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Author: Dawson, John William Sir
Page: 343
Year: 1868
Place: London
Publisher: Macmillan & Co.
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Nachruf auf den Dyke*March
Intro
Am 26. Juli 2024 startete ab 18 Uhr der in 2013 gegründete Berliner Dyke*March (Demo für lesbische Sichtbarkeit)1 unter „Yallah, Yallah Intifada“, „Stop the Genocide“ und „Free Free Palestine“ Rufen auf dem Karl-Marx-Platz in Berlin Neukölln und endete am Abend auf dem Kreuzberger Oranienplatz mit der Verdrängung des „proisraelischen“ Blocks der queeren East Pride Gruppe, die an diesem Tag unter besonderem Polizeischutz begleitet werden mussten.2
Das diesjährige Dyke*March Motto lautete: „Love Dykes – Fight Fascism!“, wovon an diesem Tag allerdings in zweierlei Maß nur wenig zu spüren war.
Einige Dykes und Freunde unterstützten das East Pride Team mit ihrem „pro israelischen“ Block und Aufruf: "Go create resistance! Come to Dyke*March Berlin“3; die „Lesben gegen Rechts“ organisierten an jenem Tag in Berlin-Schöneberg eine eigene Lesbendemo unter dem Motto: „Solidarität mit jüdischen Lesben! Jewish lesbians welcome!“ - als Alternative zum Dyke*March.4
Rund 9.000 Menschen beteiligten sich letztendlich am letzten Freitag an der Demonstration, die Mitorganisatorin des Dyke*March, Manuela Kay sprach am 27. Juli 2024 in einem Interview mit "Radio Eins im Queerformat" sogar von geschätzt über 10.000 Teilnehmenden.5 Die Polizei ging von ca. 7.500 Personen aus6, wobei solche Zahlen von Behörden meist immer niedriger angesetzt sind.
Vorgeschichte
Der Dyke*March wurde im Vorfeld von den Organisatoren optisch unter den Farben: grün, rot, weiß und schwarz angekündigt und vorgestellt, was nicht wenige Frauen als die Nationalfarben der Palästinensischen Autonomiebehörde definierten und ansahen. Ihre Vorahnung und Angst war, dass es –neben dem politischen Statement überhaupt- beim diesjährigen March einen antiisraelischen Block geben könnte, der dadurch einen nicht mehr sicheren Ort gewährleisten würde und aus Erfahrungen heraus: Ausschreitungen und Übergriffe seitens der israelfeindlichen Fraktion vorprogrammiert sind, was sich dann schlussendlich auch so bewahrheitete.
In der Community gab es über Wochen viele Fragen und Diskussionen. Und schlussendlich ebenso viele Absagen aus Angst bzw. Nichtunterstützen wollen der diesjährigen Agenda.
Weiter kam es im Vorfeld zu Auseinandersetzungen, wie u.a. auch der Tagesspiegel berichtete. Dort war nachzulesen, das auf dem offiziellen Instagram Account des Dyke*March Berlin in einem Beitrag ein Kommentar des Teams veröffentlicht wurde (und kurze Zeit darauf wieder gelöscht), in dem sich die Organisatoren zwar gegen Antisemitismus positionierten, aber gleichzeitig ankündigten, u.a. gegen "Genozid" und "Apartheid" einzustehen.
Ein weiterer Post kündigte eine vom Dyke*March initiierte Soli-Veranstaltung im Möbel Olfe in Kreuzberg an. Dort wurde das offizielle Logo vom Olfe mit zwei roten Dreiecken grafisch hinterlegt, die in real auf dem Kreuzberger Gebäude in gelb-grüner Farbe erscheinen.7 Auch das wurde kritisiert.
» Diese roten Dreiecke (mittlerweile in vielfach abgewandelter Form) sind Zeichen, mit denen die Hamas im Fadenkreuz ihre Terrorziele zur Tötung markieren. Sie wurden in Berlin ab Ende 2023 erstmals auffällig, als die "palästinensische Szene" auf Protesten damit begann, diese vor allem als Bekenntnis- aber eben auch als Markierungssymbol gegen „ihre Feinde" zu verwenden. Sie können jeden treffen, der gegen antiisraelische Positionen Haltung bezieht. Bevorzugt sind dabei Aktivisten und Medienvertreter. Aber auch in Form von Graffiti werden diese Hamas-Symboliken von Sympathisanten der Terrororganisation benutzt, um mögliche Anschlagsorte zu markieren.
Laut dem Onlinemagazin für Frauen: AVIVA8 ging zu der Soli-Veranstaltung im Olfe auch eine Gruppe jüdischer Queers samt Allies dorthin, um mit dem Orga-Team in Kontakt zu treten.
"Es ging ihnen darum, sich als jüdische queere Menschen sowie Allies sichtbar zu machen und zu zeigen, dass es sie gibt, dass sie außerdem gesprächsbereit sind, dass sie sich Sorgen um ihre Sicherheit in queeren Räumen machen und dass israelische sowie jüdische Queers nicht allein sein müssen." Die Lage eskalierte dort allerdings, wie der Tagesspiegel weiter festhielt:
"Sie beschimpften uns als Zionistenschweine und zionist rapists, also zionistische Vergewaltiger". Nur eine einzige andere Frau und Mitarbeiterin des Möbel Olfe habe sich schützend vor sie gestellt, hieß es aus der Gruppe, alle anderen hätten sie bedroht oder zum Gehen aufgefordert. Und weiter: "Immer mehr schreiende Gäste seien dazu gekommen und hätten unter „Free Palestine“- und „Kein Platz für Genozid“-Rufen den Ausschluss der Gruppe von der Party gefordert". Die Veranstaltung wurde dann seitens der Veranstalter abgebrochen.
Wie die Jüdische Allgemeine schrieb, habe sich vor dem Lokal eine „Horde Wütender“ versammelt, bis schließlich die Polizei eingetroffen sei. Der Staatsschutz des Landeskriminalamtes bearbeite derzeit eine Anzeige wegen Beleidigung.9, 10, 11
Videoaufnahmen, die diese Darstellung belegen, liegen z.B. der Tageszeitung Jungle World vor.
Einige Tage später verurteilte das Dyke*March -Team laut Tagesspiegel in einem weiteren Instagram-Post "die unangekündigte politische Aktion" der Gruppe, die neben einer Regenbogenfahne mit Davidstern auch ein Plakat mit Aufklebern (No Pride in Hamas, believe israeli woman) beinhaltete, auf dem auch ein kleiner Aufkleber vom diesjährigen East Pride March ersichtlich war, der eine winzige Flagge Israels zeigte. Auf dem Plakat stand: „Safe Table for Jews and Israelis“.
Man warf ihnen Provokation und Spaltung vor. Außerdem hieß es dort: "So verurteilen wir die derzeitigen Genozide in Palästina und anderen Teilen der Welt." 12
Ideologie über Safe Spaces
Der Dyke*March Berlin startete in diesem Jahr ab 18 Uhr auf dem Karl-Marx-Platz in Neukölln. Die eigentliche Route sollte ursprünglich über die Karl-Marx-Straße, Anzengruberstraße, Donaustraße, Erkstraße, Sonnenallee, Kottbusser Damm, Kottbusser Tor, Adalbertstraße, Oranienstraße bis hin zum Oranienplatz nach Kreuzberg führen.
Die Route über die Sonnenallee wurde noch während des Marches abgesagt. Die Stimmung war durch die dort anwesende israelfeindliche Lobby-Community von Anfang an sehr angespannt und aggressiv, was dadurch immer wieder zu Polizeieinsätzen und zum Stopp des Dyke*March führte.13
Als Reaktion auf den Vorfall im Möbel Olfe rief der East Pride -eine queere Gruppe unter Anette C. Detering14 und Wolfgang Beyer- im Vorfeld dazu auf, sich am Abend des Dyke*March am Startpunkt der Demonstration unter der großen Regenbogenflagge mit Davidstern zu treffen. Detering und Beyer –beide auch Initiatoren der GayChurch Berlin- formulierten in ihrer Ankündigung, den Dyke*March „nicht den Antisemiten und Israelhassern zu überlassen“. Sie luden dazu ein, auf dem March wortwörtlich „Flagge zu zeigen“.
Dem Aufruf schlossen sich mehrere Teilnehmer mit Flaggen wie der Regenbogenflagge - die für den Pride in Tel Aviv warb sowie der Regenbogenflagge mit Davidstern und Schildern wie: „Solidarität mit allen zivilen Opfern in Nahost + weltweit“, „Rape is not Resistance“, „Dykes against Antisemitism“, „Next Year in Tehran“, „Gegen Antisemitismus und Menschenfeindlichkeit“, „Lesben für Medienkompetenz & gegen Ideologien“, „Trans People für Israel“ oder aber auch: „Ich wähle die Freiheit, Dyke*March was wählst du?“ an; die Anzahl dürfte sich dabei im mittleren, zweistelligen Bereich bewegt haben. Dass auf dem March Israel-Fahnen gezeigt wurden, wie dies vereinzelt Medien im Nachgang durch die Aussage von Manuela Kay bei Radio eins ungeprüft wieder gaben, wurde nirgendwo und von niemanden belegt.15 Selbst habe ich keine gesehen. Der dort gezeigte Davidstern (auf Regenbogenflagge) ist mit dem Judentum verbunden.16
Der East Pride Block, bei dem auch Mario Röllig17 teilnahm, wurde im vorderen vierten Block des Marches angekündigt, also unmittelbar am mittleren Ende des Demonstrationszuges.
Direkt zu Beginn der Auftaktveranstaltung versammelten sich inmitten des Karl-Marx-Platz neben dem roten VW-Transporter des Dyke*March Organisationsteams -teils bekannte Aktivisten und auch einschlägig bekannte Männer- aus dem „Pro Palästina“ Spektrum und läuteten die Demo lautstark mit Sprechchören wie: „Free free Palestine“, „Stop the Genocide“ oder „Yallah, yallah Intifada“ ein.
Bevor der Dyke*March mit seiner Aufstellung startete, formierten sich in der Karl-Marx-Straße in Höhe Woolworth erst noch die Dykes on Bikes (Lesben auf Motorrädern), die allerdings wie im letzten Jahr eine andere und längere Route an diesem Tag einnahmen, als die der Laufgruppe.
Nach dem wiederholten Rufen von verbotenen Parolen, wie „From the river to the sea, Palestine will be free!“, nahm die Polizei mehrere Personen in Gewahrsam, was zu ersten, heftigen Tumulten führte. Manuela Kay vom Organisationsteam musste nun als Auflage über Lautsprecher das Skandieren des Spruchs „From the river“ nochmals untersagen und ergänzte dies mit den Worten: „Das sind nicht unsere Regeln, das verlangt die Polizei“. Der genaue Wortlaut ist den Quellen zu entnehmen.18
Es reihte sich nun unter „Zionisten sind Faschisten“ Parolen der immer größer werdende, antiisraelische Block gleich hinter den beiden Dyke*March Bannern (Frontbanner und Mottobanner) ganz vorne ein. Wie auch an anderer Stelle bereits so dokumentiert, war dieser Block sowohl zahlenmäßig als auch in Sachen Sicht- und Hörbarkeit dem ersten Block weitaus überlegen und führte dadurch für Außenstehende optisch den Dyke*March an.19
Die antiisraelischen Aktivisten liefen mit einem ihrer Frontbanner „No pride in Genocide“ sowie mit Nationalflaggen der Palästinensischen Autonomiebehörde (Nationalflaggen waren ausdrücklich nicht erwünscht), Transparenten wie: „BI´s 4 Palestine“, „Queers 4 Palestine“, „Flintifada“ oder einem BDS-Plakat (als BDSM deklariert) direkt hinter und später auch neben dem Dyke*March Transporter, davor war das gelbe Banner mit dem diesjährigen Slogan „DYKES* united – against fascism“ zu lesen. 20, 21
Von Beginn an versuchte der antiisraelische Block einschüchternd und feindlich auf Medienvertreter u.a. mit persönlich-direkten Hamas-Markierungen und Beleidigungen einzuwirken.22 Dass dies ernst zu nehmen ist, zeigte auch die spätere Messerattacke auf den Journalisten Iman S., die zum Glück noch einmal glimpflich verlief. Der Täter aus dem linken und israelfeindlichem Spektrum wurde einen Tag später auf dem Internationalistischen Queer Pride festgenommen23 welcher in diesem Jahr unter dem Motto: „Queers for Palestine“ abgehalten wurde.24
Bereits an der Ecke Karl-Marx-Straße/Anzengruberstraße kam der Dyke*March ins Stocken. Eine Gruppe von radikalfeministischen Lesben wurde durch hunderte aggressive Dyke March Teilnehmer einschließlich „Palästina-Aktivisten“ blockiert, als Faschisten und Transfeinde beschimpft und mit Slogans wie: "Bildet Banden, macht sie platt xxx wie in jeder Stadt", "Haut ab Haut ab", „Widerstand“, "Terfs verpisst euch, keiner vermisst euch" nieder geschrien, kurzzeitig auch körperlich attackiert und schlussendlich eingekesselt, um sie vom Dyke*March abzuschirmen, weil diese in erster Linie sichtbar von ihrem Selbstbestimmungsrecht Gebrauch machten.
Diese Lesben mussten von der wenig vorhandenen Polizei vor dieser Masse geschützt werden. Schlussendlich gab es dort eine freiheitsentziehende Festsetzung aus dem Dyke*March Spektrum.
In einer Videodokumentation auf einem transfeindlichen und Fake-News verbreitenden Kanal auf X (ehemals Twitter) ist eine Teilnehmerin des Dyke*March zu sehen, die unter Applaus versuchte, ein zuvor von den radikalen Lesben entwendetes Schild mit der Aufschrift: „Lesbe gleichgeschlechtlich liebende Frau“ zu verbrennen, was ihr allerdings nicht gelang, da dieses sich nicht entzündete.25
Ein Transparent einer Person des Dyke*March, welches die Aufschrift: „TERFs Can Suck My Trans Dick“ („Terfs können meinen Trans-Schwanz lutschen“) welches bereits im letzten Jahr auf dem CSD Berlin mit geführt wurde, führte hingegen beim Dyke*March zu keiner Empörung.26 Auf dem Transparent wurde zwar die Inversion aufgemalt, dennoch ist es als übergriffig zu bewerten.
Nach dem Vorfall in der Anzengruber Straße wurden einige, vereinzelte Frauen im späteren Verlauf und bis Veranstaltungsende z.B. von einer Transfrau mit Springerstiefeln aus dem israelfeindlichen Spektrum nicht nur als „Fascholesben“ bezeichnet, sondern ihnen wurden immer wieder schreiend ihre sexuelle Identität abgesprochen. Die Lesben wurden in einer abgewandelten Form des Hamas-Dreieckes markiert und als „Höhepunkt“ dieser Aktion holte die Transaktvistin, die noch zu Beginn auf dem Dyke*March vermummt mit Maske und Kufiya auftrat: ihre Brust heraus und zeigte diese in die teilnehmende Dyke*March Menge. Es war schon sehr grotesk.
Sie versuchte immer wieder, durch ihre vermeintlich optischen Bedrohungsgebärden die Frauen von der Demonstration einschüchtern zu können, was ihr allerdings nicht gelang. Sie wurde ausgelacht.27
Diese Aktivistin mit rotem Dreieckstuch rief auch dem East Pride Team mit einem Sprechchor immer wieder „Fuck you Israel, Fuck antideutsch und shame on you“ zu und markierte auch dort die Teilnehmenden. Sie wurde immer wieder von der Polizei aus dem Geschehen heraus gebracht, die Queer-Beauftragte der Berliner Polizei: Anne von Knoblauch wirkte hier immer wieder ein.28
Während ein Großteil der Anwesenheit den Dyke*March feierte und sich auf diesem vergnügte, erhielt dieser vom Rand aus auch immer wieder auf Höhe des antiisraelischen Blocks Applaus von einer Klientel aus Männern (wenn sie denn nicht im March selbst mit liefen), die dem Inhalt des Protests und der Sichtbarmachung lesbischen Lebens eigentlich total abgeneigt ist. 29
Weiterhin kam es immer wieder zu Ausschreitungen und Ansammlungen zwischen antiisraelischen Akteuren und der Polizei, was den Dyke*March immer wieder stoppen ließ.
Das East Pride Team wurde auf der gesamten Strecke immer wieder beschimpft oder es mischten sich antiisraelische Aktivisten in diesen Block ein, die diesen abfotografierte. Es gab neben Nazi-Rufen auch immer wieder kleine und feindselige Nuancen aus dem Publikum des Dyke*March und umstehenden Passanten zu beobachten, die daraufhin deuteten, dass z.B. Losungen gegen Rechts eher dem East Pride-Block zugewandt waren.
Am Ende des diesjährigen Dyke*March wurde das East Pride Team in einem Schlagabtausch mit antiisraelischen Aktivisten und u.a. unter Intifada-Rufen sowie „Fascholesben raus aus der Demo“ der Veranstaltung verdrängt.30 Sie mussten schlussendlich unter Polizeischutz zu ihrem Nachhausweg begleitet werden. Nun konnte der Rest vom Dyke*March „endlich auch“ auf den Oranienplatz nachrücken und die Veranstalter konnten laut Quellen alsbald freudig den diesjährigen March unter dem Motto: „Love Dykes – Fight Fascism!“ für beendet(und vermutlich für gelungen) erklären.
Ich selbst habe den Dyke*March nach Verdrängung des East Pride Teams ebenfalls aus Sicherheitsgründen und über Umwege verlassen. Das hätte ich mir noch vor einem Jahr in meinen kühnsten Träumen nicht vorstellen können.
Beim Dyke*March gab es laut Deutsche Journalisten-Union (dju) mehrere Angriffe auf Journalisten, wie die Landesvorsitzende Renate Gensch mitteilte. Ein Journalist habe von einer Teilnehmerin einen Schlag in den Bauch erhalten, andere seien mit Flaschen beworfen, einer anderen Journalistin sei an den Haaren gezogen worden. Laut Polizei versuchten Teilnehmende mehrfach, Journalisten durch Versperren der Sicht bei ihrer Arbeit zu behindern oder diese einzuschüchtern.
Abgesehen von fast 30 Freiheitsbeschränkungen kam es an diesem Tag zu einer verhinderten Messerattacke auf einen Journalisten, der bis nach Hause verfolgt und dort aufgelauert wurde.
Die Polizei sprach ebenso viele Strafanzeigen, unter anderem wegen Beleidigung, tätlichen Angriffs, Verwendens verfassungswidriger Kennzeichen, Gefangenenbefreiung und Volksverhetzung aus.31
Ein kurzer Blick ins Jahr 2023 und das Haltungsproblem vieler Linker
Am 7. Oktober 2023 überfiel in einem terroristischen Akt die palästinensisch-sunnitisch-islamistische Organisation Hamas vor allem linke Kibbuzime in Süd-Israel, die für ihre friedensstiftenden Unterstützungen bekannt sind. Unter den Getöteten und verschleppten Geiseln waren viele Aktivisten, die sich für Frieden, eine Zweistaatenlösung und vor allem für Menschenrechte und für einen Ausgleich mit den Palästinensern eingesetzt hatten. Das sollte an dieser Stelle vielleicht noch einmal explizit hervorgehoben und kommuniziert werden.32
In der Charte der Hamas wird als zentrales Ziel die totale Zerstörung des Staates Israel propagiert. Die Charta fordert einen dschihadistischen Palästinenserstaat und ruft zur Erreichung dieses Ziels ganz offen zur Tötung von Juden auf.33
Der Hamas sind natürlich linke (politische) Ausrichtungen vollkommen egal. Gerade gelebte Vielfalt und auch homosexuelle Lebensweisen wären u.a. mit einer der ersten Zielscheiben der Hamas. Dies wird allerdings von sympathisierenden Linken stoisch ausgeblendet und/oder verleugnet.
Seit diesem barbarischen Massaker an über 1.200 Israelis, welches auch als das größte und brutalste Pogrom seit dem Holocaust im 2. Weltkrieg bezeichnet wird34, positionieren sich weltweit und auch in Deutschland dogmatisch angeführte antiisraelische Bewegungen samt unterstützenden linksextremen Strömungen aus dem zumeist antiimperialistischen Spektrum, die ebenfalls überwiegend eine Zweistaatenlösung ablehnen, sich in Sympathie mit der Hamas in einer „Widerstandsbewegung“ wähnen, die die Auslöschung des Staates Israels fordern und ihre Feinde ebenfalls mit dem Hamas-Symbol markieren, wie das viele Fotodokumentationen, Berichte der Presse und eigene Statements belegen und aufzeigen.
Der Staat Israel wird pauschal abgelehnt, es wird auch kein Unterschied zwischen Regierung und Zivilisten gemacht, was der Ablehnung des Existensrecht Israels gleich kommt. Inhaltliche Kritiken an die rechts-religiöse Regierung unter Benjamin Netanjahu hat es bisher auf Demonstrationen (auch die, die ich begleitet habe) nicht gegeben. Siehe dazu auch den Zwischenruf von Sebastian Leber im Tagesspiegel, siehe Quellen.35
Stattdessen werden -ebenfalls pauschal- alle israelsolidarischen Menschen, die sich für die Sicherheit von jüdischen Menschen und für das Existenzrecht Israels einsetzen oder die über israelfeindliche Proteste berichten: mit der rechten und tief religiösen Regierung Israels gleichgesetzt, zu Feinden markiert, angegriffen und „können somit - mit dem angeblich rechten Narrativ - ´mit dem vermeintlich linken Narrativ´ ausgegrenzt werden“.
Homosexuelle Menschen müssen im Gaza-Streifen wegen ihrer sexuellen Orientierung um ihr Leben fürchten; nicht wenigen Teilnehmern des Dyke* March war das aber scheinbar an diesem Tag egal. Auf Schildern und unter Flaggen der Palästinensischen Autonomiebehörde verkündeten sie ihre Unterstützung „für Palästina“ einschließlich Hamas-Symboliken- und Bedrohungen.
Das Orga-Team vom Dyke*March hatte sich trotz dieser Faktenlage dennoch in diesem Jahr dazu entschlossen, diese israel- und eigentlich auch homofeindliche Allianz für eine "lesbische Sichtbarkeit" (?) und in Solidarität mit laufen zu lassen. Den Verlauf dieser Demonstration kennt man.
Meinung zum Thema „TERF“
Aufgrund dessen, das es im Nachgang des Dyke*March doch schlecht recherchierte oder eben auch gekürzte Berichterstattungen zu diesem Tag gab, möchte ich hier ausführlicher auf das Thema „TERF“ eingehen. Dem möchte ich hinzufügen, dass queere Politik nicht wirklich zu meinen Themen gehört, wie man dies auf meiner Fotoplattform flickr nachlesen kann. Allerdings gehören zu meinem Metier auch: Quermilieus inklusive Verschwörungsmythen und Fake-News.
Vor wenigen Jahren habe ich mich mit dem „Phänomen TERF“ näher auseinander gesetzt und fand auf Twitter (heute X) einen harten Kern von diversen Profilen mit verbal hetzenden Protagonisten, teils mit einem Weg nach Rechtsaußen, die im Sinne der eigenen sexuellen Selbstbestimmung bis heute heftige transfeindliche Verschwörungsmythen, Fake-News und Verleumdungen verbreiten, Transpersonen z.B. ihre Identität absprechen bzw. diese nicht anerkennen (aktuell boomt Olympia) und sich dabei mit allerlei unseriösen Formaten vernetzen und entsprechende „Inhalte“ an Fake-News und Hetzkampagnen teilen, solange dies der eigenen Weltanschauung entspricht.
Dadurch, dass es diese öffentlichen Profile (nicht nur auf X) gibt, ist auch die Leugnung der „TERF-Aktivitäten“ zu wiederlegen. Immer wieder wird versucht, diese dort ausgeübte Transfeindlichkeit als Verleumdung zu deklarieren – statt sich klar gegen Hass und Hetze zu positionieren.
Hass und Hetze haben nichts mit Meinung und diskutierbaren Inhalten zu tun. Und schadet genau den Lesben, die ihre sexuelle Selbstbestimmung ohne Hass leben. Sie sind allerdings nicht mehr wirklich „sichtbar“, weil sie mittlerweile aus der queeren Community immer wieder mit der „TERF-Bewegung“36 gleichgesetzt werden, was natürlich ebenfalls ein ebenso großes Problem darstellt.
„TERF“, so wie diese Lesbengruppe in der Anzengruber Straße bezeichnet wurde, steht dabei als Akronym für „Trans Exclusionary Radical Feminists“ („Trans-ausschließende Radikalfeministinnen“).
Ob an diesem Tag die eingekesselte Gruppe von Dykes mit ihren Bannern und Schildern (zumeist in der „Ich-Form“ formuliert) in politischer Ausrichtung zu den so genannten „TERF´s“ gehört haben - wie ihnen vorgeworfen wurde, kann ich nicht beurteilen. Was ich gesehen habe, dass sie ihre sexuelle Selbstbestimmung ausgedrückt haben, die u.a. wie folgt auf Schildern zu lesen waren:
„my vulva is a female only space“, „Wir Lesben sind überall“, Frauenzentriert, „unapologetically lesbian“, „Lesbe gleichgeschlechtlich liebende Frau“, „Bildet Banden“ oder „kompromisslos lesbisch“. Hervor stach eher das Schild: „Dyke XX March“ Die beiden XX spielen auf den Chromosomensatz an, der beim weiblichen Geschlecht doppelt liegt (XX).
Ich grübele allerdings bis heute darüber nach, warum das Plakat: „Lesbe gleichgeschlechtlich liebende Frau“ einmal A) transfeindlich sein soll – drückt es doch einfach nur die Liebe zwischen Frau und Frau aus und B) was daran so rechts sein soll, das man versuchte, dieses Schild auf dem Dyke*March zu verbrennen. Ich weiß es wirklich nicht.
Was ich allerdings vernommen habe, waren vereinzelt Äußerungen, die transfeindlich ausgerichtet waren. Sie kamen allerdings nicht aus dem Lesben-Block.
Seit jeher gibt es in der Lesbenbewegung Dykes, die in ihrer unerschütterlichen Identität als Lesbe auch nach 40 oder 60 Jahren es nach wie vor ablehnen, Sex mit einem männlichen Geschlechtsteil zu haben. Es stellt unter Lesben eine ganz normale sexuelle Selbstbestimmung dar (Definition Lesben), die bei den meisten nichts mit Ideologie (und dementsprechend politisch auch nichts mit „TERF“) zu tun hat. Sexuelle Selbstbestimmung ist etwas sehr privates und intimes, über das niemand anders als die Person selbst zu entscheiden hat. „My Body, my Choice“. Jeder kennt´s.
In Deutschland wird übrigens neben der Würde auch das Recht auf freie Entfaltung der eigenen Persönlichkeit durch Artikel 2 Absatz 1 im Grundgesetz geschützt.37
Ein Problem in der Rainbow Community scheint generell zu sein, dass privates mit politischem vermischt und gleichgesetzt wird. Das war auch an diesem Tag des Dyke*March ein gängiges Muster für viele aufgezeigte Bereiche. Mir fiel es an diesem Tag dadurch besonders intensiv auf.
Gruppierungen wie „TERF“, die auch den Begriff „queer“ ablehnen, machen es in dieser Debatte natürlich nicht besser – sondern bewirken eher das Gegenteil.
Letztendlich fühlen sich dadurch auch viele Köpfe aus der queeren Community in ihren Aktionen bestätigt, die allerdings ebenso pauschal vermischen, gleichsetzen und mit Hass reagieren und dabei sehr autoritär in ihrer politischen Auffassung auftreten, wie das der Dyke*March zeigte. Ob man sich da als kritische Lesbe noch Safe fühlen kann? Ich wage das zu bezweifeln.
Es ist weiterhin zu einem Unding pervertiert, das der Status und die Selbstbezeichnung der homosexuellen Ausrichtung (lesbisch, bi, schwul, queer etc.) mittlerweile nur noch als „politische Agenda und Etikette“ gehandhabt wird und somit gelebte Identitäten politisch bewertet werden, was etwas außerordentlich privates und absolut intimes ist. Da läuten bei mir alle Alarmglocken!
Man kann seine eigene, persönliche Identität ganz ohne Hass und Hetze ausdrücken, leben und ebenso auch Kritik am Selbstbestimmungsgesetz ausüben. Dazu braucht es keine „TERF-Community“.
Vielen „unsichtbaren“ Dykes geht es vorrangig um Safe Spaces (ihr im Grundgesetzt verankertes Recht auf persönliche Entfaltung - und nicht um Transpersonen als Affront) und sie wollen dazu (an)gehört – und nicht ausgegrenzt werden. Das neue Selbstbestimmungsgesetz ist wichtig und richtig, denn auch transgeschlechtliche Identität gehört einfach dazu.
Für nicht wenige Lesben wurde das Selbstbestimmungsgesetz nicht im Gleichgewicht für alle Betroffenen in Sachen Safe Spaces durchgesetzt. Diese Kritik geht allerdings durch Hass und Hetze von Transfeinden und scheinbaren Männerhassern unter. Noch ein sehr großes Problem.
Vielfalt bedeutet: unterschiedliche Meinungen und Lebensweisen nicht nur zu tolerieren, sondern vor allem auch: zu akzeptieren! Wer das nicht macht -und damit meine ich alle „Fraktionen“ - der lebt auch keine Vielfalt.
Transfeindlichkeit ist keine Meinung, sondern Hass und Hetze. Lesbenfeindlichkeit allerdings ebenso! Es ist beides zu verurteilen.
Beides hat es auf dem Dyke March gegeben.
Viel zu viele Probleme, die unter „lesbischer Sichtbarkeit“ laufen, aber eigentlich unsichtbar sind und auch weiterhin unsichtbar bleiben, wenn wie in diesem Jahr: immer weitere Probleme in den Dyke*March inkludiert werden, statt die eigentlichen und vorhandenen Probleme zu „bearbeiten“ und die gesamte Pride Community zu stärken und zu vereinen.
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relevant, hinzugezogene Quellen
2 x.com/DominikLenze/status/1816871597799534780 sowie www.youtube.com/watch?v=V4DP91-CQ6c
4 lesbengegenrechts.jimdofree.com/
5 www.radioeins.de/programm/sendungen/sondersendung/csd-202... (Archiv: archive.fo/LUHrW)
6 jungle.world/artikel/2024/31/dyke-march-berliner-lesben-b...
7 www.tagesspiegel.de/themenspeziale/diversity/dyke-march-b... (Archiv: archive.fo/uxUDR)
8 www.aviva-berlin.de/aviva/content_Public%20Affairs_Diskri...
9, 10, 11 tagesspiegel.de/berlin/sie-beschimpften-uns-als-zionisten...
jungle.world/artikel/2024/29/dyke-march-berlin-moebel-olf...
www.juedische-allgemeine.de/politik/kein-safe-space/
12 www.tagesspiegel.de/themenspeziale/diversity/dyke-march-b... (Archiv: archive.fo/uxUDR)
13 www.flickr.com/photos/sozialfotografie/53887184684/in/alb...
14 www.evangelische-zeitung.de/east-pride-in-berlin-queere-k...
15 www.radioeins.de/programm/sendungen/sondersendung/csd-202... (Archiv: archive.fo/LUHrW)
16 www.zentralratderjuden.de/judentum/symbole/
17 meinviertel.berlin/gesellschaft/freiheitsdrang-unterdruec...
18 x.com/ISefati/status/1816891993852936604, x.com/EndPutinsWars/status/1816897423194648598 sowie jungle.world/artikel/2024/31/dyke-march-berliner-lesben-b...
19 queernations.de/dyke-march-berlin-2024-spalten-was-gespal...
20, 21
x.com/DominikLenze/status/1816874447930118521
x.com/DominikLenze/status/1816879765615149084
www.youtube.com/watch?v=V4DP91-CQ6c
x.com/EndPutinsWars/status/1816880634314514543
22 www.flickr.com/photos/sozialfotografie/53887199239/in/alb... und www.flickr.com/photos/sozialfotografie/53885952397/in/alb...
23 www.tagesspiegel.de/berlin/er-zog-ein-messer-journalist-n... (Archiv: archive.fo/yqbxZ)
24 www.tagesspiegel.de/berlin/berliner-polizei-zieht-bilanz-... (Archiv: archive.fo/Oilqs)
25 x.com/ReduxxMag/status/1817584260582154736 (Archiv: archive.ph/AmNy2)
26 www.flickr.com/photos/sozialfotografie/53886857746/in/alb...
27 www.youtube.com/watch?v=V4DP91-CQ6c und www.flickr.com/photos/sozialfotografie/53887188004/in/alb...
28 www.flickr.com/photos/sozialfotografie/53887181029/in/alb...
29 x.com/DominikLenze/status/1816922326492922050 und x.com/ISefati/status/1816885813952868726
30 www.youtube.com/watch?v=V4DP91-CQ6c
31 www.tagesspiegel.de/berlin/staatsschutz-ermittelt-journal... (Archiv: archive.fo/hzdo3), x.com/ISefati/status/1816898348252823823, www.bz-berlin.de/berlin/dyke-march-berlin-israel-hass
und dju-berlinbb.verdi.de/aktuell/nachrichten/++co++c1788cfc-...
32 www.hessenschau.de/politik/von-hamas-ermordet-friedensakt...
33 www.bpb.de/themen/islamismus/dossier-islamismus/36358/ant...
34 taz.de/Moshe-Zimmermann-ueber-den-Nahost-Krieg/!5966884/
35 www.tagesspiegel.de/gesellschaft/fehlende-abgrenzung-von-... (Archiv: archive.fo/SzefJ)
36 www.deutschlandfunkkultur.de/transpersonen-desinformation...
37 www.gesetze-im-internet.de/gg/art_2.html
weitere Quellen in Bezug auf den Dyke*March
www.bz-berlin.de/berlin/dyke-march-berlin-israel-hass
www.berliner-zeitung.de/news/antisemitische-parolen-auf-d...
www.tagesspiegel.de/themenspeziale/diversity/dyke-march-b...
www.bild.de/regional/berlin/vor-csd-in-berlin-israel-hass...
www.tagesschau.de/inland/regional/berlin/rbb-rund-9-000-t...
www.rbb24.de/panorama/beitrag/2024/07/dyke-march-vor-chri...
www.bz-berlin.de/berlin/dyke-march-berlin-israel-hass
www.berliner-zeitung.de/mensch-metropole/nahostkonflikt-i...
www.tagesspiegel.de/berlin/spaltungen-in-der-community-ma...
www.bz-berlin.de/ticker/israel-hass-bei-dyke-march-in-berlin
taz.de/Nahost-Konflikt-in-Queer-Community/!6022855/
taz.de/Lesbischer-Dyke-March-in-Berlin/!6026229/
www.juedische-allgemeine.de/israel/dann-zog-er-ein-messer...
www.mz.de/panorama/nahostkonflikt-auch-beim-dyke-march-38...
www.siegessaeule.de/magazin/dyke-march-2024/
www.tagesspiegel.de/kultur/antisemitismus-beim-dyke-march...
www.instagram.com/p/C9zo6SQoHvk/
www.instagram.com/p/C9zpM9yoDFu/
www.instagram.com/lesben.demo.berlin/p/C995qyCqw_O/?img_i...
-------------------------------------------------
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Durga, meaning "the inaccessible" or "the invincible", is the most popular incarnation of Devi and one of the main forms of the Goddess Shakti in the Hindu pantheon. Durga is the original manifested form of Mother Parvati or Adi-Parashakti. Durga is Adi-Parashakti herself. The Devi Gita, declares her to be the greatest Goddess. Thus, she is considered the supreme goddess and primary deity in Shaktism, occupying a place similar to Lord Krishna in Vaishnavism. According to Skanda Purana, the goddess Parvati accounted the name "Durga" after she killed the demon Durgamaasura. Goddess Parvati is considered to be the complete incarnation of Adi Parashakti or Goddess Durga, with all other goddesses being her incarnations or manifestations. Adi Parashakti or Mahadevi, the supreme power, is called Durga Shakti as per Devi-Mahatmya. Adi Parashakti or Devi Durga is a Hindu concept of the Ultimate Shakti or Mahashakti, the ultimate power inherent in all Creation. This is especially prevalent in the Shakta denomination within Hinduism, which worships the Goddess Devi in all her manifestations. She is Goddess Lakshmi and Goddess Saraswati in her mild form; Goddess Kali and Goddess Chandi in her wrathful form. Durga is also called Padmanabha-Sahodari and Narayani, the sister of Lord Vishnu. According to Shaivism and Shaktism She is supreme, but to bring back lord Shiva in Sansar, she was reborn in human form (Sati and Parvati) to marry Shiva. Durga gave birth to his first child Kartikeya.
ORIGINS & DEVELOPMENT
Ramprasad Chanda writes the following about the development of Durga from primitive goddess to her current form:
"...it is possible to distinguish two different strata – one primitive and the other advanced. The primitive form of Durga is the result of syncretism of a mountain-goddess worshiped by the dwellers of the Himalaya and the Vindhyas, a goddess worshiped by the nomadic Abhira shepherd, the vegetation spirit conceived as a female, and a war-goddess. As her votaries advanced in civilization the primitive war-goddess was transformed into the personification of the all-destroying time (Kali), the vegetation spirit into the primordial energy (Adya Sakti) and the saviouress from “samsara” (cycle of rebirths) , and gradually brought into line with the Brahmanic mythology and philosophy."
It is not possible to date her The delusion of the supreme soul is otherwise called Shakti (power). From this power, generates all forms of knowledge of the world and it is accepted as vital cause of creation, existence and destruction. According to 'Shree Durga Shaptshati- Rahasyam', the original power is Mahalaxmi that created three pairs of Supreme Powers. They are Brahma, Vishnu and Shiva as male and Saraswati, Laxmi and Parvati as female, and they married respectively. Maha Saraswati is well known as Brahmani, Mahalaxmi as Vaishnavi and Mahakali as Maheswari. Durga Shakti is the original cause of all the present or past worldly occurrences. Durga Shakti is called as Adhyashakti, Paramatma Shakti or Ati Prakrutika Shakti. She is creating and controlling other two powers: Natural and General. Natural Power is called as Atma Shakti, Prakrutika Shakti, Pancha Mahabhuta Shakti etc. This Shakti creates and controls the General Energy. General Energies are called Jada Shakti or Tamashakti. By the blessings of Durga Shakti, the mother of the Universe, man is able to get his emancipation or salvation and indulge in enjoyments in performance of his daily activities. So Vyasadev, the eminent poet of "Devi Bhagwat", has aptly described "Rudrahinam Vishnuhinam na vadanti janastatha Shaktihinam Yathasarbe probodhanti Naradhamam". The powerless persons are despised as mean persons. So, by being devoted to the Supreme, we should be strong and powerful by her grace.
STORIES
Shiva Purana gives an account of the origin of Durga. At the beginning of time, Lord Shiva invoked Durga, the primordial energy from his left half to create. Together they created their eternal abode, Shivaloka, also known as Kashi. Thereafter, they created Vishnu and Brahma.
As per Shiva Purana and Devi Mahatmyah, Mahishasura, the son of demon Rambha, unleashed reign of terror on earth. When gods intervened, Mahishasura defeated gods and banished them from heaven. Vanquished gods went to Trideva- Brahma, Vishnu and Shiva. As they narrated their woeful tale, immense mass of light manifested from Lord Vishnu's mouth, which was joined by similar rays that emerged from the enraged faces of gods. This mass of light transformed into a woman. Then all the Gods gave their devine weapon to that supreme power. Adishakti re-manifested as Durga to slay Mahishasura. Armed with celestial weapons of all deities and decked with divine ornaments, Durga rode into the battle field and challenged demons for battle. Mahishasura's entire army, led by demons like Chikshur, Chamar, Asiloma, Vidalaksha, Durdhara, Durmukha, Mahahanu and many more attacked Durga at once. But Durga slew all of them with unparalleled cruelty. An enraged Mahishasura attacked Durga in guise of a buffalo. But Durga bound it with ropes. The buffalo morphed into a lion and lept on Durga, but she beheaded it with her sword. At this, Mahishasura began to fight in form of a swordsman. Durga pinned him down with a torrent of arrows. Mahishasura now assumed form of a giant elephant and tugged at Durga's lion. Durga lopped off its trunk with her sword and freed her lion. The elephent turned into a buffalo and charged at Durga. Sipping from her wine cup, Durga flung her trident and beheaded Mahishasura, finally killing him.
WORSHIP
The four-day-long (Saptami to Dashami) Durga Puja is the biggest annual festival in Bengal, Assam, Odisha, Bihar, Jharkhand and Nepal, where it is known as Dashain. It is celebrated likewise with much fervour in various parts of India, especially the Himalayan region, but is celebrated in various forms throughout the Hindu universe.
The day of Durga's victory is celebrated as Vijayadashami (Bihar, Bengali), Dashain (Nepali) or Dussehra (Hindi) – these words literally mean "the Victory on the Tenth (day)".
In Andhra Pradesh she is also worshipped as Kanaka Durgammathalli,where there is also famous temple for Goddess Kanaka Durga in Indrakeeladri,Vijayawada.She is also known by the name of Bhavani.
In Kashmir she is worshipped as shaarika (the main temple is in Hari Parbat in Srinagar).
The actual period of the worship however may be on the preceding nine days (Navaratri) followed by the last day called Vijayadashami in North India or five days in Bengal (from the sixth to tenth day of the waxing-moon fortnight). Nine aspects of Durga known as Navadurga are meditated upon, one by one during the nine-day festival by devout Shakti worshippers. Durga Puja also includes the worship of Shiva, who is Durga's consort (Durga is an aspect of Goddess Parvati), in addition to Lakshmi, Saraswati with Ganesha and Kartikeya, who are considered to be Durga's children. Worship of mother nature is done, through nine types of plant (called "Kala Bou"), including a plantain (banana) tree, which represent nine divine forms of Goddess Durga. In South India especially, Andhra Pradesh Dussera Navaratri is also celebrated and the goddess is dressed each day as a different devi – Saraswati, Parvati, Lakshmi etc. – for the nine days.
In North India, the tenth day, is celebrated as Dussehra, the day Rama emerged victorious in his battle against the demon, Ravana – gigantic straw effigies of Ravana are burnt in designated open spaces (e.g. Delhi's Ram Lila grounds), watched by thousands of families and little children.
In Mysore (which originated from Mahishasooru) in Karnataka, she is worshipped as Chamundeshwari, the patron goddess of the city during Dussehra (Dasara).
In Gujarat it is celebrated as the last day of Navaratri, during which the Garba dance is performed to celebrate the victory of Mahishasura-mardini, Durga.
The Goddess Durga is worshipped in her peaceful form as Maha Gauri, The Fair Lady, Shree Shantadurga also known as Santeri, is the patron Goddess of Goa. She is worshipped by all Goan Hindus.
In Maharashtra, Tulja Bhavani,Hedavde Mahalaxmi and Ambabai are worshipped as Mahishasur Mardini, who is the patron goddess of the land. Bhavani is known as Tulaja, Amba, Renuka, Yamai Saptshrungi and Jogai in different places of Maharashtra. She is the inspirational goddess of Raja Shivaji. As per legends, Bhavani appeared after Shivaji prayed to her and blessed him to be able to make Hindustan or the then India (ruled by the Mughals) independent – the kingdom he established eventually became the Hindu Pad Padshahi (sometimes also called the Maratha Empire), which comprised all the land ruled by the Mughals and brought India back under Hindu sovereignty.
In Bangladesh also, the four-day long Sharadiya Durga Puja (Bengali: শারদীয়া দুর্গা পুজো, ‘autumnal Durga worship’) is the biggest religious festivals for the Hindus and celebrated across the country with Vijayadashami being a national holiday.
The prominence of Durga Puja increased gradually during the British Raj in Bengal.[8] After the Hindu reformists identified Durga with India, she became an icon for the Indian independence movement.
WESTERN REFERENCES
Some early Western accounts refer to a deity known as Deumus, Demus or Deumo. Western (Portuguese) sailors first came face to face with the murti of Deumus at Calicut on the Malabar Coast and they concluded it to be the deity of Calicut. Deumus is sometimes interpreted as an aspect of Durga in Hindu mythology and sometimes as deva.
It is described that the ruler of Calicut (Zamorin) had a murti of Deumus in his temple inside his royal palace. The temple was two paces wide in each of the four sides and three paces high, with a wooden door covered with gods carved in relief. At the centre of the temple, there was a metal idol of Deumus placed in a seat, which was also made of metal.
Western accounts also describe the ruler of Calicut worshiping an ultimate god called Tamerani ("Tamburan"). The accounts also describes a misunderstood form of the "hook-swinging" ritual once commonly performed as part of some popular Hindu religious festivals.
NOTABLE TEMPLES OF DURGA
IN INDIA
Assam
Kamakhya Temple, Guwahati, Assam
Deopani Temple, in Golaghat district, Assam
Andhra Pradesh
Kanaka Durga Temple in Vijayawada
Bihar
Shitla Mata temple at Patna Bihar
Delhi
Kalka Mandir, near Nehru Place, New Delhi.
Goa
Shanta Durga temple in Goa
Gujarat
Arasuri Ambaji Temple in Gujarat
Haryana
Shitla Mata temple at Gurgaon Haryana
Himachal Pradesh
Bala Sundari Temple Trilokpur in District Sirmaur Himachal Pradesh
Shoolini devi temple at Solan Himachal Pradesh
Jammu
Bahu Fort Temple in Jammu
Bala Sundri Temple in Billawar Jammu
ChiChi Mata Temple in Jammu
Kol Kandoli Temple in Jammu
Mahamaya Temple in Jammu
Sukrala Mata Temple in Jammu
Vaishno Devi Temple in Katra Jammu
Karnataka
Chamundeshwari Temple, Mysore Karnataka
Kateel Durgaparameshwari Temple, near Mangalore, Karnataka
Kollur Sri mookambika Temple, near Udupi, Karnataka
Kerala
Adichikkavu Sree Durga Devi Kshetram, Pandanad, Kerala
Ammathiruvadi Temple, Thrissur, Kerala, India
Vengoor Sree Durga Devi Temple, near Perumbavoor- Kerala
Kumaranalloor Devi Temple, Kottayam, Kerala
Bhagavathinada Sree Durga Temple, Venganoor, Trivandrum, Kerala
Sankhumugham Durga Temple, Trivandrum, Kerala
Aruvikkara Durga Temple, Trivandrum, Kerala
Kalarivathikkal Devi Temple, Kannur, Kerala
Maharashtra
Tulja Bhavani Temple, in Tuljapur, Maharashtra
Odisha
Biraja Temple, Jajpur, Odisha
Durga Temple, Baideshwar, Odisha
Katak Chandi Temple, Cuttack, Odisha
Kichakeshwari Temple, Odisha
Manikeshwari Temple, Bhawanipatna, Odisha.
Rajasthan
Ambika Mata Temple in the village of Jagat near Mount Abu in Rajasthan
Shila Devi temple at Amber, Jaipur, Rajasthan
Tamil Nadu
Sri Kaliamman Temple, Matrimandir, Auroville, Tamil Nadu
Tripura
Udaipur, Tripura
Uttar Pradesh
Vindhyachal temple at Mirzapur
West Bengal
Kanak Durga Temple, Chikligarh, Medinipur, West Bengal
Nava Durga Temple, Kolkata, West Bengal
23 Palli Durga Temple, Kolkata, West Bengal
Kalighat Temple, kolkata, West Bengal
Tarakeswar, Hooghly District, West Bengal
Tarapith, Birbhum, West Bengal
Sarbamongala Mandir, Burdwan, West Bengal
OUTSIDE INDIA
BANGLADESH
Dhakeshwari Temple in Dhaka,
INDONESIA
Prambanan Temple,
MALAYSIA
Sri Santha Durga Devi Army Camp in Sungai Petani,
Sri Thurgha Parameswary Amman Alayam,
Kampung Tumbuk Pantai, Tanjong Sepat, in Selangor
WIKIPEDIA
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Charles Afriyie and Michell Cook lesson with Mangi Huang, Sihang Zhou, Chen Jiamin, Kasia Scott - Accounting and Finance students (model release forms signed)
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Disclaimer: The photo albums in this Flickr account are not intended to be collections of my best hand-picked images. Such images are included but the vast majority of images, 9670 and counting, commingled among the few gallery-worthy images, are snapshots, bad shots and missed shots (the bad shots containing some element of the composition that strikes my fancy despite its flaws thus saving it from the Recycle Bin and the missed shots being those photos where the exposure and/or DoF were not completely appropriate). There is trip documentation and there are pure experiments (including multiple treatments of the same scene such as different angles, different post processing, different times of day, sunrise/sunset progressions, zoom progressions, etc.). This account is basically a secondary backup location with convenient captioning, titling & EXIF capabilities.
I'm making a new account for my MH OC, Deadra Grim. All my stuff for her will go there. The account is ☠ Deadra Grim ☠, and can be found here: www.flickr.com/photos/66566933@N04/ add me if you want!
THE OTHER ONE WOULDN'T LET ME ADD EVERYONE so here ya go
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Kathmandu is the capital and largest municipality of Nepal. It is the only city of Nepal with the administrative status of Mahanagar (Metropolitan City), as compared to Upa-Mahanagar (Sub-Metropolitan City) or Nagar (City). Kathmandu is the core of Nepal's largest urban agglomeration located in the Kathmandu Valley consisting of Lalitpur, Kirtipur, Madhyapur Thimi, Bhaktapur and a number of smaller communities. Kathmandu is also known informally as "KTM" or the "tri-city". According to the 2011 census, Kathmandu Metropolitan City has a population of 975.453 and measures 49,45 square kilometres.
The city stands at an elevation of approximately 1.400 metres in the bowl-shaped Kathmandu Valley of central Nepal. It is surrounded by four major hills: Shivapuri, Phulchoki, Nagarjun, and Chandragiri. Kathmandu Valley is part of three districts (Kathmandu, Lalitpur, and Bhaktapur), has the highest population density in the country, and is home to about a twelfth of Nepal's population.
Historically, the Kathmandu Valley and adjoining areas were known as Nepal Mandala. Until the 15th century, Bhaktapur was its capital when two other capitals, Kathmandu and Lalitpur, were established. During the Rana and Shah eras, British historians called the valley itself "Nepal Proper". Today, Kathmandu is not only the capital of the Federal Democratic Republic of Nepal, but also the headquarters of the Bagmati Zone and the Central Development Region of Nepal.
Kathmandu is the gateway to tourism in Nepal. It is also the hub of the country's economy. It has the most advanced infrastructure of any urban area in Nepal, and its economy is focused on tourism, which accounted for 3.8% of Nepal's GDP in 1995–96. Tourism in Kathmandu declined thereafter during a period of political unrest, but since then has improved. In 2013, Kathmandu was ranked third among the top 10 travel destinations on the rise in the world by TripAdvisor, and ranked first in Asia.
The city has a rich history, spanning nearly 2000 years, as inferred from inscriptions found in the valley. Religious and cultural festivities form a major part of the lives of people residing in Kathmandu. Most of Kathmandu's people follow Hinduism and many others follow Buddhism. There are people of other religious beliefs as well, giving Kathmandu a cosmopolitan culture. Nepali is the most commonly spoken language in the city. English is understood by Kathmandu's educated residents. Kathmandu was devastated by a 7.8 magnitude earthquake on April 25, 2015.
ETYMOLOGY
The city of Kathmandu is named after Kasthamandap temple, that stood in Durbar Square. In Sanskrit, Kastha (काष्ठ) means "wood" and Mandap (/मण्डप) means "covered shelter". This temple, also known as Maru Satal (in ″Newar language″), was built in 1596 by King Laxmi Narsingh Malla. The two-storey structure was made entirely of wood, and used no iron nails nor supports. According to legend, all the timber used to build the pagoda was obtained from a single tree. The structure unfortunately collapsed during the major earthquake in April 2015.
The colophons of ancient manuscripts, dated as late as the 20th century, refer to Kathmandu as Kasthamandap Mahanagar in Nepal Mandala. Mahanagar means "great city". The city is called "Kasthamandap" in a vow that Buddhist priests still recite to this day. Thus, Kathmandu is also known as Kasthamandap. During medieval times, the city was sometimes called Kantipur (कान्तिपुर). This name is derived from two Sanskrit words - Kanti and pur. "Kanti" is one of the names of the Goddess Lakshmi, and "pur" means place.
Among the indigenous Newar people, Kathmandu is known as Yen Desa (येँ देश), and Patan and Bhaktapur are known as Yala Desa (यल देश) and Khwopa Desa (ख्वप देश). "Yen" is the shorter form of Yambu (यम्बु), which originally referred to the northern half of Kathmandu.
HISTORY
Archaeological excavations in parts of Kathmandu have found evidence of ancient civilizations. The oldest of these findings is a statue, found in Maligaon, that was dated at 185 AD. The excavation of Dhando Chaitya uncovered a brick with an inscription in Brahmi script. Archaeologists believe it is two thousand years old. Stone inscriptions are an ubiquitous element at heritage sites and are key sources for the history of Nepal
The earliest Western reference to Kathmandu appears in an account of Jesuit Fathers Johann Grueber and Albert d'Orville. In 1661, they passed through Nepal on their way from Tibet to India, and reported that they reached "Cadmendu, the capital of the Kingdom of Necbal".
ANCIENT HISTORY
The ancient history of Kathmandu is described in its traditional myths and legends. According to Swayambhu Purana, the present day Kathmandu was once a lake called Nagdaha. The lake was drained by Manjusri, who established a city called Manjupattan and made Dharmakar the ruler of the land.
Kotirudra Samhita of Shiva Purana, Chapter 11, shloka 18 refers to the place as Nayapala city famous for its Pashupati Shivalinga. The name Nepal probably originates from this city Nayapala.
Very few historical records exist of the period before the medieval Licchavis rulers. According to Gopalraj Vansawali, a genealogy of Nepali monarchs, the rulers of Kathmandu Valley before the Licchavis were Gopalas, Mahispalas, Aabhirs, Kirants, and Somavanshi. The Kirata dynasty was established by Yalamber. During the Kirata era, a settlement called Yambu existed in the northern half of old Kathmandu. In some of the Sino-Tibetan languages, Kathmandu is still called Yambu. Another smaller settlement called Yengal was present in the southern half of old Kathmandu, near Manjupattan. During the reign of the seventh Kirata ruler, Jitedasti, Buddhist monks entered Kathmandu valley and established a forest monastery at Sankhu.
MEDIEVAL HISTORY
LICCHAVI ERA
The Licchavis from the Indo-Gangetic plain migrated north and defeated the Kiratas, establishing the Licchavi dynasty. During this era, following the genocide of Shakyas in Lumbini by Virudhaka, the survivors migrated north and entered the forest monastery in Sankhu masquerading as Koliyas. From Sankhu, they migrated to Yambu and Yengal (Lanjagwal and Manjupattan) and established the first permanent Buddhist monasteries of Kathmandu. This created the basis of Newar Buddhism, which is the only surviving Sanskrit-based Buddhist tradition in the world. With their migration, Yambu was called Koligram and Yengal was called Dakshin Koligram during most of the Licchavi era.Eventually, the Licchavi ruler Gunakamadeva merged Koligram and Dakshin Koligram, founding the city of Kathmandu. The city was designed in the shape of Chandrahrasa, the sword of Manjushri. The city was surrounded by eight barracks guarded by Ajimas. One of these barracks is still in use at Bhadrakali (in front of Singha Durbar). The city served as an important transit point in the trade between India and Tibet, leading to tremendous growth in architecture. Descriptions of buildings such as Managriha, Kailaskut Bhawan, and Bhadradiwas Bhawan have been found in the surviving journals of travelers and monks who lived during this era. For example, the famous 7th-century Chinese traveller Xuanzang described Kailaskut Bhawan, the palace of the Licchavi king Amshuverma. The trade route also led to cultural exchange as well. The artistry of the Newar people - the indigenous inhabitants of the Kathmandu Valley - became highly sought after during this era, both within the Valley and throughout the greater Himalayas. Newar artists travelled extensively throughout Asia, creating religious art for their neighbors. For example, Araniko led a group of his compatriot artists through Tibet and China. Bhrikuti, the princess of Nepal who married Tibetan monarch Songtsän Gampo, was instrumental in introducing Buddhism to Tibet.
MALLA ERA
The Licchavi era was followed by the Malla era. Rulers from Tirhut, upon being attacked by Muslims, fled north to the Kathmandu valley. They intermarried with Nepali royalty, and this led to the Malla era. The early years of the Malla era were turbulent, with raids and attacks from Khas and Turk Muslims. There was also a devastating earthquake which claimed the lives of a third of Kathmandu's population, including the king Abhaya Malla. These disasters led to the destruction of most of the architecture of the Licchavi era (such as Mangriha and Kailashkut Bhawan), and the loss of literature collected in various monasteries within the city. Despite the initial hardships, Kathmandu rose to prominence again and, during most of the Malla era, dominated the trade between India and Tibet. Nepali currency became the standard currency in trans-Himalayan trade.
During the later part of the Malla era, Kathmandu Valley comprised four fortified cities: Kantipur, Lalitpur, Bhaktapur, and Kirtipur. These served as the capitals of the Malla confederation of Nepal. These states competed with each other in the arts, architecture, aesthetics, and trade, resulting in tremendous development. The kings of this period directly influenced or involved themselves in the construction of public buildings, squares, and temples, as well as the development of water spouts, the institutionalization of trusts (called guthis), the codification of laws, the writing of dramas, and the performance of plays in city squares. Evidence of an influx of ideas from India, Tibet, China, Persia, and Europe among other places can be found in a stone inscription from the time of king Pratap Malla. Books have been found from this era that describe their tantric tradition (e.g. Tantrakhyan), medicine (e.g. Haramekhala), religion (e.g. Mooldevshashidev), law, morals, and history. Amarkosh, a Sanskrit-Nepal Bhasa dictionary from 1381 AD, was also found. Architecturally notable buildings from this era include Kathmandu Durbar Square, Patan Durbar Square, Bhaktapur Durbar Square, the former durbar of Kirtipur, Nyatapola, Kumbheshwar, the Krishna temple, and others.
MODERN ERA
EARLY SHAH RULE
The Gorkha Kingdom ended the Malla confederation after the Battle of Kathmandu in 1768. This marked the beginning of the modern era in Kathmandu. The Battle of Kirtipur was the start of the Gorkha conquest of the Kathmandu Valley. Kathmandu was adopted as the capital of the Gorkha empire, and the empire itself was dubbed Nepal. During the early part of this era, Kathmandu maintained its distinctive culture. Buildings with characteristic Nepali architecture, such as the nine-story tower of Basantapur, were built during this era. However, trade declined because of continual war with neighboring nations. Bhimsen Thapa supported France against Great Britain; this led to the development of modern military structures, such as modern barracks in Kathmandu. The nine-storey tower Dharahara was originally built during this era.
RANA RULE
Rana rule over Nepal started with the Kot Massacre, which occurred near Hanuman Dhoka Durbar. During this massacre, most of Nepal's high-ranking officials were massacred by Jang Bahadur Rana and his supporters. Another massacre, the Bhandarkhal Massacre, was also conducted by Kunwar and his supporters in Kathmandu. During the Rana regime, Kathmandu's alliance shifted from anti-British to pro-British; this led to the construction of the first buildings in the style of Western European architecture. The most well-known of these buildings include Singha Durbar, Garden of Dreams, Shital Niwas, and the old Narayanhiti palace. The first modern commercial road in the Kathmandu Valley, the New Road, was also built during this era. Trichandra College (the first college of Nepal), Durbar School (the first modern school of Nepal), and Bir Hospital (the first hospital of Nepal) were built in Kathmandu during this era. Rana rule was marked by tyranny, debauchery, economic exploitation and religious persecution.
GEOGRAPHY
Kathmandu is located in the northwestern part of Kathmandu Valley to the north of the Bagmati River and covers an area of 50,67 square kilometres. The average elevation is 1.400 metres above sea level. The city is directly bounded by several other municipalities of the Kathmandu valley: south of the Bagmati by Lalitpur Sub-Metropolitan City (Patan) with which it today forms one urban area surrounded by a ring road, to the southwest by Kirtipur Municipality and to the east by Madyapur Thimi Municipality. To the north the urban area extends into several Village Development Committees. However, the urban agglomeration extends well beyond the neighboring municipalities, e. g. to Bhaktapur and just about covers the entire Kathmandu valley.
Kathmandu is dissected by eight rivers, the main river of the valley, the Bagmati and its tributaries, of which the Bishnumati, Dhobi Khola, Manohara Khola, Hanumant Khola, and Tukucha Khola are predominant. The mountains from where these rivers originate are in the elevation range of 1.500–3.000 metres, and have passes which provide access to and from Kathmandu and its valley. An ancient canal once flowed from Nagarjuna hill through Balaju to Kathmandu; this canal is now extinct.
Kathmandu and its valley are in the Deciduous Monsoon Forest Zone (altitude range of 1.200–2.100 metres), one of five vegetation zones defined for Nepal. The dominant tree species in this zone are oak, elm, beech, maple and others, with coniferous trees at higher altitude.
TOURISM
Tourism is considered another important industry in Nepal. This industry started around 1950, as the country's political makeup changed and ended the country's isolation from the rest of the world. In 1956, air transportation was established and the Tribhuvan Highway, between Kathmandu and Raxaul (at India's border), was started. Separate organizations were created in Kathmandu to promote this activity; some of these include the Tourism Development Board, the Department of Tourism and the Civil Aviation Department. Furthermore, Nepal became a member of several international tourist associations. Establishing diplomatic relations with other nations further accentuated this activity. The hotel industry, travel agencies, training of tourist guides, and targeted publicity campaigns are the chief reasons for the remarkable growth of this industry in Nepal, and in Kathmandu in particular.
Since then, tourism in Nepal has thrived; it is sometimes called the "third religion" of Nepal. It is the country's most important industry. Tourism is a major source of income for most of the people in the city, with several hundred thousand visitors annually. Hindu and Buddhist pilgrims from all over the world visit Kathmandu's religious sites such as Pashupatinath, Swayambhunath, Boudhanath and Budhanilkantha. From a mere 6179 tourists in 1961–62, the number jumped to 491504 in 1999-2000. With the end of Maoist insuregency period in 2009 there was a significant rise of 509,956 tourist arrivals. Since then, tourism has improved as the country turned into a Democratic Republic. In economic terms, the foreign exchange registered 3.8% of the GDP in 1995–96 but then started declining. The high level of tourism is attributed to the natural grandeur of the Himalayas and the rich cultural heritage of the country.
The neighborhood of Thamel is Kathmandu's primary "traveler's ghetto", packed with guest houses, restaurants, shops, and bookstores, catering to tourists. Another neighborhood of growing popularity is Jhamel, a name for Jhamsikhel coined to rhyme with Thamel. Jhochhen Tol, also known as Freak Street, is Kathmandu's original traveler's haunt, made popular by the hippies of the 1960s and 1970s; it remains a popular alternative to Thamel. Asan is a bazaar and ceremonial square on the old trade route to Tibet, and provides a fine example of a traditional neighborhood.
With the opening of the tourist industry after the change in the political scenario of Nepal in 1950, the hotel industry drastically improved. Now Kathmandu boasts several five-star hotels like Hyatt Regency, Hotel Yak & Yeti, The Everest Hotel, Hotel Radisson, Hotel De L'Annapurna, The Malla Hotel, Shangri-La Hotel (which is not operated by the Shangri-La Hotel Group) and The Shanker Hotel. There are several four-star hotels such as Hotel Vaishali, Hotel Narayani, The Blue Star and Grand Hotel. The Garden Hotel, Hotel Ambassador, and Aloha Inn are among the three-star hotels in Kathmandu. Hotels like Hyatt Regency, De L'Annapurna and Hotel Yak & Yeti are among the five-star hotels providing casinos as well.
DEMOGRAPHICS
Kathmandu's urban cosmopolitan character has made it the most populous city in Nepal, recording a population of 671846 residents living in 235387 households in the metropolitan area, according to the 2001 census. According to the National Population Census of 2011, the total population of Kathmandu city was 975543 with an annual growth rate of 6,12% with respect to the population figure of 2001. 70% of the total population residing in Kathmandu are aged between 15 and 59.
Over the years the city has been home to people of various ethnicities, resulting in a range of different traditions and cultural practices. In one decade, the population increased from 427045 in 1991 to 671805 in 2001. The population was projected to reach 915071 in 2011 and 1.319.597 by 2021. To keep up this population growth, the KMC-controlled area of 5,076.6 hectares has expanded to 8.214 hectares in 2001. With this new area, the population density which was 85 in 1991 is still 85 in 2001; it is likely to jump to 111 in 2011 and 161 in 2021.
ETHNIC GROUPS
The largest ethnic groups are Newar (29.6%), Matwali (25.1% Sunuwar, Gurung, Magars, Tamang etc.), Khas Brahmins (20.51%) and Chettris (18.5%) . Tamangs originating from surrounding hill districts can be seen in Kathmandu. More recently, other hill ethnic groups and Caste groups from Terai have become present as well in vast majority. The major languages are Nepali, Nepal Bhasa and English is understood by about 30% of the people. The major religions are Hinduism and Buddhism.
The linguistic profile of Kathmandu underwent drastic changes during the Shah dynasty's rule because of its strong bias towards the Brahminic culture. Sanskrit language therefore was preferred and people were encouraged to learn it even by attending Sanskrit learning centers in Terai. Sanskrit schools were specially set up in Kathmandu and in the Terai region to inculcate traditional Hindu culture and practices originated from Nepal.
ARCHITECTURE AND CITYSCAPE
The ancient trade route between India and Tibet that passed through Kathmandu enabled a fusion of artistic and architectural traditions from other cultures to be amalgamated with local art and architecture. The monuments of Kathmandu City have been influenced over the centuries by Hindu and Buddhist religious practices. The architectural treasure of the Kathmandu valley has been categorized under the well-known seven groups of heritage monuments and buildings. In 2006 UNESCO declared these seven groups of monuments as a World Heritage Site (WHS). The seven monuments zones cover an area of 188,95 hectares, with the buffer zone extending to 239,34 hectares. The Seven Monument Zones (Mzs) inscribed originally in 1979 and with a minor modification in 2006 are Durbar squares of Hanuman Dhoka, Patan and Bhaktapur, Hindu temples of Pashupatinath and Changunarayan, the Buddhist stupas of Swayambhu and Boudhanath.
DURBAR SQUARES
The literal meaning of Durbar Square is a "place of palaces". There are three preserved Durbar Squares in Kathmandu valley and one unpreserved in Kirtipur. The Durbar Square of Kathmandu is located in the old city and has heritage buildings representing four kingdoms (Kantipur, Lalitpur, Bhaktapur, Kirtipur); the earliest is the Licchavi dynasty. The complex has 50 temples and is distributed in two quadrangles of the Durbar Square. The outer quadrangle has the Kasthamandap, Kumari Ghar, and Shiva-Parvati Temple; the inner quadrangle has the Hanuman Dhoka palace. The squares were severely damaged in the April 2015 Nepal earthquake.
Hanuman Dhoka is a complex of structures with the Royal Palace of the Malla kings and of the Shah dynasty. It is spread over five acres. The eastern wing, with ten courtyards, is the oldest part, dating to the mid-16th century. It was expanded by King Pratap Malla in the 17th century with many temples. The royal family lived in this palace until 1886 when they moved to Narayanhiti Palace. The stone inscription outside is in fifteen languages.
Kumari Ghar is a palace in the center of the Kathmandu city, next to the Durbar square where a Royal Kumari selected from several Kumaris resides. Kumari, or Kumari Devi, is the tradition of worshipping young pre-pubescent girls as manifestations of the divine female energy or devi in South Asian countries. In Nepal the selection process is very rigorous. Kumari is believed to be the bodily incarnation of the goddess Taleju (the Nepali name for Durga) until she menstruates, after which it is believed that the goddess vacates her body. Serious illness or a major loss of blood from an injury are also causes for her to revert to common status. The current Royal Kumari, Matina Shakya, age four, was installed in October 2008 by the Maoist government that replaced the monarchy.
Kasthamandap is a three-storeyed temple enshrining an image of Gorakhnath. It was built in the 16th century in pagoda style. The name of Kathmandu is a derivative of the word Kasthamandap. It was built under the reign of King Laxmi Narsingha Malla. Kasthamandap stands at the intersection of two ancient trade routes linking India and Tibet at Maru square. It was originally built as a rest house for travelers.
PASHUPATINATH TEMPLE
The Pashupatinath Temple is a famous 5th century Hindu temple dedicated to Lord Shiva (Pashupati). Located on the banks of the Bagmati River in the eastern part of Kathmandu, Pashupatinath Temple is the oldest Hindu temple in Kathmandu. It served as the seat of national deity, Lord Pashupatinath, until Nepal was secularized. However, a significant part of the temple was destroyed by Mughal invaders in the 14th century and little or nothing remains of the original 5th-century temple exterior. The temple as it stands today was built in the 19th century, although the image of the bull and the black four-headed image of Pashupati are at least 300 years old. The temple is a UNESCO World Heritage Site. Shivaratri, or the night of Lord Shiva, is the most important festival that takes place here, attracting thousands of devotees and sadhus.
Believers in Pashupatinath (mainly Hindus) are allowed to enter the temple premises, but non-Hindu visitors are allowed to view the temple only from the across the Bagmati River. The priests who perform the services at this temple have been Brahmins from Karnataka, South India since the time of Malla king Yaksha Malla. This tradition is believed to have been started at the request of Adi Shankaracharya who sought to unify the states of Bharatam (Unified India) by encouraging cultural exchange. This procedure is followed in other temples around India, which were sanctified by Adi Shankaracharya.
The temple is built in the pagoda style of architecture, with cubic constructions, carved wooden rafters (tundal) on which they rest, and two-level roofs made of copper and gold.
BOUDHANATH
The Boudhanath, (also written Bouddhanath, Bodhnath, Baudhanath or the Khāsa Chaitya), is one of the holiest Buddhist sites in Nepal, along with Swayambhu. It is a very popular tourist site. Boudhanath is known as Khāsti by Newars and as Bauddha or Bodhnāth by speakers of Nepali. Located about 11 km from the center and northeastern outskirts of Kathmandu, the stupa's massive mandala makes it one of the largest spherical stupas in Nepal. Boudhanath became a UNESCO World Heritage Site in 1979.The base of the stupa has 108 small depictions of the Dhyani Buddha Amitabha. It is surrounded with a brick wall with 147 niches, each with four or five prayer wheels engraved with the mantra, om mani padme hum. At the northern entrance where visitors must pass is a shrine dedicated to Ajima, the goddess of smallpox. Every year the stupa attracts many Tibetan Buddhist pilgrims who perform full body prostrations in the inner lower enclosure, walk around the stupa with prayer wheels, chant, and pray. Thousands of prayer flags are hoisted up from the top of the stupa downwards and dot the perimeter of the complex. The influx of many Tibetan refugees from China has seen the construction of over 50 Tibetan gompas (monasteries) around Boudhanath.
SWAYAMBHU
Swayambhu is a Buddhist stupa atop a hillock at the northwestern part of the city. This is among the oldest religious sites in Nepal. Although the site is considered Buddhist, it is revered by both Buddhists and Hindus. The stupa consists of a dome at the base; above the dome, there is a cubic structure with the eyes of Buddha looking in all four directions.[clarification needed] There are pentagonal Toran above each of the four sides, with statues engraved on them. Behind and above the torana there are thirteen tiers. Above all the tiers, there is a small space above which lies a gajur.
CULTURE
ARTS
Kathmandu valley is described as "an enormous treasure house of art and sculptures", which are made of wood, stone, metal, and terracotta, and found in profusion in temples, shrines, stupas, gompas, chaityasm and palaces. The art objects are also seen in street corners, lanes, private courtyards, and in open ground. Most art is in the form of icons of gods and goddesses. Kathmandu valley has had this art treasure very long, but received worldwide recognition only after the country opened its doors to the outside world in 1950.
The religious art of Nepal and Kathmandu in particular consists of an iconic symbolism of the Mother Goddesses such as: Bhavani, Durga, Gaja-Lakshmi, Hariti-Sitala, Mahsishamardini, Saptamatrika (seven mother goddesses), and Sri-Lakshmi(wealth-goddess). From the 3rd century BC, apart from the Hindu gods and goddesses, Buddhist monuments from the Ashokan period (it is said that Ashoka visited Nepal in 250 BC) have embellished Nepal in general and the valley in particular. These art and architectural edifices encompass three major periods of evolution: the Licchavi or classical period (500 to 900 AD), the post-classical period (1000 to 1400 AD), with strong influence of the Palla art form; the Malla period (1400 onwards) that exhibited explicitly tantric influences coupled with the art of Tibetan Demonology.
A broad typology has been ascribed to the decorative designs and carvings created by the people of Nepal. These artists have maintained a blend of Hinduism and Buddhism. The typology, based on the type of material used are: Stone Art, Metal Art, Wood Art, Terracotta Art, and Painting.
MUSEUMS
Kathmandu is home to a number of museums and art galleries, including the National Museum of Nepal and the Natural History Museum of Nepal. Nepal's art and architecture is an amalgamation of two ancient religions, Hinduism and Buddhhism. These are amply reflected in the many temples, shrines, stupas, monasteries, and palaces in the seven well-defined Monument Zones of the Kathmandu valley recognized as a UNESCO World Heritage Site. This amalgamation is also reflected in the planning and exhibitions in museums and art galleries throughout Kathmandu and its sister cities of Patan and Bhaktapur. The museums display unique artifacts and paintings from the 5th century CE to the present day, including archeological exportation.
KATHMANDU MUSEUMS ABD ART GALLERIES INCLUDE:
The National Museum
The Natural History Museum
Hanumandhoka Palace Complex
The Kaiser Library
The National Art Gallery
The NEF-ART (Nepal Fine Art) Gallery
The Nepal Art Council Gallery
Narayanhity Palace Museum
The Taragaon Museum
The National Museum is located in the western part of Kathmandu, near the Swayambhunath stupa in an historical building. This building was constructed in the early 19th century by General Bhimsen Thapa. It is the most important museum in the country, housing an extensive collection of weapons, art and antiquities of historic and cultural importance. The museum was established in 1928 as a collection house of war trophies and weapons, and the initial name of this museum was Chhauni Silkhana, meaning "the stone house of arms and ammunition". Given its focus, the museum contains an extensive quantity of weapons, including locally made firearms used in wars, leather cannons from the 18th–19th century, and medieval and modern works in wood, bronze, stone and paintings.
The Natural History Museum is located in the southern foothills of Swayambhunath hill and has a sizeable collection of different species of animals, butterflies, and plants. The museum is noted for its display of species, from prehistoric shells to stuffed animals.
The Tribhuvan Museum contains artifacts related to the King Tribhuvan (1906–1955). It has a variety of pieces including his personal belongings, letters and papers, memorabilia related to events he was involved in and a rare collection of photos and paintings of Royal family members. The Mahendra Museum is dedicated to king Mahendra of Nepal (1920–1972). Like the Tribhuvan Museum, it includes his personal belongings such as decorations, stamps, coins and personal notes and manuscripts, but it also has structural reconstructions of his cabinet room and office chamber. The Hanumandhoka Palace, a lavish medieval palace complex in the Durbar, contains three separate museums of historic importance. These museums include the Birendra museum, which contains items related to the second-last monarch, Birendra of Nepal.
The enclosed compound of the Narayanhity Palace Museum is in the north-central part of Kathmandu. "Narayanhity" comes from Narayana, a form of the Hindu god Lord Vishnu, and Hiti, meaning "water spout" (Vishnu's temple is located opposite the palace, and the water spout is located east of the main entrance to the precinct). Narayanhity was a new palace, in front of the old palace built in 1915, and was built in 1970 in the form of a contemporary Pagoda. It was built on the occasion of the marriage of King Birenda Bir Bikram Shah, then heir apparent to the throne. The southern gate of the palace is at the crossing of Prithvipath and Darbar Marg roads. The palace area covers 30 hectares and is fully secured with gates on all sides. This palace was the scene of the Nepali royal massacre. After the fall of the monarchy, it was converted to a museum.The Taragaon Museum presents the modern history of the Kathmandu Valley. It seeks to document 50 years of research and cultural heritage conservation of the Kathmandu Valley, documenting what artists photographers architects anthropologists from abroad had contributed in the second half of the 20th century. The actual structure of the Museum showcases restoration and rehabilitation efforts to preserve the built heritage of Kathmandu. It was designed by Carl Pruscha (master-planner of the Kathmandy Valley) in 1970 and constructed in 1971. Restoration works began in 2010 to rehabilitate the Taragaon hostel into the Taragaon Museum. The design uses local brick along with modern architectural design elements, as well as the use of circle, triangles and squares. The Museum is within a short walk from the Boudhnath stupa, which itself can be seen from the Museum tower.
ART GALLERIES
Kathmandu is a center for art in Nepal, displaying the work of contemporary artists in the country and also collections of historical artists. Patan in particular is an ancient city noted for its fine arts and crafts. Art in Kathmandu is vibrant, demonstrating a fusion of traditionalism and modern art, derived from a great number of national, Asian, and global influences. Nepali art is commonly divided into two areas: the idealistic traditional painting known as Paubhas in Nepal and perhaps more commonly known as Thangkas in Tibet, closely linked to the country's religious history and on the other hand the contemporary western-style painting, including nature-based compositions or abstract artwork based on Tantric elements and social themes of which painters in Nepal are well noted for. Internationally, the British-based charity, the Kathmandu Contemporary Art Centre is involved with promoting arts in Kathmandu.
Kathmandu contains many notable art galleries. The NAFA Gallery, operated by the Arts and crafts Department of the Nepal Academy is housed in Sita Bhavan, a neo-classical old Rana palace.
The Srijana Contemporary Art Gallery, located inside the Bhrikutimandap Exhibition grounds, hosts the work of contemporary painters and sculptors, and regularly organizes exhibitions. It also runs morning and evening classes in the schools of art. Also of note is the Moti Azima Gallery, located in a three storied building in Bhimsenthan which contains an impressive collection of traditional utensils and handmade dolls and items typical of a medieval Newar house, giving an important insight into Nepali history. The J Art Gallery is also located in Kathmandu, near the Royal Palace in Durbarmarg, Kathmandu and displays the artwork of eminent, established Nepali painters. The Nepal Art Council Gallery, located in the Babar Mahal, on the way to Tribhuvan International Airport contains artwork of both national and international artists and extensive halls regularly used for art exhibitions.
CUISINE
The staple food of most of Kathmanduites is dal bhat. It consists of rice and lentil soup, generally served with vegetable curries, achar and sometimes Chutney. Momo, a type of Nepali version of Tibetan dumpling, has become prominent in Nepal with many street vendors selling it. It is one of the most popular fast foods in Kathmandu. Various Nepali variants of momo including buff (i.e. buffalo) momo, chicken momo, and vegetarian momo are famous in Kathmandu. Dal Bhaat is the local cuisine of Kathmandu.
Most of the cuisines found in Kathmandu are non-vegetarian. However, the practice of vegetarianism is not uncommon, and vegetarian cuisines can be found throughout the city. Consumption of beef is very uncommon and considered taboo in many places. Buff (meat of water buffalo) is very common. There is a strong tradition of buff consumption in Kathmandu, especially among Newars, which is not found in other parts of Nepal. Consumption of pork was considered taboo until a few decades ago. Due to the intermixing with Kirat cuisine from eastern Nepal, pork has found a place in Kathmandu dishes. A fringe population of devout Hindus and Muslims consider it taboo. The Muslims forbid eating buff as from Quran while Hindus eat all varieties except Cow's meat as the consider Cow to be a goddess and symbol of purity. The chief breakfast for locals and visitors is mostly Momo or Chowmein.
Kathmandu had only one restaurant in 1955. A large number of restaurants in Kathmandu have since opened, catering Nepali cuisine, Tibetan cuisine, Chinese cuisine and Indian cuisine in particular. Many other restaurants have opened to accommodate locals, expatriates, and tourists. The growth of tourism in Kathmandu has led to culinary creativity and the development of hybrid foods to accommodate for tourists such as American chop suey, which is a sweet-and-sour sauce with crispy noodles with a fried egg commonly added on top and other westernized adaptations of traditional cuisine. Continental cuisine can be found in selected places. International chain restaurants are rare, but some outlets of Pizza Hut and KFC have recently opened there. It also has several outlets of the international ice-cream chain Baskin-Robbins
Kathmandu has a larger proportion of tea drinkers than coffee drinkers. Tea is widely served but is extremely weak by western standards. It is richer and contains tea leaves boiled with milk, sugar and spices. Alcohol is widely drunk, and there are numerous local variants of alcoholic beverages. But its use has been now reduced.refnational survey. Drinking and driving is illegal, and authorities have a zero tolerance policy. Ailaa and thwon (alcohol made from rice) are the alcoholic beverages of Kathmandu, found in all the local bhattis (alcohol serving eateries). Chhyaang, tongba (fermented millet or barley) and rakshi are alcohols from other parts of Nepal which are found in Kathmandu. However, shops and bars in Kathmandu widely sell western and Nepali beers. Shops are forbidden to sell alcohol on the first two days and last two days of the Nepali month (Nepal Sambat).
FESTIVALS
Most of the fairs and festivals in Kathmandu originated in the Malla period or earlier. Traditionally, these festivals were celebrated by Newars. In recent years, these festivals have found wider participation from other Kathmanduites as well. As the capital of the Republic of Nepal, various national festivals are celebrated in Kathmandu. With mass migration to the city, the cultures of Khas from the west, Kirats from the east, Bon/Tibetan from the north, and Mithila from the south meet in the capital and mingle harmoniously. The festivities such as the Ghode (horse) Jatra, Indra Jatra, Dashain Durga Puja festivals, Shivratri and many more are observed by all Hindu and Buddhist communities of Kathmandu with devotional fervor and enthusiasm. Social regulation in the codes enacted incorporate Hindu traditions and ethics. These were followed by the Shah kings and previous kings, as devout Hindus and protectors of Buddhist religion.
Cultural continuity has been maintained for centuries in the exclusive worship of goddesses and deities in Kathmandu and the rest of the country. These deities include the Ajima, Taleju (or Tulja Bhavani), Digu taleju, and Kumari (the living goddess).[citation needed] The artistic edifices have now become places of worship in the everyday life of the people, therefore a roster is maintained to observe annual festivals. There are 133 festivals held in the year.
Some of the traditional festivals observed in Kathmandu, apart from those previously mentioned, are Bada Dashain, Tihar, Chhath, Maghe Sankranti, Naga Panchami, Janai Poornima, Pancha Dan, Teej/Rishi Panchami, Pahan Charhe, Jana Baha Dyah Jatra (White Machchhendranath Jatra), and Matatirtha Aunsi.
HINDUISM
Assumedly, together with the kingdom of Licchhavi (c. 400 to 750), Hinduism and the endogam social stratification of the Caste was established in Kathmandu Valley. The Pashupatinath Temple, Changu Narayan temple (the oldest), and the Kasthamandap are of particular importance to Hindus. Other notable Hindu temples in Kathmandu and the surrounding valley include Bajrayogini Temple, Dakshinkali Temple, Guhyeshwari Temple, and the Sobha Bhagwati shrine.
The Bagmati River which flows through Kathmandu is considered a holy river both by Hindus and Buddhists, and many Hindu temples are located on the banks of this river. The importance of the Bagmati also lies in the fact that Hindus are cremated on its banks, and Kirants are buried in the hills by its side. According to the Nepali Hindu tradition, the dead body must be dipped three times into the Bagmati before cremation. The chief mourner (usually the first son) who lights the funeral pyre must take a holy riverwater bath immediately after cremation. Many relatives who join the funeral procession also take bath in the Bagmati River or sprinkle the holy water on their bodies at the end of cremation as the Bagmati is believed to purify people spiritually.
BUDDHISM
Buddhism started in Kathmandu with the arrival of Buddhist monks during the time of Buddha (c. 563 - 483 BC). They started a forest monastery in Sankhu. This monastery was renovated by Shakyas after they fled genocide from Virudhaka (rule: 491-461 BC).
During the Hindu Lichchavi era (c. 400 to 750), various monasteries and orders were created which successively led to the formation of Newar Buddhism, which is still practiced in the primary liturgical language of Hinduism, Sanskrit.
WIKIPEDIA
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Constructed in the Writers' style, now home to South Eastern Railway. Full story here double-dolphin.blogspot.in/2014/06/the-office-of-military...
Charles Afriyie and Michell Cook lesson with Mangi Huang, Sihang Zhou, Chen Jiamin, Kasia Scott - Accounting and Finance students (model release forms signed)