lotus throne). Then comes the base storey with Nagcah, Palehah (lotus leaf), Khavahsigvah (walnut), and kahsimhah (leaf motifs) on the base roof with stylized tiles, culminating in another Padmasana throne. The upper section features a stupa. In some chaityas we can find makara, kritimukha, and geese carvings. These chaityas/chibas can be termed as living heritage as it is a center for cultural expression and social interaction among Buddhists through festivals and rituals.
However, the practice of socio-cultural traditions associated with these chibas/chaityas is in gradual decline. Even though many organizations are focused on preserving heritage, they fail to follow traditions associated with them. Traditions like the recitation of verses during the holy month of Gunla, where at least one male family member has to participate, are no longer in practice for most of the chaityas. There are many communities like this where traditions are declining. As a result, chaityas are left neglected and the spaces around them are being used for parking two-wheelers.
Causes
Migration of local Newar people
Most of the Newar residents have rented out their homes in traditional courtyards and migrated to other places. The sound of people making handicraft items, children playing gatta (stone game), and women chatting breathed life into these courtyards, but they are now gradually becoming lifeless in their absence. The silent courtyards loudly speak the voice of migration. The group of local people represents the living heritage of the society. The people who have migrated to other places have discontinued following these traditions due to their busy schedules. As per a source from the Nepal Heritage Documentation Project team, even daily rituals are not performed at Aaju Baha located in Kathmandu because the Bajracharya family that conducted the rituals has already relocated.
According to one of the migrated families of Lalitpur, on Sithi Nakha, the sixth day of the bright fortnight of Jestha, the community used to be full of energy and life, as it was the day to clean wells. However, after the houses in the community were rented out, they no longer carry out such activities due to their busy schedule; they even forget about the day sometimes. After an earthquake, the well which was inside the house was displaced, and the homeowners had to reconstruct the well themselves. They now need to install the inscription. Despite their requests to the head of the ward to arrange old stones and inscription for the well, the ward office has shown a lack of concern and has not taken any action so far.
Assimilation and syncretism
The Lichchhavi-era chaitya of Kathmandu located at Pashupatikshetra, ward no. 8 is in a neglected state. No socio-cultural activities are performed in the chaitya. According to locals, on the day of Bala Chaturdashi, the people who visit Pashupati also visit this chaitya. On other days, no rituals are performed here. The reason for such condition of the chaitya is that locals of the Pashupati area have relocated and traditional priests were evicted by the state. Over time, Buddhist practices were blended into Hinduism during the Rana and Shah patronage. This syncretism (fusion) diluted the distinct identity of Buddhism. In the case study by Axel Michaels, historically the priest of Pashupati temple has been drawn from the Brahmin community in South India, leading to discontent among Nepali priests (Newar or Parbatiyas). This situation raises questions about temple ownership as well as debate within Nepali religious circles which was also published in Sociological Bulletin Vol. 61.
Unplanned urban planning
A Lichchhavi chaitya of Mahalakshmi Municipality, Ward No. 8, in Lubhu was shifted in the name of road expansion in 2020. The heritage activists alone couldn’t do anything against it as most of the locals didn’t show interest in it. Most of the indigenous people of this place have either migrated and the remaining locals lack awareness. People think that the expansion of roads will help reduce traffic jams, and allowing big vehicles will help them grow their business but the expansion of roads in Nepal has only created pollution, more traffic jams, and accidents. Destruction of heritage and construction of huge buildings are termed as development in Nepal. But when we look at the developed countries like Europe, Japan, etc. they implemented sustainable urban planning focused on the quality of life, flow of traffic, public health, and elegant appeal. In a case study of Freiburg, they focused on road expansion which contributed to increased traffic congestion, pollution, and dependency on cars. An information from sustainable Transportation in Freiburg by Ralph Buehler 1 and John Pucher 2 reveals that in the 1970s, the city recognized the limitations of road expansion and shifted toward sustainable urban planning. Over time, they reduced road space in favor of pedestrians and cyclists. The historic district of Kyoto in Japan, Ladenberg in Germany, L’Eixample district in Barcelona, Spain have adopted sustainable urban planning along with the preservation of heritage. Our government failed to adopt such a policy which will facilitate citizens as well as comprehend the preservation of historical sites. In the Western countries, citizens are aware of sustainable planning. In Nepal, too, there are a few activists who raise their voices against unplanned urbanization and its effect on heritage but since they don’t get enough publicity and locals don’t support these activists, their efforts usually fail. Here, citizens are divided into different political groups due to which they didn’t join such initiatives.
Globalization
The world has become a small global village due to the technological advancement. Globalization is important for connecting with people as well as development of the community. It brings people of different cultural groups together. Cultural diversity and acceptance of everyone’s traditions are appreciable but not at the cost of the death of one’s own tradition. Acceptance doesn’t mean adoption. For instance, in the month of Shravan, there is a growing trend among women of adopting henna art, wearing green attires, which has overshadowed the local tradition of henna art during Gatha Muga. The tradition of Gatha Muga shows the significance of season and agriculture. Youths have traded knowledge for trends. Our roots of origin are being forgotten. Gatha Muga is also a tradition of warding off evil spirits from the house. During this festival, Newar women used to gather in courtyards and make henna out of the laicha plant and apply it ion their hands, known as laicha chigu. It is believed that applying henna and wearing an iron ring this day will help to ward off evil spirits.
Guthi system
With the loss of guthi system, many traditions are also lost. The tradition and rituals were performed with the revenue from the guthi. In Aki Baha of Lalitpur, the tradition of performing annual worship on the 12th day of the dark half of Magh has now ceased. Also, a guthi established by a Shrestha family to donate 1 muri of husked rice and 100 rupees annually to the Bajracharya family of Nyakhacuka is no longer performed. Nepal Heritage Documentation Projects mentions the stone inscription located on the left of the main entrance of Aki Baha records the establishment of guthi by Matsyendra Simha Bharo by donating 2 ropanis of the land of Bajaladhenu and another 2 ropanis of the land of Thasi (Siddhipura).
Modernization and technology
The chaitya is part of the tangible heritage whereas traditions and rituals are the intangible heritage. Modernization and technology have also played a vital role in dominating cultural tradition. The chaitya which used to be vibrant and full of life, is now seen surrounded by motorbikes. Most of the heritage sites are now converted into business centers. Growing up in the Newar community, I felt distressed when I visited my community. On the day of Sa Paru (gaijatra), children and locals used to participate in the tradition of keudana (distribution of soaked peas and seasonal fruits) when I was young. Even now, locals are trying to continue the tradition, but they see only fewer participation from children and youngsters. Other traditions like the distribution of samaybaji (a set of food items that includes beaten rice, black soybeans, boiled potatoes, roasted meatballs, etc.) during Yenya Punhi and dhaubaji (a mixture of yogurt and beaten rice) on birthdays are just like old tales. Due to their academic schedule and indulgence in mobile phones, children show no interest in participating in such activities. The younger generations lack a sense of belonging to their roots, which paints a bleak picture of the future of such intangible heritages.
Lack of awareness
Communities are aware of the preservation of heritage and festivals. To some extent, they have successfully preserved the physical heritages. People only show interest in celebrating big festivals like the Machchhindranath Jatra but tend to neglect the social activities that make living a heritage meaningful experience. Celebration of festivals usually gets good coverage from the media. Most of the cultural heritages are commercialized. We can find youth participation in chariot processions but the number of youths participating in protests against the destruction of heritages by causes like road expansion is considerably low. Physical heritage is like the body and intangible heritage is like the soul. Without these traditions, we will lose the means of attachment to our culture. Children and youngsters hesitate to participate in minor traditions. Nowadays, most of the youths cannot recite religious verses like Namsamgiti, Bhadracharipranidhana, etc. To some extent, we have failed to pass this practice on to our younger generations. On the day of Paha Chare, Luku mahadyo (the hiding Śiva, often depicted in a small unhewn stone usually kept hidden on other days) was worshipped in the courtyard. The courtyard used to be so vibrant. Women used to clean the courtyard and worship Luku mahadyo with a group of friends. These traditions are also lost and any from today's generation have no idea who Luku mahadyo is.
Conclusion
Living heritage is part of our history which helps to build the community strong. It adds beauty to our surroundings. Our living heritage represents us, our history, and our roots. Because of such heritage, we know the history of architecture and art of the past. They are our ancestors’ lifestyles connected deeply to nature and livelihood. It is all about uniqueness that differentiates us from other people in society. It helps in tourism development and can be a source of income for many of us. It can foster trade and business in the form of art, goods, and services. For a sense of belonging, we must continue our tradition. Our language and heritage are directly proportionate with each other. We live in a culturally diverse country and we will face an identity crisis if we continue to neglect our heritage. It will weaken us as a community.
Efforts are being made to preserve physical heritage but the preservation and continuation of living heritage has become crucial. It has become more challenging and complex to maintain and transmit these traditions to younger generation. Timely revival of these traditions should be the major concern of the present generations. If our rituals and traditions disappear, we will also lose our means of attachment to our heritage. The local communities must recognize the importance of these cultural treasures and work together to keep them alive. There are many platforms to create awareness about these traditions. When there is a big festival, every social media covers the festival's video. These media can be used similarly to draw attention of the people for the continuation of those traditions and rituals. Empowering and educating community is important; encouraging the community to participate and involve in the preservation and protection of both tangible and intangible heritage are equally significant too. Mostly in the Newar community, we lack documentation and research work. Through educational programs, and workshops, we can motivate youth for academic research works. Moreover, the state should make strong sustainable policies and provide financial support instead of manipulating religion for their benefit.
(The author works with the Nepal Heritage Documentation Project, where she translates researchers’ descriptions and studies inscriptions and manuscripts. She comes from a small Newari community in Tajah, Dapagal, Lalitpur.)
