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Is the most important festival of Kamakhya temple of Guwahati and is held every year during monsoon (mid-June). It is a ritual of austerities celebrated with 'Tantric rites'. It is a common belief that the reigning diety, 'Kamakhya' , 'The Mother Shakti' goes through her annual cycle of menstruation during this period.

 

During Ambubashi the doors of the temple remain closed for three days. It is believed that the earth becomes impure for three days. During this time no farming work is undertaken. Daily worship and other religious performances are suspended during this period. After three days, the temple doors are reopened after the Goddess is bathed and other rituals performed. It is believed that the mother earth regains her purity now. This is purely a ritual of Tantric cult.

 

Ambubachi mela is held at the Kamakhya temple, after being closed for the afore-mentioned three days. On the fourth day only the devotees are allowed to enter inside the temple for worship. Thousands of devotees from all over India visit this mela.

source:http://assamtourism.gov.in/assam/ambubachi.html

The Baiga girls are famous for their tattoos and mostly for the one on their forehead. They get it done when they have had their first menstruation and is sign of being a mature woman.

 

© Steven Goethals

  

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The Bitter Melon (momordica charantia) is a medicinal fruit that is used for diabetes, kidney stones, fever, a skin condition called psoriasis, and liver disease; to start menstruation; and as supportive treatment for people with HIV/AIDS. Topically, bitter melon is used for deep skin infections (abscesses) and wounds

Mi sono venute le mestruazioni quando avevo undici anni. Un avvenimento che mi ha segnato molto come persona, ed anche in un certo senso, traumatizzata vista la giovane età. Il mio ciclo fino ai ventitré anni è stato caratterizzato ogni mese da dolori che frequentemente hanno condizionato le mie attività quotidiane. Dolori ai fianchi, schiena, caviglie e gambe. Fitte che mi facevano mancare il respiro e mi costringevano a rimanere a letto una giornata intera. Accadeva spesso che nei primi tre giorni di mestruazioni evitassi di uscire per paura di stare male fuori casa.

 

Ho iniziato ad avere uno strano modo di prendere questo avvenimento mensile. Ogni mese, era come se diventassi due persone diverse. La me “senza ciclo” con jeans stretti, camicette a fantasia e vestiti a fiori, mentre la me “con il ciclo”, con pantaloni della tuta pensati per non stringere la vita, maglie larghe dai colori scuri e abiti specifici per sentirmi a mio agio. Insomma.. tutto completamente opposto.

 

Ogni mese era come se si alternassero dentro me due periodi, due vite e due persone opposte.

 

E’ successo poi, che dai ventitré anni mi sono resa conto che non potevo continuare a farmi condizionare così ed ho cominciato ad imparare a prendere l’arrivo delle mestruazioni con più filosofia e positività. Ho imparato a conoscere a fondo e a gestire il dolore. Alla fine ho iniziato ad accettare il mio ciclo come una parte di me, naturale ed essenziale. In seguito le fitte sono leggermente diminuite o forse, sono riuscita ad imparare a come gestirle.

 

Cos’è successo in seguito?

 

Sono uscita di casa durante i primi tre giorni del ciclo, ho indossato vestiti a fiori durante le mestruazioni e non ho più avuto paura dell’arrivo di quei giorni.

 

In alcune persone il ciclo può essere estremamente doloroso e difficile da affrontare, ma che sia doloroso o no, è pur sempre parte di noi.

----

I had the first menstruation when I was eleven years old. An event that marked me a lot, and also traumatized me because I was so young. My period up to the twenty-three years was characterized every month by pains that frequently conditioned my daily activities. Pains to the sides, back, ankles and legs. Sharp pains that made me miss the breath and they forced me to remain in bed a whole day. It often happened that in the first three days of menstruations I avoided to go out for fear to feel sick out of house. I began to face this this monthly event in a strange way. Every month, it was as if I became two different people. The me "without period" with skinny jeans, patterned blouses and flowery suits, while the me "with the period", with large comfortable trousers, oversize and dark sweaters and clothes, to feel me at my ease. In short.. all completely the opposite. Every month I alternated inside me two periods, two lives and two opposite people. When I was twenty-trhee it happened that I realized I couldn't make me condition so much and I started to face the arrival of the menstruation with more philosophy and positiveness. I learned how to manage the pain and accepted my period as a part of me. Subsequently the sharp pains are slightly decreased or I have perhaps succeeded in learning how to manage them.

 

What thappened then?

 

Now I go out during the first three days of the cycle, I wear flowery dreesses during the menstruation and I’m not afraid of the arrival of those days anymore.

 

In some people the period can be extremely painful and difficult to face, but painful or not, it is always part of us.

The Bitter Melon (momordica charantia) is a medicinal vine that its fruit is used for diabetes, kidney stones, fever, a skin condition called psoriasis, and liver disease; to start menstruation; and as supportive treatment for people with HIV/AIDS. Topically, bitter melon is used for deep skin infections (abscesses) and wounds.

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

Modess advertisement from the June 1952 issue of Woman's Day magazine.

Nail technicians and skin-care specialists (the salon workers who do the most waxing) earn a mean annual pre-tax wage of $22,150 to $31,990. This figure doesn't include tips, which can total another $4,430 to $6,398—a clear financial incentive to befriend your clients in this service-based, nonreciprocal way.

 

And yet. When it came to 38, I wanted the cash, not the compliment, to show the value of my abilities. And maybe, to compensate for how she got to leave feeling so clean and sexy—but I could still smell her body on me, ever so faintly, even after I threw away the gloves and washed my hands.

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........***** All images are copyrighted by their respective authors ........

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I’m not sure what the phrase “owning your sexuality” means to you, but for me, one thing it entails is responsibility: doing my best to make sexual choices that are sound for me and a partner. (That’s also part of doing consent well.)

 

If I am offering something sexually light and fun but anticipate that it will be emotionally or interpersonally complex–or if I’m feeling stressed, confused and worried about it–then I can know that easy-breezy is neither what I can expect nor earnestly offer.

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You are here: Home / Health / Can Sex “Just for Fun” Be Emotionally Healthy?

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Can Sex “Just for Fun” Be Emotionally Healthy?

October 11, 2011 by Heather Corinna

 

msmagazine.com/blog/blog/2011/10/11/can-sex-just-for-fun-...

 

This week’s installment of Heather Corinna‘s sex-and-relationships advice column tackles the issue of casual sex.

 

...Q: So excited for this new blog spot! Can you discuss whether it’s emotionally healthy to have sex outside of relationships? I want to own my sexuality, but all of the advice around me seems to be no-sex-outside-of-relationships-or-marriage. I know this depends on the individual, but any insight would be great! I’ve been toying with asking an ex–whom I am friends with–to have sex just for fun. I’m 98 percent sure he’ll agree, but I am worried about emotional health consequences. He has always wanted a much closer relationship than I do. I’m worried I’ll feel guilty for possibly leading him (or myself) into wanting more.

 

You’re right: this is a very individual and situational decision. To give some context, a recent study found that, on average, for 20-year-olds, casual sex and committed relationships led to the same level of psychological health. But individuals aren’t averages. Not everyone wants or is comfortable with sex in the same kinds of relationships or scenarios (including committed relationships). Context and interpersonal dynamics factor in, too.

 

There are some guidelines, however, that everyone can apply. When a sexual situation is likely to be sound, we usually feel good heading into it, as does anyone else involved. If we feel uncertain or predict negative feelings on anyone’s part, those are strong cues not to proceed.

 

I’m not sure what the phrase “owning your sexuality” means to you, but for me, one thing it entails is responsibility: doing my best to make sexual choices that are sound for me and a partner. (That’s also part of doing consent well.) If I am offering something sexually light and fun but anticipate that it will be emotionally or interpersonally complex–or if I’m feeling stressed, confused and worried about it–then I can know that easy-breezy is neither what I can expect nor earnestly offer.

 

Even when I’m having sex-for-sex’s-sake–which I would define as sex that takes place outside of a larger intimate relationship, without any agreed-upon, intended or implied commitment–that doesn’t mean I have zero responsibility for my emotional health or that of others. My partner (or wanna-be partner) and I still owe one another respect, care and consideration, which includes considering possible outcomes, even if we don’t intend to be there with each other for them.

 

It sounds like you’re on board with that, and you’ve already voiced your own sense that this specific situation probably isn’t sound for you or your ex. While he’d likely agree to sex, clearly some of this wouldn’t be fun for him or you, and could be an emotional landmine. While your romantic relationship may be over, you two are in a relationship: you have a history and a friendship, and it sounds like you have strong feelings for and about one another that are not only or primarily sexual. If what you want is just a roll in the proverbial hay, this isn’t likely to be it.

 

It also sounds like you’ve been curious about sex outside of romantic relationships, but you haven’t felt supported in or exposed to alternatives. So you might also want to give yourself more time to take a bit more stock of what you want and to find people to talk with who aren’t all saying the same things. If that’s not currently available to you, Sex & Single Girls is a great anthology with a diverse array of women writing about various sexual experiences. I also think Jaclyn Friedman’s new book, What You Really Really Want, could be just the thing for you.

 

My best advice is that you hold out for an opportunity to explore casual sex if and when you feel a lot better about it. That will also likely entail a partner or scenario you don’t feel so conflicted about; that feels more likely to be explosive in the ways you want, rather than the ways you don’t.

 

Check out last week’s advice about lube blues.

 

Have a sex, sexual-health or relationships question you want answered? Email it to Heather at sexandrelationships@msmagazine.com. By sending a question to that address, you acknowledge you give permission for your question to be published. Your email address and any other personally identifying information will remain private. Not all questions will receive answers.

Photo from Flickr user skampy under Creative Commons 2.0.

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You are here: Home / Life / When the Sweet Spot Becomes a Sore Spot

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When the Sweet Spot Becomes a Sore Spot

October 31, 2011 by Heather Corinna

 

msmagazine.com/blog/blog/2011/10/31/when-the-sweet-spot-b...

  

Q: I’m a 21-year-old lesbian. A problem has popped up in me and my girlfriend’s sex life. When we practice tribadism with just skin, after a while a very small raw spot will show up, bringing with it a sharp pain. Both of us have this problem. Neither of us is clean-shaven, but we do trim–would shaving help? Is there anything else we can do?

 

A: Ah, friction. Sometimes it feels so awesome. Other times it hurts. Part of what makes genitals so sensitive is that genital tissue is far more delicate than other kinds of skin on our bodies. With genital friction, there’s a tipping point after which a wowie can turn into an owie.

 

To avoid being rubbed raw, first make sure you and your partner are always very well-lubricated. Lube from a bottle tends to do the job better than our bodies’ lubricant when it comes to friction-intensive sex.

 

Apply lube before you start and add more as needed throughout. Be generous and don’t skimp.

 

I checked in with Searah Deysach, the fantastic owner of Early to Bed, to see if she had any specific lube suggestions; she keeps up with brands and types like nobody’s business. She suggested a high-quality silicone lube, such as Uberlube or Sliquid Silver–they tend to be longer-lasting and slicker than water-based lubricants. But if you prefer water-based, she suggests glycerin-free brands such as Sliquid Sea or Liquid Silk (my fave), which are kinder to vulvas and vaginas than those with glycerin.

Searah and I are of one mind about hairy issues. She says, “Hair that is growing back after shaving can be especially irritating, as stubble can be vicious on delicate tissues. “ I agree. Stubble from hair removal is more likely to irritate than the softer pubic hair we tend to have when we don’t shave. If all you do is trim, chances are hair isn’t the problem.

 

Consider positioning. I’d suggest experimenting with an eye for reducing how much weight is being put on each of your genitals. Try finding ways you can scissor without anyone really being “on top” at all, like lying on your backs toe to head. Searah suggested straddling your lover’s thigh as an alternative. Similar feeling, less pain. If you do like a missionary-style V-on-V position, whoever’s on top can try to balance so less weight rests on the other person’s tender bits–e.g., by bracing their hands on a headboard. Mixing up positions often helps, too. And if and when either of you start feeling raw, don’t keep going with the activity that got you there–take a break from genital sex or at least consider that spot done for the day. If it remains raw the next day, lay off the intense pressure for as long as it takes to heal.

 

Now and then this still might happen, especially because, when we’re very aroused, pleasure can cause us to space out on signals of pain. But with these adjustments, you can probably make it a rarity instead of a norm.

 

Check out last week’s advice to a woman whose fiancé monitored her vagina’s size.

 

Have a sex, sexual-health or relationships question you want answered? Email it to Heather at sexandrelationships@msmagazine.com. By sending a question to that address, you acknowledge you give permission for your question to be published. Your email address and any other personally identifying information will remain private. Not all questions will receive answers.

 

Photo from Flickr user Gray Marchiori-Simpson under license from Creative Commons 2.0

 

Line drawing from Wikimedia Commons.

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......item 3).... Slate ... www.slate.com ... HOME / DOUBLEX : WHAT WOMEN REALLY THINK ABOUT NEWS, POLITICS, AND CULTURE.

 

My Year in Waxing School

Naked people don't tip well, and more tricks of the trade.

By Virginia Sole-Smith|Posted Friday, Nov. 19, 2010, at 12:08 PM ET

 

www.slate.com/articles/double_x/doublex/2010/11/my_year_i...

 

The 38th client I worked on at Beauty U. was my first full Brazilian wax—the kind where you remove all (or almost all) of your hair below the belt. I'd waxed many bikini lines and other body parts. I'd also assisted on Brazilians, handing my teachers wax-dipped Popsicle sticks the way nurses hand over scalpels. But now, it was my turn to wield the wax, solo. "I know—I'm a hairy beast!" Client 38 apologized, hopping onto the waxing table, clad in disposable thong. "You have to fix me. I'm going on vacation with my boyfriend."

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She spread her legs. I put on some vinyl gloves and worked down and across her pelvis, twirling clumps of hair and trimming them free. You have to trim any hair longer than eyebrow-length to prevent "locking" with the wax. You also have to act like this is normal, even though a part of your brain is thinking, "Pubic hair, pubic hair, oh my God, pubic hair." But I was getting better at trimming, and also at acting. And so clouds of hair piled up on the paper-covered table while 38 chatted about her vacation plans (the Poconos; if she was lucky, a proposal), her C-section scar, and how she liked my red glasses.

 

The $1.8 billion business of superfluous hair removal is our most intimate and uncomfortable kind of beauty labor. When I enrolled in a 600-hour aesthetics program at my local strip mall beauty school, I knew the standard feminist rhetoric against hair removal: Women wax because we've been culturally indoctrinated to hate our bodies in their natural state. I also knew the women's magazine defense, that removing excess hair celebrates our femininity and increases sexual pleasure. And I'd been in 38's position enough to know that waxing can make you feel vulnerable in ways feminists haven't even considered and hurts more than women's magazines (or at least, their beauty advertisers) let you believe.

 

But being on the other side of the waxing table turns out to feel simultaneously more exploitative and more empowering than I ever expected. There is, for example, the moment when your client shuts off from you, closing her eyes to "relax." Your client is in charge, having commissioned you to perform this service. And yet they are also terribly vulnerable, half naked, exposed and—eyes closed—hoping for the best.

 

After I trimmed, I tested the temperature of the hot wax on the inside of my wrist and painted a stripe along 38's inner thigh, quickly covering it with a muslin strip. She tensed before I ripped, then relaxed even as her brown skin tinted pink: "That hurt so much less than last time!" I watched some spots of blood well up. "I'm going to have you do my eyebrows, too," she added. And as I waxed my way along the crevice of her inner thigh to some very sensitive parts, 38 closed her eyes, drifting into that blissful state we enter whenever a spa service goes well.

 

With most Beauty U. clients, I liked offering this respite from their harried lives and from the even more harried relationship they had with their bodies. Before beauty school began, I hoped this body shame part wouldn't be so true. Instead, I saw women hating their bodies—in subtle ways, like 38's matter-of-fact "I'm a hairy beast!"—with every spa service I performed. So I saw my role as providing a kind of safe haven of acceptance, where a client could feel comfortable enough to drift away

 

Two hours into 38's appointment, I was the one who could not relax. I had waxed right through my dinner break and my back ached from hunching over the table. I removed all the hair 38 had asked me to (all but a delicate landing strip) and cleaned up her brows. I held a hand mirror between her legs, angling it so she could decide if she was satisfied. I'd snipped off her paper thong, so we looked together like those consciousness-raising women's groups from the 1970s. Only with me still wearing my vinyl gloves, now sticky with a layer of wax.

 

By that time, I knew that 38 had two kids, was divorced, and was going back to college. I liked 38. I wanted her to enjoy vacation and get engaged and have a good life. But we weren't friends. There was nothing reciprocal in our conversation. We were taught to avoid sharing personal information about ourselves whenever possible. "Customers don't care about your life," teachers told us. "They're buying your full attention." And that seemed to work. Once clients relaxed, they told us all sorts of personal things, like when they next expected to have sex and why their mothers made them crazy. And we learned that letting clients share these intimate details was good for business. "Remember to mention something about them or their life that they've talked about previously. Keep notes about each customer on file if you need to," advised one handout. It was much like being a therapist, serving soul and body.

 

In April, the New York Post reported that "NYC Women are Strangely Bonded to the Beauticians who Wax Their Brazilians," quoting smitten spa-goers who viewed their waxers as surrogate moms. But the story didn't explain how this one-sided friendship is made all the more awkward by socioeconomic differences. No matter how friendly their relationship, the client still pays and the waxer still needs that money. Nail technicians and skin-care specialists (the salon workers who do the most waxing) earn a mean annual pre-tax wage of $22,150 to $31,990. This figure doesn't include tips, which can total another $4,430 to $6,398—a clear financial incentive to befriend your clients in this service-based, nonreciprocal way.

 

Before starting, I assumed that most clients tip the industry's expected standard of 20 percent. They don't. I wasn't surprised, for example, when 38 tipped me just $5 (under 15 percent) because we never got big tips when clients got naked. Like johns who mistake their hooker's acrobatics for true love, clients can put such emphasis on the girlfriend-bonding time that slipping us a wad of cash would destroy the fantasy.

 

If her tip had been bigger, I would have been more delighted that 38 had taken time to write a "Client Kudos!" card about me: "She was professional and friendly at the same time. … Thanks so much!" She even drew a star on top next to my name. "That makes up for the bad tip," said my classmate Campbell about my Client Kudos. "Look how happy you made her!" Most salon workers say making clients feel good is their biggest source of job satisfaction. But I'm not convinced it's enough to balance out the often exhausting, difficult, and underpaid labor. No matter how much we liked our clients, we still had to brush stray pubic hairs off our sleeves, pick seaweed-stained disposable thongs out of the shower, and work around the occasional menstruating bikini wax client.

 

But it's also true that many waxers find this work empowering because the services require such skill and our clients are so thrilled with the results. Even if we don't totally return our clients' affections, we feel a kind of sisterhood with them and our fellow salon workers, because we're all toiling away together to meet some impossible beauty standard. When Campbell and I practiced our first Brazilian together, she rubbed the back of our "client" (another classmate), singing songs to distract her from the pain. We all traded stories about waxing and then, childbirth—that other time when a woman spreads her legs in pain and the support of other women gets her through.

 

And yet. When it came to 38, I wanted the cash, not the compliment, to show the value of my abilities. And maybe, to compensate for how she got to leave feeling so clean and sexy—but I could still smell her body on me, ever so faintly, even after I threw away the gloves and washed my hands.

 

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Do you like sex? I love him here ...http://sexvdvoem.tk

Modess advertisement published in the November 1954 issue of Family Circle magazine.

Sheikh Muhammad Naasirudden al-Albaani

The following then, are those etiquettes:

 

1. Kindness toward your wife when you wish to enter into her

 

It is desirable, when one goes into his wife on his wedding night, to show her kindness, such as presenting her with something to drink, etc. This is found in the hadith narrated by Asmaa' bint Yazid ibn As-Sakan who said: "I beautified 'As'ishah for Allaah's Messenger, then called him to come to see her unveiled. He came, sat next to her, and brought a large cup of milk from which he drank. Then, he offered it to 'Aa'ishah, but she lowered her head and felt shy. I scolded her and said to her: "Take from the hand of the Prophet." She then took it and drank some. Then, the Prophet said to her, "Give some to your companion." At that point, I said: "O Messenger of Allaah, rather take it yourself and drink, and then give it to me from your hand." He took it, drank some, and then offered it to me. I sat down and put it on my kness. Then, I began rotating it and following it with my lips in order that I might hit the spot from which the Prophet had drunk. Then, the Prophet said about some women who were there with me: "Give them some." But, they said: "We don't want it." (ie. we are not hungry). The Prophet said: "Do not combine hunger and fibbing!" [Ahmad and al-Humaidi. Ahmad reports it with 2 isnaads - one of which supports the other, and it is supported...]"

2. Placing your hands on your wife's head and praying for her

 

The husband should, at the time of consummating the marriage with his wife or before that, place his hand on the front part of her head, mention the name of Allah Most High, and pray for Allah's blessings. As in the statement of the Prophet: "When any of you marries a woman ... he should hold her forelock, mention Allah Most High, and pray for His blessings saying: "O Allaah, I ask You for the good in her and the good with which You have created her, and I seek refuge in You from the evil in her and the evil with which You have created her." {Allaahumma innee as'aluka min khairiha wa khairi maa jabaltaha 'alaihi wa a'oodhubika min sharriha wa sharri maa jabaltaha 'alaihi} [Aboo Dawood and others. Al-Bukhari in "Af'aalul-'Ibaad", Aboo Dawood, Ibn Majah, al-Haakim, al-Baihaqee and Aboo Ya'laa with hasan isnaad ...]

 

3. The praying of husband and wife together

 

It is desirable for the husband and wife to pray 2 rakaat together on their wedding night. This has been narrated from the earliest generation of Muslims, as in the following 2 narrations:

First: On the authority of Abu Sa'eed Mawla Abu Asyad who said: "I got married while I was a slave. I invited a number of the companions of the Prophet, among them was Ibn Mas'ood, Abu Dharr and Hudhaifa. When the prayer was called, Abu Dharr began to step forward when the others said to him: 'No!' He said: 'Is it so?' And they said: 'Yes.' Then, I stepped forward and led the prayer though I was a slave possessed. They taught me, saying: 'When your wife comes to you, pray 2 rakaat. Then, ask Allaah for the good of that which has come to you, and seek refuge in Him from its evil. Then it is up to you and it is up to your wife.'" [Ibn Abi Shaibah and 'Abdur-Razzaaq]

 

Second: On the authority of Shaqeeq who said: "A man named Abu Hareez came and said: 'I have married a young girl, and I am afraid that she will despise me.' 'Abdullah ibn Mas'ood said to him: "Verily, closeness is from Allaah, and hatred is from Shaitaan, who wishes to make despicable that which Allaah has allowed. So, when your wife comes to you, tell her to pray behind you 2 rakaat.'" In another version of the same story, "'Abdullah went on to say: 'And say: 'O Allah give Your blessings on me in my wife, and to her in me. O Allaah join us together as long as You join us in good, and split us apart if You send to us that which is better.'" [Ibn Abi Shaibah and at-Tabaraani and 'Abdur-Razzaaq: Saheeh].

  

4. What to say at the time of making Love

 

When a Muslim man is about to enter his wife, he should always say first:

 

Bismillahi, Allahumma jannibnaa ash-shaitaan, wa jannib

ash-shaitaan maa razaqtanna

 

[In the name of Allah, O Allah, keep us away from the devil, and keep the

devil away from that which You may grant us (ie. offspring).]

 

About this, the Prophet said: "After that, if Allah decrees that they will have a child, the devil will never be able to harm that child". [al-Bukharee][1]

 

FOOTNOTE:

 

[Some Scholars say that children are disobedient to their parents usually because the parents forget/forgot to say the above duaa before having sex. Ed. of Salaf-us-Salih Page]

 

5. How he should come to her

 

It is allowed for a Muslim man to enter his wife in her vagina from any direction he wishes - from behind or from the front. About this Allaah revealed the following verse:

 

"Your wives are a tilth unto you; so approach your tilth

when or how ye will" [al-Baqarah 2:223]

 

There are also various hadith on this subject, of which I will give only 2:

 

On the authority of Jaabir who said: "The Jews used to say that if a man entered his wife in the vagina but from behind, their child would be cross-eyed! Then Allaah revealed the verse: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223]. The Prophet said : "From the front or the back, as long as it is in the vagina". [Al-Bukharee and Muslim]

 

On the authority of Ibn 'Abbaas who said: "The Ansaar, who had been polytheists, lived with the Jews, who were people of the book. The former viewed the latter as being superior to them in knowledge, and used to follow their example in many things. The people of the book would only make love to their wives from the side, this being the most modest way for the woman, and the Ansaar had followed their example in that. These people from the Quraish, on the other hand, used to expose their women in an uncomely manner. They took pleasure in them from the front, from the back, or laid out flat. When the Makkans came to al-Madeenah at the time of the Hijrah, one of them married a woman from among the Ansaar, and began doing that with her. She disapproved of it and told him: "We used only to be approached from the side, so do that or stay away from me!" This dispute became very serious until it reached the ears of the Prophet. So Allaah, revealed the verse: "Your wives are as a tilth unto you, so approach your tilth when or how ye will;" [al-Baqarah 2:223] (ie. from the front, the back, or laid out flat). What is meant here is the entry which produces children." [Aboo Dawood, al-Haakim and others: Hasan isnaad and is supported].

  

6. The Prohibition of Sodomy

 

It is forbidden for a Muslim man to enter his wife in her anus. This is understood from the verse quoted above (i.e. since a "planting ground" can only refer to a place where something might grow), and from the narrations cited above. There are also other hadith on the subject, among them:

 

First: On the authority of Umm Salama who said: "When the Muhajireen came to Ansaar at al-Madeenah, some of them married women from the Ansaar. The women of the Muhajireen used to lie on their faces (during intercourse), while the women of the Ansaar never did it that way. Then, one of the men of the Muhajireen wanted his wife to do that. She refused until such time as she could ask the Prophet about it. She went to the Prophet but was embarassed to ask the question, adn so Umm Salama asked him. Then the verse was revealed which says: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223]. The Prophet> said: "No! (not any way you wish) Except in one opening! (ie. the vagina)". [Ahmad, at-Tirmidhee and others : Saheeh]

 

Second: On the authority of Ibn 'Abbaas who said: "'Umar ibn Al-Khattaab came to the Prophet and said: 'O Messenger of Allaah, I am destroyed!' The Prophet asked: 'And what has destroyed you, O 'Umar?' 'Umar said: `I turned my mount around last night.' (An expression which means he has sexual intercourse with his wife penetrating the vagina while mounting her from the rear.) The Prophet gave him no answer and when the revelation came and the verse was revealed which says: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223] and the Prophet said: "From the front and from the back, just beware of her anus and her menses". [an-Nasaa'ee in "`Ishratun-Nisaa" with hasan isnaad, at-Tirmidhee and others].

 

Third: On the authority of Khuzaima ibn Thaabit who said: "A man asked the Prophet about entering women in the rear, or the entering by a man of his wife in her rear, and the Prohet answered: `Halaal (ie. permissible).' When the man turned to leave, the Prophet called him or ordered for him to be called back and said : "What did you say? In which of the 2 openings did you mean? If what you meant was from her rear and in her vagina, then yes. But if what you meant was from her rear and in her anus, then no. Verily Allaah is not ashamed of the truth - do not enter your wives in their anuses!" [as-Shaafi, al-Baihaqi and others: Saheeh]

 

Fourth: "Allaah does not look at one who comes to his wife in her anus". [an-Nasaa'ee: Hasan isnaad and supported in "al-'Ishrah"; at-Tirmidhee and Ibn Hibbaan].

 

Fifth: "Cursed are those who come to their wives in their anuses." [Aboo Dawood, Ahmad and others with hasan isnaad and is supported].

 

Sixth: "Whoever has sexual intercourse with a mentruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad. [Aboo Dawood, at-Tirmidhee and others: Saheeh].

 

7. Making Wudhuu' between 2 acts with one's wife

 

When a Muslim man has had sexual intercourse with his wife in the legal manner and then wishes to return another time, he should first perform wudhuu', based on the statement of the Prophet : "When one of you comes to his wife and then wishes to return another time, let him perform wudhuu' between the 2 times (In another version, the same wudhuu' which he performs for prayer) for verily, it will invigorate his return."[Muslim, Ibn Abi Shaibah and others].

 

8. Bathing is preferable

 

Bathing, however, is preferable to merely making wudhuu' in such situations. Abu Raafi' narrates: "That the Prophet made the rounds of all his wives one night, bathing in the house of each one. He (i.e. the narrator) asked the Prophet: "Couldn't you have just bathed once (i.e. at the end)? The Prophet answered : "This way is purer, cleaner and better". [Aboo Daawood, an-Nasaa'ee: Hasan in "al-'Ishrah", and others].

 

9. The Bathing of Husband and Wife together

 

It is permissible for the husband and wife to bath together in the same place even though he sees her private parts, and she sees his. This is established by a number of authentic hadith, among them:

 

On the authority of 'Aa'ishah (radiallahu anha) who said: "I used to bathe with the Prophet from a single container of water which was placed between us such that our hands collided inside it. He used to race me such that I would say: `Leave some for me, leave some for me!' She added: `We were in a state of Janaba (i.e. the state of having slept together).'"[Al-Bukharee and Muslim].

 

On the authority of Mu'aawiya ibn Haida, who said: "I said: `O Messenger of Allaah, which of our nakedness is allowed, and of which must we beware?' The Prophet answered, "Guard your nakedness excpet from your wife or those whom your right hand possesses." (So it is permissible for both spouses to look at and touch the body of his or her companion even the private parts). He said: `O Messenger of Allah, what about if the relatives live together with each other?' The Prophet answered : "If you can make sure that no one ever sees your nakedness, then do so." He said: `O Messenger of Allah, what about when one is alone?' The Prophet said: "Allah is more deserving of your modesty than are the people"."[Ahmad, Abu Dawood, at-Tirmidhee and others: Saheeh].

 

10. Making Wudhuu' after Sex and before Sleeping

 

It is best for husband and wife not to sleep after having sex until they first perform wudhuu'. There are various hadith about this, among them:

First: On the authority of 'Aa'shah who said: "Whenever the Prophet wished to sleep or eat while in a state of Janaba (i.e. after having sex and before bathing), he would wash his private parts and perform wudhuu' as for prayer." [Al-Bukhaaree and Muslim].

 

Second: On the authority of Ibn 'Umar who said: "O Messenger of Allah, should we go to sleep in a state of janaba?" The Prophet answered: "Yes, after making wudhuu." [Al-Bukhaaree and Muslim]. In another version: "Perform wudhuu' and wash your private parts, and then sleep." [Al-Bukhaaree and Muslim]. And, in another version: "Yes, you can perform wudhuu', sleep, and bathe whenever you want." [Muslim and al-Baihaqi]. And, in still another version: "Yes, and perform wudhuu' if you wish." (This last version proves that this wudhuu' is not obligatory.) [Ibn Khuzima and Ibn Hibban: Saheeh].

 

Third: On the authority of 'Ammaar ibn Yaasir, the Prophet said: "There are three which the angels will never approach: The corpse of a disbeliever; a man who wears perfume of women; and, one who has had sex until he performs wudhuu'." [Abu Dawood, Ahmad and others: Hasan].

 

11. The Ruling of this Wudhuu'

 

This wudhuu' is not obligatory, but is very highly and definitely commendable. This (i.e. its not being obligatory) is based on the hadith narrated by 'Umar in which he asked the Prophet: "Should we go to sleep in a state of janaba?" To which the Prophet answered: "Yes, and perform wudhuu' if you wish." [Ibn Hibbaan: Saheeh]. This is also supported by other hadith, among them a hadith narrated by 'Aa'ishah who said: "The Prophet used to sleep in a state of janaba without having touched water, until he would get up later and bathe." [Ibn Abi Shaiba, at-Tirmidhee, Abu Daawood and others: Saheeh].

 

In another version narrated by 'Aa'ishah , she said: ""He used to spend the night in a state of janaba until Bilal came in the morning to make the adhaan. Then, he would get up, bathe while I looked at the water dripping from his head, and go out. Then, I would hear his voice in the Fajr prayer. Then, he would remain fasting." Mutarrif said: "I said to Aamir: In the month of Ramadhaan?" He said: "Yes, in Ramadhaan and in other than Ramadhaan." [Ibn Abi Shaiba, Ahmad and others: Saheeh].

 

12. Making Tayammum in a state of Janaba instead of Wudhuu'

 

It is also permissible to make Tayammum sometimes instead of wudhuu' before sleeping. This is based on a hadith of 'Aa'ishah in which she said: "When the Prophet was in a state of janaba and wished to sleep, he used to make wudhuu' or Tayammum." [Al-Baihaqi: Hasan]

 

13. Bathing before Sleeping is Perferable

 

Bathing however, is perferable to any of the above-mentioned possibilities as is clear in the hadith of `Abullaah ibn Qais who said: "I asked 'Ai'ishah : "What did the Prophet do when in a state of janaba? Did he bathe before sleeping or sleep before bathing?" She answered: "He did all of those things. Sometimes he bathe and then slept. And sometimes he performed wudhuu' and then slept." I said: "Praise be to Allah who made things flexible."[Muslim, Ahmad and Abu `Auwaana].

 

14. The Prohibition of sex when She is Menstruating

 

It is forbidden for a Muslim man to have sexual intercourse with his wife when she is menstruating. This is clear in the following verse of the Qur'an:

 

"They ask thee concerning women's courses. Say: They

are a hurt and a pollution: So keep away from women in

their courses, and do not approach them until they are

clean. But when they have purified themselves, ye may

approach them in any manner, time, or place ordained for

you by Allah. For Allah loves those who turn to Him

constantly and He loves those who keep themselves pure

and clean." [Al-Baqarah, 2:222]

 

There are also hadith about this, among them:

First: "Whoever has sexual intercourse with a menstruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad."

 

Second: On the authority of Anas ibn Malik, who said: "When one of their women has their period, the Jews used to put her out of the house, and they would not eat, drink, or sleep with her in the house. The Prophet was asked about this, and Allaah revealed the verse:

 

"They ask thee concerning women's courses. Say: They are a

hurt and a pollution: so keep away from women in their courses, ...

 

Then the Prophet said: "Be with them in the house, and do everything except for intercourse itself." The Jews said: "This man wants to leave nothing which we do without doing something different." Then, Asyad ibn Hudair said: "O Messenger of Allah, verily the Jews says such-and-such, shoudl we not then have sexual intercourse during menstruation?" The Prophet's face changed such that they thought that he was enraged with them, so they left. As they were coming out, they saw a gift of milk being brought to the Prophet. The Prophet then sent someone after them to give them a drink of milk, so they felt that he was not actually angry with them." [Muslim, Abu 'Auwaana and Abu Daawood].

 

15. The Penitence of One who Has Sex during Menses

 

Whoever is overcome by desire and has sexual intercourse with his wife when she is menstruating and before she becomes clean must give the value of one dinar's weight of gold or about 4.25 grams (4.2315 to be more precise), or half that amount. This is based on a hadith narrated by 'Abdullaah ibn 'Abbaas from the Prophet in relation to one who enters his wife while she is on her period as follows: "Let him give one dinar in charity, or one half dinar." [At-Tirmidhee, Abu Dawood, At-Tabaraani and others: Saheeh].

 

16. What is Permissible when She is on her Periods

 

It is allowed for him to enjoy pleasure with his wife in any way except for her private parts when she is on her period. There are several hadiths about this:

 

First: "and do everything except intercourse itself." [Muslim, Abu 'Auwaana and Aboo Daawood]

 

Second: On the authority of 'Aa'ishah who said: "When we were on our periods, the Prophet used to order us to put on a waist cloth that her husband can then lie with her." One time she said: "... her husband can then fondle and caress her." [al-Bukhaaree, Muslims and others].

 

Third: On the authority of one of the wives of the Prophet who said: "When the Prophet wanted something from one of his wives who was on her period, he put a cloth over her private parts, and then did whatever he wanted." [Abo Daawood: Saheeh]

 

17. When is it Allowed to resume Sexual Activity after Menses?

 

When she becomes clean of any menstrual blood, and the flow stops completely, it is allowed for them to resume sexual activity after she washes the place where the blood had been, or performs wudhuu', or takes a complete bath. Whichever of these three alternatives she does makes it allowed for them to resume sexual activity, based on Allaah's statement in the Qur'an:

 

"But when they have purified themselves, ye may

approach them in any manner, time, or place ordained for you

by Allah. For Allah loves those who turn to Him

constantly and He loves those who keep themselves pure and clean."

[Al-Baqarah 2:222]

 

This is the position of Ibn Hazm, 'Ataa, Qatadah, al-Awzaa'ee and Daawud az-Zaahiree and of Mujaahid: as Ibn Hazm says: "All three of these are a purification - so whichever of them she uses after the cessation of her periods, then she is lawful for her husband."

 

The same term is used to mean washing the private parts in the Aayah revealed concerning the people of Qubaa:

 

"In it are men who love to be purified; and Allah loves

those who make themselves pure." [at-Tawbah 9:108]

  

There is nothing here in the Aayah however, or in the Sunnah, to restrict the Aayah in question to any of the three meanings - and to do so requires a further proof.

 

18. The Lawfulness of Coitus Interruptus

 

(Withdrawl of the penis from the vagina at the time of ejaculation with the purpose of avoiding impregnation. This can be done only with the permission of one's wife).

 

It is allowed for a Muslim man to practise coitus interruptus with his wife. There are several hadith about this:

 

First: On the authority of Jaabir who said: "We were practising coitus interruptus, and the Qur'an was being revealed." [al-Bukhaaree and Muslim]. In another version, he said: "We used to practise coitus interruptus in the lifetime of the Prophet. This reached the Prophet, and he did not prohibit us from doing it." [Muslim, an-Nasaa'ee and at-Tirmidhee].

 

Second: On the authority of Abu Sa'eed al-Khudhriy, who said: "A man came to the Prophet and said: "I have a young girl (right-hand possession), and I practise coitus interruptus with her. I want that which men want, but the Jews claim that coitus interruptus is minor infanticide." The Prophet said: "The Jews have lied, the Jews have lied. If Allaah wished to create a child, you would not be able to prevent it." [An-Naasaa'ee in al-'Ishrah: Abu Dawood and others: Saheeh].

 

Third: On the authority of Jaabir, a man came to the Prophet and said: "I have a slave girl who serves us and waters our date trees. Sometimes I go to her, but I dislike that she should become pregnant by me". The Prophet said: "use coitus interruptus if you like, but whatever has been ordained for her will come." After some time, the man again came to the Prophet and said: "She has become pregnant!" The Prophettold him: "I told you that whatever has been ordained for her will come." [Muslim, Abu Dawood and others].

19. It is Preferrable not to Practice Coitus Interruptus.

 

Not practising coitus interruptus is preferable for a number of reasons:

 

First: It is harmful for the woman, since it reduces her pleasure by cutting it short. If she agrees to it, it still contains the following negetive points.

 

Second: It negates part of the purpose of marriage which is enlarging the Muslim nation through offspring, as in the statement of the Prophet: "Marry the loving and fertile, for I will compete with the other Prophets with the number of my followers." [Abu Dawood, an-Nasaa'ee and others: Saheeh]. This is why the Prophet once referred to it as "minor infanticide" (and not because it is forbidden as infanticide is forbidden) when asked about it saying: "That is minor infanticide". [Muslim, Ahmad and al-Baihaqi]. For this was preferable in the hadith narrated by Abu Sa'eed al-Khudhriy saying: "Coitus Interruptus was mentioned in the presence of the Prophet and he said: "Why would one of you do that? (note he did not say "let none of you do that") Allah is the Creator of every single soul." [Muslim]. In another version, he said: "You act and you act. There are no people destined to be from now until the day of Qiyama but that all of them will be." [Muslim]

 

20. What the two Spouses should Intend with their Marriage

 

Both spouses should enter into marriage with the following intentions: freeing themselves of unfulfilled sexual desires, and protecting themselves from falling into that which Allaah has forbidden (i.e. adultery and fornication). What's more, a reward as the reward for sadaqa (voluntary giving of charity) is recorded for them every time they have sex. This is based on the following hadith of the Prohpet narrated by Abu Dharr: "Some of the companions of the Prophet said to him: 'O Messenger of Allaah, the affluent among us have taken the rewards (of the hereafter)! They pray as we pray, fast as we fast, and then they give charity from the surplus of their wealth!" The Prophet said: "Did Allaah not make for you that from which you can give sadaqa? Verily for every time you say Subhannallah (Exalted is Allah) there is a sadaqa, and for every time you say Allahuakbar (Allah is Most Great) there is a sadaqa, and for every time you say Al-Hamdulillah (Praise is to Allah) there is sadaqa, and in every act of enjoining what is right there is sadaqa, and in every act of forbidding what is wrong there is a sadaqa, and in your sexual relations there is a sadaqa." The Companions said: "O Messenger of Allaah , is there a reward for one of us when he satisfies his sexual desire?" The Prophet said: "Don't you see, if he had satisfied it with the forbidden, would there not have been a sin upon him?" They said: "Why, yes! He said: "In the same way, when he satisfies it with that which is lawful, there is for him in that a reward." [Muslim, an-Nasaa'ee in al-'Ishrah, and Ahamd].

 

21. What he should do the Morning After His Wedding Night

 

It is desireable for the husband to go to his relatives who came to visit him in his house, on the following morning, to give them greetings and pray for them. It is also desireable for them to do likewise for him, as in the following hadith narrated by Anas : "The Messenger of Allaah gave a feast on the morning of his wedding night with Zainab, at which he fed the Muslims to satisfaction on bread and meat. Then, he went out to the Mothers of the Believers (i.e. to his other wives), gave them greetings and prayed for them, which they returned in kind. This is the way he used to do on the morning after a wedding night." [Ibn Sa'd and an-Nasaa'ee: Saheeh].

22. The House must have a Place for Bathing

 

The married couple must have a place to bathe in their house, and the husband must not allow his wife to go to the public bath houses. This is forbidden, and there are various hadith about it, among them:

 

First: On the authority of Jaabir who said: "The Prophet said: "Whoever believes in Allaah and the Last Day, let him not allow his wife to go to the Public baths. Whoever believes in Allaah and the Last Day, let him not go to the baths except with a waist-cloth. And whoever believes in Allaah and the Last Day, let him never sit at a table at which intoxicants are being circulated." [Al-Haakim, at-Tirmidhee and others: Saheeh]

 

Second: On the authority of Umm ad-Dardaa' who said: "I came out of the public bath and I met Allaah's Messenger who said to me: 'From where have you come O Umm Dardaa'?' I said: 'From the baths'. Then he said: "By the One in whose hand is my soul, every woman who removes her clothes anywhere except the house of one of her mothers has torn down all that veils her before ar-Rahman." [Ahmad : Saheeh]

 

Third: On the authority of Abu al-Maleeh who said: "Some women from Ash-Shaam entered upon 'Aa'ishah and said: "Where are you from?" The women answered: "We are of the people of Ash-Shaam (the area of present-day Syria)." 'Aa'ishah said: "Are you perhaps from that district which allows its women to enter the public baths?" The said: "Yes". She said: "As for me, I heard the Messenger of Allaah say: "Every woman who removes her clothes other than in her house has torn down all veils of modesty between herself and Allaah." [at-Tirmidhee, Abu Dawood and others: Saheeh]

 

23. The Prohibition of Spreading Bedroom Secrets

 

It is forbidden for either the husband or the wife to spread any of the secrets of their bedroom to anyone outside. The following two hadith are about this:

 

First: "Verily among the worst people before Allaah on the Day of Judgement is a man who approaches his wife sexually and she responds and then he spreads her secrets." [Muslim, Ibn Abi Shaiba, Ahmad and others].

 

Second: "On the authority of Asmaa bint Yazid who narrated "that she was once in the presence of the Prophet and there were both men and women sitting. The Prophet then said: "Perhaps a man might discuss what he does with his wife, or perhaps a woman might inform someone what she did with her husband?" The people were silent. Then I said: "O, Yes! O Messenger of Allaah verily both the women and men do that." Then the Prophet said: "Do not do that. It is like a male shaitaan who meets a female shaitaan along the way, and has sex with her while the people look on!" [Ahmad: Hasan or Saheeh due to supports]

 

24. The Obligation of a Wedding Feast

 

The husband must sponsor a feast after the consummation of the marriage. This is based on the order of the Prophet to 'Abur-Rahman ibn 'Auf to do so, and on the hadith narrated by Buraida ibn At-Haseeb, who said: "When 'Ali sought the hand of Faatimah (the Prophet's daughter) in marraige, he said that the Prophet said: "A wedding (and in another version "a bridegroom") must have a feast." The narrator said: "Sa'ad said: '(a feast) of a sheep.' Someone else said: 'Of such and such a quantity of corn." [Ahmad and at-Tabaraani: Its isnaad is acceptable as al-Haafiz Ibn Hajr says in Fathul-Baaree: 9/188]

 

25. The Sunnah of the Wedding Feast

 

The following should be observed with regard to the wedding banquet:

 

First: It should be held ('aqb - Fathul Baaree: 9/242-244) three days after the first wedding night, since this is the tradition of the Prophet which has reached us. On the authority of Anas who said: "The Prophet entered upon his wife and sent me to invite some men for food." [al-Bukhaaree and al-Baihaqi]. Also on the authority of Anas, he said: "The Prophet married Safiya, and her freedom was her dowry. He gave the feast for three days." [Abu Ya'laa and others: Hasan].

 

Second: One should invite the righteous to his banquet whether they be rich or poor. The Prophet said: "Do not be the friend of any except believers, and have only the pious eat your food." [Abu Dawood, at-Tirmidhee and others: Saheeh].

 

Third: If one is able, he should have a feast of one or more sheep. Based on the following hadith, Anas said: "Abdur-Rahmaan came to al-Madeenah, and the Prophet assigned Sa'ad ibn Ar-Rabee' al-Ansaariy as his brother. Sa'ad took him to his house, called for food, and they both ate. The Sa'ad said: "O my brother, I am the wealthiest of the people of al-Madeenah (in another version: "... of the Ansaar"), so look to half of my property and take it (in another version: "... and I will divide my garden in half"). Also, I have two wives (and you, my brother in Allaah, have no wife), so look to which of mine pleases you more, so I can divorce her for you. Then upon the completion of the prescribed waiting period, you may marry her." 'Abdur-Rahmaan said: "No, by Allaah, may Allah bless you in your family and your property. Show me the way to the market-place."And so they showed him the way to the market-place and he went there. He bought and he sold and he made a profit. In the evening , he came back to the people of his house with some dried milk for cooking and some ghee. After that some time elapsed, until he appeared one day with traces of saffron on his garments. The Prophet said to him: "What is this?" He said: "O Messenger of Allaah, I have married a woman among the Ansaar." The Prophet answered: "What did you give her for her dowry?" He answered: "The weight of five dirhams in gold." Then, the Prophet said: "May Allaah bless you, give a feast if only with one sheep." 'Abdur-Rahmaan said: "I have seen myself in such a state that if I were to lift a stone, I would expect to find some gold or silver under it." Anas said: "I saw after his death that each of his wives inherited one hundred thousand Dinars." [Al-Bukhaaree, an-Nasaa'ee and others].

 

Also on the authority of Anas he said: "I never saw the Prophet sponsor such a wedding feast as the one he gave for Zainab. He slaughtered a sheep and fed everyone meat and bread until they ate no more." [Al-Bukhaaree, Muslim and others].

 

26. Wedding Feasts can be give with Other than Meat

 

It is allowed to give the wedding banquet with any food which is available and affordable, even if that does not include meat. This is based on the following hadith narrated by Anas: "The Prophet stayed between Khaibar and al-Madeenah for three days during which he had entered with his wife Safiya . Then I invited the Muslims to his Wedding feast. There was neither meat nor bread at his feast. Rather, leather eating mats were brought out and on them were placed dates, dried milk, and clarified butter. The people ate their fill." [Al-Bukhaaree, Muslim and others].

 

27. Participation of the Wealthy in the Feast with their Wealth

 

It is commendable for the wealthy to help in the preparations for the wedding feast based on the hadith narrated by Anas about the Prophet's marriage to Safiya: "Then, when we were on the road, Umm Sulaim prepared her (Safiya) for him (the Prophet and brought her to him at night, and so the the Prophet awoke the next morning a new bridgegroom. Then he said: "Whoever has something, let him bring it." (In another version, he said "Whoever has an excess of provisions, let him bring it.") Anas continues: "And so the leather eating mats were spread out and one man would bring dried milk, another dates and another clarified butter and so they made Hais (hais is a mixture of the above three things). The people then ate of this hais and drank from pools of rainwater which were nearby, and that was the wedding feast of the Prophet." [Al-Bukhaaree, Muslims and others].

Folkloric

- In the Philippines, bruised papaya leaves are used as a poultice for rheumatism.

- Decoction of the center part of the roots is used as a digestive and tonic, and used to cure dyspepsia.

- Roots are used for yaws and piles.

- In the Gold Coast, roots are used as abortifacient.

- Decoction of leaves used for asthma.

- Leaves used as heart tonic and febrifuge.

- Debridement (removal of purulent exudate and blood clots from wound and ulcer): Apply latex (dagta) of unripe fruit or trunk on the wound or ulcer.

- Ripe fruit eaten for laxative effect. Eat ripe fruit liberally. (May cause harmless yellowing of the skin, specially palms and soles but not the eyes.) Green fruit is also used as laxative and diuretic.

- Ripe fruit also useful for bleeding piles and dyspepsia.

- In India, milky juice from the unripe fruit used splenic and hepatic enlargement.

- Boiled cup of chopped fresh leaves and 1 cup chopped green fruit in glasses of water used for cystitis.

- For acne, mix 3 tablespoons of mashed ripe papaya with a tablespoon of kalamansi juice; apply the mixture to face for 30 minutes, then wash face with warm water.

- For worm infestation, 1 cup of dried seeds, pulverized and mixed with 1 cup of milk or water; 1 teaspoon 2 hours after supper.

- Tea decoction of dried leaves for variety of stomach troubles.

- Decoction of boiled flowers or powdered seeds promote menstruation.

- Infusion of male flowers (left insert) with honey used for cough, hoarseness, bronchitis, laryngitis and tracheitis: a spoonful every hour.

- Poultice of roots used for centipede bites.

- Leaves used as vermifuge.

- In the West Indies, powdered seeds used as vermifuge.

- Infusion of flowers used as emmenagogue, pectoral and febrifuge.

- In India and Sri Lanka, green papaya is used as contraceptive and abortifacient.

- In Ayurveda, used as haemostatic.

- In southern Nigeria, aqueous extract of unripe papaya taken by sickle cell patients for its "antisickling" activity.

- Papain used for gastric juice deficiency, dyspepsia, intestinal irritation, in doses of 1 to 5 grains. Used in solution to dissolve fibrinous membranes in croup and diphtheria. Applied to ulcers and fissures of the tongue. In pigment form prepared with borax and water, used to remove warts, corns, or other horny excrescences of the skin. Papain also used as anthelmintic; also used for warts, epithelioma and tubercles.

- In India and among the Malays, milky juice is applied to the os uteri to induce abortion.

- Latex used as styptic and vermifuge.

 

source: stuart xchange

This photo has made it around the internet! You may have seen it elsewhere, but this is the original, taken by me in October 2006 at the Kamakhya temple. This image is under copyright - please remember to ask permission for use and always link back to the original. Thanks!

 

This photo was published in Goddess Durga: The Power and the Glory by MARG Publications in February 2010.

 

This is a bas-relief of a figure commonly referred to as Lajja Gauri on the exterior wall of the Kamakhya temple in Guwahati.

 

Kamakhya is the yoni (translated as vulva, womb, and/or source) of the Mother Goddess, and her festival of menstruation - which takes place near the Summer Solstice - is the most important at this temple.

 

Kamakhya is closely associated with Maha Tripura Sundari (Lalita) as well as Kali, and Shaktas, particularly Tantric practitioners, consider Kamakhya an extremely important pilgrimage site.

 

Cada conjunto de elementos se guarda en una bolsa con su fase lunar correspondiente. Cintas rojas en todas y cuentas de colores diferentes, según la estación del año correspondiente a cada una.

كل عام وانتم بخير

شهر مبارك عليكم ان شاء الله

شهر الخير والبركات شهر رمضان الكريم

:

في الحقيقة هذا العمل من ثلاث اشهر عملته

وبدأت أضع اللمسات الأخيرة من كم يوم

 

:

للتوضيـــــــــــــــــــــــــــــــــــــــــــــــــــــــح .. العمل كله رسم بالفوتوشوب وكل ما ترونه من صنعي

ما عدا ( الكلمة شهر الخير + الفوانيس + النجوم المتناثرة ) وبس

احببت يكون العمل طفولي اكثر

اول مرة ارسم فوتوشوب

:

ان شاء الله العمل يحوز على رضاكم

 

:

 

--------------

 

Practices during Ramadan

 

:

Ramadan is a time of reflecting, believing and worshiping God. Muslims are expected to put more effort into following the teachings of Islam and to avoid obscene and irreligious sights and sounds. Sexual intercourse among spouse is allowed after one has ended the fast. During fasting intercourse is prohibited as well as eating and drinking, one is also encouraged to resist all temptations while you are fasting. Purity of both thoughts and actions is important. The act of fasting is said to redirect the heart away from worldly activities, its purpose being to cleanse the inner soul and free it from harm. It also teaches Muslims to practice self-discipline, self-control,[9] sacrifice, and empathy for those who are less fortunate; thus encouraging actions of generosity and charity (Zakat).[10]

 

Muslims should start observing the fasting ritual upon reaching the age of puberty, so long as they are healthy, sane and have no disabilities or illnesses. The elderly, the chronically ill, and the mentally ill are exempt from fasting, although the first two groups must endeavor to feed the poor in place of their missed fasting. Also exempt are pregnant women if they believe it would be harmful to them or the unborn baby, women during the period of their menstruation, and women nursing their newborns. A difference of opinion exists among Islamic scholars as to whether this last group must make up the days they miss at a later date, or feed poor people as a recompense for days missed.[11] While fasting is not considered compulsory in childhood, many children endeavour to complete as many fasts as possible as practice for later life. Lastly, those traveling (musaafir) are exempt, but must make up the days they miss.[12] More specifically, Twelver Shī‘ah define those who travel more than 14 mi (23 km) in a day as exempt.[10]

:

Read more : en.wikipedia.org/wiki/Ramadan

:

:

:

:

© All rights reserved to TARQE ALZHARANI

Do NOT use this photo in any way without having my permission.

The red flower of shame.

 

A hide-out for tampons with a "flower" (the red, of shame) as a lid. :o)

 

When I was studying women's studies years ago we red the ethnologist Denise Malmberg's book The red flower of shame?. The book is, as you've might guessed, about menstruation and women (in swedish tradition, "the decades before and after the turn of the century 1900"). That inspired me to make the lid as a red flower instead of a something like blood drops. :o)

 

As you can see the little hide-out can hold four tampons. Very handy!

 

Cool chicks of course buy menstrual cups instead, I bought mine here: menskoppen.se/ . :o)

 

Wow. Just...wow...

 

Chi-Ches-Ters Pills advertisement published in the July 1943 issue of Woman's Home Companion magazine.

Modess advertisement from the September 1956 issue of Woman's Day magazine.

Modess advertisement from the May 1959 issue of Family Circle magazine.

مبارك عليكم الشهر

الله يجعلكم من المقبولين

 

هذا العمل استغرق مني ايام

كل يوم اضيف واحذف

الى ان وصل بشكل المطلوب

 

كل ما ترونه في التصميم هذا

هو من صنع يدي الكل

ما عدا الكتابة

استخدمت

برنامجي الفوتوشوب والألستريتور

 

اتمنى ان يحوز على رضاكم

----------

استمعوا للمنشد الواعد

 

ناصر السعيد - رمضان

-------

Download wallpaper - حمل خلفية الشاشة

 

حذفت حقوقي عليها

 

640 * 480

  

800 * 600

  

1024 * 768

 

-----------------

المَلح الزائد + هشاشة العظام )..

 

نظن جميعًا أن الإفراط في تناول الملح يُضر الضغط الدموي فقط..

إلا أن ضرر الإكثار والإفراط في إستخدام ملح الطعام يصيبنا أيضًا في عظامنا..

فعندما يتخلص الجسم من الملح الزائد، يرمي الكاليسيوم معه فيُضر العظام..

ويُسرع الإفراط في تناول الملح بالإصابة بمرض هشاشة العظام..

مما يسبب الكسور أو مضاعفاتها في الحوادث العادية أو السقوط العادي ..

لذلك يُنصح أن لا يزيد إستهلاكنا من ملح الطعام أكثر من 2400 ملغرام يوميًا..

 

دمتم بخير / وأنتبهوا من أملاح طعام رمضان

 

--------------

Practices during Ramadan

:

Ramadan is a time of reflecting, believing and worshiping God. Muslims are expected to put more effort into following the teachings of Islam and to avoid obscene and irreligious sights and sounds. Sexual intercourse among spouse is allowed after one has ended the fast. During fasting intercourse is prohibited as well as eating and drinking, one is also encouraged to resist all temptations while you are fasting. Purity of both thoughts and actions is important. The act of fasting is said to redirect the heart away from worldly activities, its purpose being to cleanse the inner soul and free it from harm. It also teaches Muslims to practice self-discipline, self-control,[9] sacrifice, and empathy for those who are less fortunate; thus encouraging actions of generosity and charity (Zakat).[10]

 

Muslims should start observing the fasting ritual upon reaching the age of puberty, so long as they are healthy, sane and have no disabilities or illnesses. The elderly, the chronically ill, and the mentally ill are exempt from fasting, although the first two groups must endeavor to feed the poor in place of their missed fasting. Also exempt are pregnant women if they believe it would be harmful to them or the unborn baby, women during the period of their menstruation, and women nursing their newborns. A difference of opinion exists among Islamic scholars as to whether this last group must make up the days they miss at a later date, or feed poor people as a recompense for days missed.[11] While fasting is not considered compulsory in childhood, many children endeavour to complete as many fasts as possible as practice for later life. Lastly, those traveling (musaafir) are exempt, but must make up the days they miss.[12] More specifically, Twelver Shī‘ah define those who travel more than 14 mi (23 km) in a day as exempt.[10]

:

Read more : en.wikipedia.org/wiki/Ramadan

.

    

======================

© All rights reserved to TARQE ALZHARANI

Do NOT use this photo in any way without having my permission.

Modess advertisement published in the October 1954 issue of Family Circle magazine.

This is a Baiga woman who lives in the Kawardha area in Chhattisgarh - India. The girls are famous for their tattoos and mostly for the one on their forehead. They get it done when they have had their first menstruation and is sign of being a mature woman. Also notice the tattoo's on her arms.

 

© Steven Goethals

  

Join me on Facebook

 

Why were women put into asylums? 18th Centuary.

~

Women were also admitted to private asylums on slender evidence, notably those who contravened expectations concerning their modesty, conduct, duties or behaviour or those who would not bend to their husbands' will, even when husbands were themselves making extraordinary demands that could be deemed crazy.

~

By the nineteenth century increasingly large numbers of women were being confined in public and private asylums, thus reversing the previous situation as female admission in some institutions overtook those of men. Not only subject to cultural and social pressures, women were deemed likely to fall prey to disorders of the mind related to their biological vulnerability and the female life cycle, marked by their susceptibility to a range of psychiatric conditions from adolescence and the establishment of menstruation, through childbearing, aging and finally menopause.

~

warwick.ac.uk/fac/arts/history/chm/outreach/trade_in_luna...

~

It was 1928 when the Equal Franchise Act was introduced to give all women over the age of 21 the right to vote. This Act increased the number of women eligible to vote to 15 million. In the 1970s, the Representation of the People Act 1969 lowered the voting age from 21 to 18, with effect from 1970 in the UK.

~

Mental Health Act 1983 (MHA)

 

This is a law that applies to England and Wales which allows people to be detained in hospital (sectioned) if they have a mental health disorder and need treatment. You can only be kept in hospital if certain conditions are met.

~

www.mind.org.uk/information-support/legal-rights/sectioni...

~

haveing undertaken a small piece of research on women and sectioning when i was at college, its safe to say that the experience and abuse of rights still give cause for concern.

~

ai/gimp

 

Modess advertisement from the June 1959 issue of Family Circle magazine.

Do you like sex? I love him here ...http://sexvdvoem.tk

Body paintings are central in the culture of the Omo Valley ethnic groups, in Ethiopia, like the Suri or the Mursi. These paintings made with clay and water, by sliding the fingers on the body, do not only have a decorative purpose. Indeed in these cultures body paintings have a social role and are part of several rituals. The first periods of a girl, the birth of the first child for a woman, the death or a disease of a family member, or the killing of an enemy are circumstances justifying the decoration of the body with paintings. Forms and colours of body paintings in the culture of the tribes of the Omo Valley have a specific meaning. For instance, white color is related to the action of herding cattle. Surma sheperds fully coat themselves with white in order to locate each other from far distances.

Body paintings are especially made during the long periods spent in the camps where the cattle is kept by young men and women. These camps are located far away from the village and the pratice of body painting is an informal and play event seen as an expression of liberty and independance for these young people.

 

Body paintings unfortunately also show the increasing impact of foreign turists. Suri people have developed and created new body paintings as well as new dress codes in order to attract tourists. They have understood that tourists would be more eager to take pictures from them with such decoratives paintings and ornaments, and to pay for it. A few years ago, Suri boys started to disguise by wearing flower headdresses, while Mursi girls started to wear small metallic rollers in their hair, that were formerly worn furing menstruation periods. These dress codes, invented for some of them, have lost their social and cultural meaning.

Noticing these strategies were successful neighboring tribes and villages started to imitate the Surma. These « ethno » tourists influence the material culture of the Omo Valley people and its expression, and by doing so, cause changes, they paradoxally don’t want to see happening.

 

© Eric Lafforgue

www.ericlafforgue.com

Is the most important festival of Kamakhya temple of Guwahati and is held every year during monsoon (mid-June). It is a ritual of austerities celebrated with 'Tantric rites'. It is a common belief that the reigning diety, 'Kamakhya' , 'The Mother Shakti' goes through her annual cycle of menstruation during this period.

 

During Ambubashi the doors of the temple remain closed for three days. It is believed that the earth becomes impure for three days. During this time no farming work is undertaken. Daily worship and other religious performances are suspended during this period. After three days, the temple doors are reopened after the Goddess is bathed and other rituals performed. It is believed that the mother earth regains her purity now. This is purely a ritual of Tantric cult.

 

Ambubachi mela is held at the Kamakhya temple, after being closed for the afore-mentioned three days. On the fourth day only the devotees are allowed to enter inside the temple for worship. Thousands of devotees from all over India visit this mela.

source:http://assamtourism.gov.in/assam/ambubachi.html

Is the most important festival of Kamakhya temple of Guwahati and is held every year during monsoon (mid-June). It is a ritual of austerities celebrated with 'Tantric rites'. It is a common belief that the reigning diety, 'Kamakhya' , 'The Mother Shakti' goes through her annual cycle of menstruation during this period.

 

During Ambubashi the doors of the temple remain closed for three days. It is believed that the earth becomes impure for three days. During this time no farming work is undertaken. Daily worship and other religious performances are suspended during this period. After three days, the temple doors are reopened after the Goddess is bathed and other rituals performed. It is believed that the mother earth regains her purity now. This is purely a ritual of Tantric cult.

 

Ambubachi mela is held at the Kamakhya temple, after being closed for the afore-mentioned three days. On the fourth day only the devotees are allowed to enter inside the temple for worship. Thousands of devotees from all over India visit this mela.

source:http://assamtourism.gov.in/assam/ambubachi.html

Candy: “The chump didn’t know what he had. That’s how I got such a good deal. He called them the ‘rando hippies with guitars.’

 

Charley (darkly): “The philistine didn’t even deserve the two bucks, then.”

 

Candy: “Anyway, I’ve been hiding the photo in a jumbo box of tampons, but Danny’s getting real antsy that he hasn’t found his gift yet. I’m afraid not even his fear of feminine hygiene products is going to keep it safe for much longer.”

 

Charley: “Wow. I’m learning all kinds of things about Dan tonight. All kinds of things…that I never needed to know. Blissfully unaware, that was me, until I wasn’t. Thanks, Can.”

 

Emma (disbelievingly): “Ye’ve gone an’ married a nutter is whit ye’ve done—a nosey, tampon fearin’ nutter.”

 

Candy: “Don’t I know it. But I love him anyway. And, in his defense, it’s the tampons specifically that freak him out, not the menstruation. He used to get bullied in school by a group of jackasses, and one way they’d torture him was hide tampons everywhere—in his shoes during gym, his desk, his backpack. Once they filled his locker with them, and when he opened it, they all came raining down on him. It was the talk of the school for months…*frowns, obviously still bothered by it* my poor baby.”

 

Emma: *eyes narrow* “Och, that makes me mad. No one gets tae terrorize Danny boot me!”

 

Kumi: “And me!”

 

Yuri: “I, too, enjoy making him squirm, but I do not abide the idea of anyone else doing it.”

 

Molly: *taps on her tablet, holds it up* “Hell is other people.”

 

Candy: *nods* “You—and Sartre—are tellin’ me. So, Charley, I need to ask you a favor.”

 

Charley: *around a mouthful of peanut butter cookie* “Mm-what?”

 

Candy: “I brought the photo with me tonight, and I need you to hide it for a couple of days.”

 

Charley (slowly): “Can, maybe you should give it to someone else, because if you leave it with me, you might not get it back. It’d be like leaving a brand-new pair of Loobietown shoes with Kumi for safekeeping.”

 

Kumi: *head snaps around to face Charley, incensed* “Nuh-uh! You just did not just butcher the name of my shoe baby daddy like that!”

 

Charley: “How far off was I?”

 

Kumi: *savage smile* “I’m considering how deep to dig your grave.”

 

Yuri (soothingly): “Now, Mi-Mi, we must be patient with the ignorant. Otherwise, they will be too afraid to make mistakes and never learn properly.”

 

Kumi: “The other day, she pronounced Chanel as ‘Channel.’”

 

Yuri & Kumi: *stare at one another for several beats*

 

Yuri (grimly): “I will bring the shovel.”

 

Molly: *looks up from her tablet, eyes bright with amusement, signs* “Run, girl! You in danger!”

 

Charley: *signs* “Rich people problems. Amirite?”

 

Molly: *rolls eyes and nods*

 

Fashion Credits

**Any doll enhancements (i.e. freckles, piercings, eye color changes) were done by me unless otherwise stated.**

 

Charley

Jeans: Clear lan

Sweater: Christmas Ornament

Socks: sugarbabylovedoll (Etsy)

Belt: Cangaway (Etsy)

Boots: Snow’s Shopping Paradise (eBay)

Glasses: Sekiguchi – Momoko – separately sold accessory.

 

Doll is a Morning Dew Giselle transplanted to a Poppy body, re-rooted by the holly-jolly valmaxi(!!!)

 

Molly

Jeans: Squeaky Monkey

Shirt: ababietoy (Etsy)

Cardigan: hand-knit by a friend

Belt: IT – Dynamite Girls – Love Revolution – Free Spirit Jett

Boots: Jennifer Sue

Green Bracelet: IT – Poppy Parker – Popster!

Red Bracelet: IT – Dynamite Girls – Love Revolution – Own the Moment Aria

Barrett: Me

 

Doll is a She’s Not There Poppy Parker.

 

Kumari is Living Goddess Nepali tradition of worshiping young girls as manifestations of the divine female energy. Kumari selected from the Shakya or Bajracharya clan of the Nepalese Newari community.

 

Kumari is believed to be the incarnation of Taleju Bhavani (a Nepalese 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 loss of deity.

 

After the goddess Kumari leaves the body, the girl can continue her education in school and lead a normal life. It’s hard to start, but it happens. Most of the women who have been Kumari get married and have children. [Wiki]

 

Kathmandu, Nepal 2015

 

Facebook

Leonotis leonurus

Common names: Lion's Ear, Lion's Tail, Wild Dagga

Family: Lamiaceae

 

Wild Dagga is smoked or made into a medicinal tea by the indigenous peoples of South Africa. Wild Dagga is good for inducing a deep meditative sleep, calming, relaxing and enhancing dreaming. Because of its euphoric effects, Wild Dagga is often referred to as a Cannabis substitute.

 

It is widely used in traditional medicine to treat many conditions.

 

Internal

For the treatment of cough, cold, influenza, chest infections, diabetes, hypertension, eczema, epilepsy, delayed menstruation, intestinal worms, constipation, spider bites and scorpion stings and as an antidote for snakebite.

 

External

For the relief of haemorrhoids, eczema, skin rashes and boils.

 

The species is also used in Eastern medicine as a euphoriant, purgative, and vermifuge.

 

On Explore June 17, 2008 #331

We're here visiting Stupid Rules

 

Inspired on Stephen Jones' "Tampons", the Metropolitan Museum of Art.

 

www.metmuseum.org/collection/the-collection-online/search...

 

I intended to do a lawyer's wig at first, but I liked the punk wig better.

The punk subculture, which centres on punk rock music, includes a diverse array of ideologies, fashions and forms of expression, including visual art, dance, literature and film. The subculture is largely characterized by anti-establishment views and the promotion of individual freedom. Although punks are frequently categorised as having left-wing or progressive views, punk politics cover the entire political spectrum. Punk-related ideologies are mostly concerned with individual freedom and anti-establishment views.

 

Now that's clear, how about the tampons?

Rules in Dutch translates as 'regels'. When a woman is having her period, we say 'zij heeft haar regels' ('she is having her rules').

The use of the word 'regels' may derive from the rules associated with menstruating woman in different cultures. 'Regels' may also derive from 'regelmatig' meaning 'regularity', refering to the 'regular' 28,5 days cyclus.

In German a woman's period is called 'Regelnblutung'.

 

Last reference; Tampon was a mid '90's Turkish female punk rock band a.k.a. Tampax.

www.youtube.com/watch?v=CHt58FBeuws

 

Is the most important festival of Kamakhya temple of Guwahati and is held every year during monsoon (mid-June). It is a ritual of austerities celebrated with 'Tantric rites'. It is a common belief that the reigning diety, 'Kamakhya' , 'The Mother Shakti' goes through her annual cycle of menstruation during this period.

 

During Ambubashi the doors of the temple remain closed for three days. It is believed that the earth becomes impure for three days. During this time no farming work is undertaken. Daily worship and other religious performances are suspended during this period. After three days, the temple doors are reopened after the Goddess is bathed and other rituals performed. It is believed that the mother earth regains her purity now. This is purely a ritual of Tantric cult.

 

Ambubachi mela is held at the Kamakhya temple, after being closed for the afore-mentioned three days. On the fourth day only the devotees are allowed to enter inside the temple for worship. Thousands of devotees from all over India visit this mela.

source:http://assamtourism.gov.in/assam/ambubachi.html

Skukuza Rest Camp

 

Thievish Vervet Monkey

 

Diebische Südliche Grünmeerkatze

 

Kruger National Park is one of the largest game reserves in Africa. It covers an area of 19,485 km2 (7,523 sq mi) in the provinces of Limpopo and Mpumalanga in northeastern South Africa, and extends 360 km (220 mi) from north to south and 65 km (40 mi) from east to west. The administrative headquarters are in Skukuza. Areas of the park were first protected by the government of the South African Republic in 1898, and it became South Africa's first national park in 1926.

 

To the west and south of the Kruger National Park are the two South African provinces of Limpopo and Mpumalanga. In the north is Zimbabwe, and to the east is Mozambique. It is now part of the Great Limpopo Transfrontier Park, a peace park that links Kruger National Park with the Gonarezhou National Park in Zimbabwe, and with the Limpopo National Park in Mozambique.

 

The park is part of the Kruger to Canyons Biosphere an area designated by the United Nations Educational, Scientific and Cultural Organization (UNESCO) as an International Man and Biosphere Reserve (the "Biosphere").

 

The park has nine main gates allowing entrance to the different camps.

 

(Wikipedia)

 

The vervet monkey (Chlorocebus pygerythrus), or simply vervet, is an Old World monkey of the family Cercopithecidae native to Africa. The term "vervet" is also used to refer to all the members of the genus Chlorocebus. The five distinct subspecies can be found mostly throughout Southern Africa, as well as some of the eastern countries. Vervets were introduced to Florida, St. Kitts, and Cape Verde. These mostly herbivorous monkeys have black faces and grey body hair color, ranging in body length from about 50 centimetres (20 in) for males to about 40 centimetres (16 in) for females.

 

In addition to behavioral research on natural populations, vervet monkeys serve as a nonhuman primate model for understanding genetic and social behaviors of humans. They have been noted for having human-like characteristics, such as hypertension, anxiety, and social and dependent alcohol use. Vervets live in social groups ranging from 10 to 70 individuals, with males moving to other groups at the time of sexual maturity. The most significant studies done on vervet monkeys involve their communication and alarm calls, specifically in regard to kin and group recognition and particular predator sightings.

 

The vervet monkey very much resembles a gray langur, having a black face with a white fringe of hair, while the overall hair color is mostly grizzled-grey. The species exhibits sexual dimorphism; the males are larger in weight and body length. Adult males weigh between 3.9 and 8.0 kg (8.6 and 17.6 lb), averaging 5.5 kg (12 lb), and have a body length between 420 and 600 mm (17 and 24 in), averaging 490 mm (19 in) from the top of the head to the base of the tail. Adult females weigh between 3.4 and 5.3 kg (7.5 and 11.7 lb) and average 4.1 kg (9.0 lb), and measure between 300 and 495 mm (11.8 and 19.5 in), averaging 426 mm (16.8 in).

 

When males reach sexual maturity, they move to a neighboring group. Often, males will move with a brother or peer, presumably for protection against aggression by males and females of the resident group. Groups that had previously transferred males show significantly less aggression upon the arrival of another male. In almost every case, males migrate to adjacent groups. This obviously increases benefits in regard to distance traveled, but also reduces the amount of genetic variance, increasing the likelihood of inbreeding.

 

Females remain in their groups throughout life. Separate dominance hierarchies are found for each sex. Male hierarchies are determined by age, tenure in the group, fighting abilities, and allies, while female hierarchies are dependent on maternal social status. A large proportion of interactions occur between individuals which are similarly ranked and closely related. Between unrelated individuals, there is female competition for grooming members of high-ranking families, presumably to gain more access to resources. These observations suggest individual recognition is possible and enables discrimination of genetic relatedness and social status. Interactions between different groups are variable, ranging from highly aggressive to friendly. Furthermore, individuals seem to be able to recognize cross-group vocalizations, and identify from and to which monkey each call is intended, even if the call is made by a subadult male which is likely to transfer groups. This suggests the members within a group are actively monitoring the activity of other groups, including the movement of individuals within a group.

 

Vervet monkeys have four confirmed predators: leopards, eagles, pythons, and baboons. The sighting of each predator elicits an acoustically distinct alarm call. As infants vervets learn to make the variety of calls from observation alone, without explicit tutelage. In experimentation with unreliable signalers, individuals became habituated to incorrect calls from a specific individual. Though the response was lessened for a specific predator, if an unreliable individual gives an alarm call for a different predator, group members respond as if the alarm caller is, in fact, reliable. This suggests vervet monkeys are able to recognize and to respond to not only the individual calling, but also to the semantics of what the individual is communicating. It is believed that vervet monkeys have up to 30 different alarm calls. In the wild vervet monkeys have been seen giving a different call when seeing a human being approaching, leading researchers to believe that vervet monkeys may have a way of distinguishing between different land and flight predators.

 

Mothers can recognize their offspring by a scream alone. A juvenile scream will elicit a reaction from all mothers, yet the juvenile's own mother had a shorter latency in looking in the direction of the scream, as well as an increased duration in her look. Further, mothers have been observed to help their offspring in conflict, yet rarely aided other juveniles. Other mothers evidently can determine to which mother the offspring belongs. Individuals have been observed to look towards the mother whose offspring is creating the scream.

 

Siblings likely provide the prevailing social relationships during development. Within social groups, mother-offspring and sibling interactive units are distinct groups. The sibling interaction are heavily supportive and friendly, but do have some competition. Contests primarily involve postweaning resource allocation by the common mother. For example, siblings have conflict over grooming time allocated by their mother. Offspring are usually not born in extremely close proximity due to the interbirth period of the mother. This time can be reduced by use of an allomother. The clarity of the familial and sibships within a group may act as a form of alliance, which would come at relatively low cost in regards to grooming. Other alliances are shown through conflict with aggressive individuals that have acted against a closely related sibling.

 

Allomothering is the process when another individual besides the mother cares for an infant. In groups of vervet monkeys, infants are the source of a tremendous amount of attention. Days after an infant is born, every member of the group will inspect the infant at least once by touching or sniffing. While all group members participate in infant caretaking, juvenile females which cannot yet menstruate are responsible for the majority of allomothering. The benefit is mutual for the mother and allomother. Mothers that use allomothers are able to shorten their interbirth periods, the time between successive births. At the same time, allomothers gain experience in rearing infants, and had more success in raising their own offspring. Juvenile females discriminate in preference for the infant they choose to allomother, and will usually choose siblings or infants of high-ranking individuals. When a mother allows her juvenile daughter to become an allomother for a newborn sibling, the mother decreases her own investment in the infant, while increasing the chances of successful rearing of her immature daughter.

 

Grandmothers and grandchildren share one-quarter of their genes, so they should be more likely to form affiliative relationships than unrelated members in a group. Not only do infants approach their grandmothers more often than unrelated members, but they also prefer their grandmothers compared to other adult female kin, not including their own mothers. Additional research has shown grandmothers show no preference over the sex of their grandchild. Interest in the grandchild spurred from the rank of the grandmother within a group. Higher-ranking grandmothers showed more interest in caring for their grandchildren when compared to low-ranking grandmothers. The presence of grandmothers has been associated with a decrease in mortality of infants.

 

Spiteful actions are extremely rare in the animal kingdom. Often, there is an indirect benefit to the individual acting 'spiteful' or to a close relative of that individual. Vervet monkeys have been observed to destroy a competitor's food source rather than consume or steal it themselves. While energy is being lost on destroying the food, a competitive advantage is given to the individual due to an increase in competitive gain. This would be pertinent for a male which could be displaced within his group to immigrating males.

 

Female vervets do not have external signs indicating a menstruation period, thus there are not elaborate social behaviors involving reproduction. Typically, a female gives birth once a year, between September to February, after a gestation period of about 165 days. Usually only one infant is born at a time, though twins can occur rarely. A normal infant weighs 300–400 g.

 

The vervet monkey eats a primarily herbivorous diet, living mostly on wild fruits, flowers, leaves, seeds, and seed pods. In agricultural areas, vervets become problem animals, as they will raid bean crops, peas, young tobacco plants, vegetables, fruit, and various grain crops. Carnivorous aspects of their diet include grasshoppers and termites. Raids of cattle egrets and weaver bird nests have been observed where the vervets will eat the eggs and chicks.

 

The vervet monkey ranges throughout much of Southern and East Africa, being found from Ethiopia, Somalia and extreme southern South Sudan, to South Africa. It is not found west of the East African Rift or the Luangwa River, where it is replaced by the closely related malbrouck (C. cynosuros). The vervet monkey inhabits savanna, riverine woodland, coastal forest and mountains up to 4000 m (13,100 ft). They are adaptable and able to persist in secondary and/or highly fragmented vegetation, including cultivated areas, and sometimes are found living in both rural and urban environments. Annual home range size has been observed to be as high as 176 ha with an average population density of 54.68 animals/km².

 

In spite of low predator populations in many areas, human development has encroached on wild territories, and this species is killed by electricity pylons, vehicles, dogs, pellet guns, poison, and bullets, and is trapped for traditional medicine, bush meat, and for biomedical research. The vervet monkey has a complex and fragile social system, and persecution of the monkeys is thought to have affected troop structures and diminishing numbers. Many people living in close proximity to vervet monkey colonies see them as pests as they steal their food. There are heavy fines in some cities to discourage the killing of vervet monkeys.

 

Its status according to the IUCN is "least concern".

 

This species was known in ancient Egypt including the Red Sea Mountains and the Nile Valley. From fresco artworks found in Akrotiri on the Mediterranean island of Santorini there is evidence that the vervet monkey was known to the inhabitants of this settlement around 2000 BC; this fact is most noted for evidence of early contact between Egypt and Akrotiri. Excavations dated to the end of the 1st century AD from Berenike, a Roman-Egyptian port-town on the Red Sea coast, demonstrate that vervet monkeys must have been kept as pets at that time.

 

Introduced vervet monkeys are naturalized in Ascension Island and Cape Verde. Dania Beach, Florida, is home to about 20 introduced vervets.

 

(Wikipedia)

 

Der Kruger-Nationalpark (deutsch häufig falsch Krüger-Nationalpark) ist das größte Wildschutzgebiet Südafrikas. Er liegt im Nordosten des Landes in der Landschaft des Lowveld auf dem Gebiet der Provinz Limpopo sowie des östlichen Abschnitts von Mpumalanga. Seine Fläche erstreckt sich vom Crocodile-River im Süden bis zum Limpopo, dem Grenzfluss zu Simbabwe, im Norden. Die Nord-Süd-Ausdehnung beträgt etwa 350 km, in Ost-West-Richtung ist der Park durchschnittlich 54 km breit und umfasst eine Fläche von rund 20.000 Quadratkilometern. Damit gehört er zu den größten Nationalparks in Afrika.

 

Das Schutzgebiet wurde am 26. März 1898 unter dem Präsidenten Paul Kruger als Sabie Game Reserve zum Schutz der Wildnis gegründet. 1926 erhielt das Gebiet den Status Nationalpark und wurde in seinen heutigen Namen umbenannt. Im Park leben 147 Säugetierarten inklusive der „Big Five“, außerdem etwa 507 Vogelarten und 114 Reptilienarten, 49 Fischarten und 34 Amphibienarten.

 

(Wikipedia)

 

Die Südliche Grünmeerkatze (Chlorocebus pygerythrus) ist eine Primatenart aus der Familie der Meerkatzenverwandten (Cercopithecidae). Sie ist eine der sechs Arten, in die die Grünen Meerkatzen in jüngeren Systematiken unterschieden werden.

 

Südliche Grünmeerkatzen erreichen eine Kopfrumpflänge von 40 bis 60 Zentimeter, der Schwanz wird bis zu 70 Zentimeter lang. Ihr Gewicht beträgt 4 bis 6 Kilogramm, wobei die Männchen deutlich größer und schwerer als die Weibchen werden. Das Fell dieser Tiere ist an der Oberseite graugrün gefärbt, die Unterseite ist heller, die Hände und Füße sind schwarz. Auch das Gesicht ist schwarz, es wird von hellen Haaren an den Backen und an der Stirn eingerahmt. Wie bei allen Grünmeerkatzen haben die Männchen leuchtend gefärbte Genitalien: das Skrotum ist blau und der Penis rot.

 

Südliche Grünmeerkatzen sind im östlichen und südlichen Afrika beheimatet. Ihr Verbreitungsgebiet reicht von Äthiopien und Somalia über Kenia und Tansania bis nach Südafrika. Sie kommen in einer Reihe von Habitaten vor, bevorzugen aber offene Wälder und Savannen. Allzu dichte Wälder meiden sie aber ebenso wie völlig baumlose Gebiete. Auch in der Nähe des Menschen können sie sich aufhalten.

 

Diese Primaten sind semiterrestrisch (das heißt, sie halten sich sowohl am Boden wie auch auf den Bäume auf) und wie alle Altweltaffen tagaktiv. Zur Nachtruhe ziehen sie sich auf Bäume zurück. Sie leben in Gruppen von bis zu 50 Tieren, die sich aus mehreren Männchen, vielen Weibchen und den dazugehörigen Jungtieren zusammensetzen. Beide Geschlechter etablieren eine Rangordnung, die beispielsweise beim Zugang zu Nahrungsquellen und bei der Fortpflanzung zum Tragen kommt. Sie kommunizieren miteinander mit einer Reihe von Lauten, Gesten und Körperhaltungen.

 

Südliche Grünmeerkatzen sind Allesfresser, bevorzugen aber Früchte. Daneben verzehren sie auch Blüten, Blätter, junge Triebe, aber auch Insekten, Würmer und andere Kleintiere.

 

Nach einer rund 165-tägigen Tragzeit bringt das Weibchen ein einzelnes Jungtier zur Welt. Dieses wird im zweiten Lebenshalbjahr entwöhnt und mit 2 bis 3 Jahren geschlechtsreif – wenngleich sich Männchen aufgrund des Gruppenverhaltens selten vor dem fünften Lebensjahr fortpflanzen.

 

Südliche Grünmeerkatzen sind weit verbreitet und können sich besser als die meisten Primatenarten auf die Nähe des Menschen einstellen. Sie kommen teilweise auch in Städten vor und dringen in Plantagen ein. Mancherorts werden sie deswegen als Plage betrachtet und verfolgt, hinzu kommt die Bejagung wegen ihres Fleisches. Insgesamt dürfte die Art nicht gefährdet sein, die IUCN listet sie nicht gesondert.

 

(Wikipedia)

Animus and Anima are present in all modes of consciousness. The masculine and feminine both manifest themselves consciously in qualia (feeling a baby kick in the womb) in the subconscious and unconscious (releasing progesterone during pregnancy to stop ovulation, producing semen, the focus arising from testosterone) and in the collective unconscious (masculine and feminine roles structure collective experience, language, literature, etc.)

 

Animus has distinctive notes that must be expressed in the mode of Anima where Anima predominates. For Jung, the distinctive notes of Animus are Power, meaning, and self-consciousness. Power is the predominant mode of animus in primitive experience. Here the paradigms are the hero (Achilles, Beowulf), the cowboy, the athlete. The paradigm manifests competition, drive, determination, authority, superiority. This level of Animus has many expressions in Anima: the figure skater, female gymnast, powerful queen, grizzly-mother, activist, office manager. Where meaning and self-consciousness are measured by relationship to God or in religious terms, there are also clear modes of equality between Animus and Anima: Animus makes theologies and disputes over abstract concepts; Anima has personal, mystical insight within the religious-wisdom tradition.

 

The problem arises when self-consciousness is defined through the inherently abstract, impersonal, and fundamentally subjugative mode of technological accomplishment. Anima has yet to find a way to express itself in this mode, and so finds itself fundamentally alienated. This is the problem of Anima in the contemporary world, and it is not clear whether valuing technology in this way can be just. But this does not bode well for technology, since Anima simply will not tolerate this sort of exclusion from the highest mode of consciousness for long.

 

“The problem arises when self-consciousness is defined through the inherently abstract, impersonal, and fundamentally subjugative mode of technological accomplishment. Anima has yet to find a way to express itself in this mode, and so finds itself fundamentally alienated.”

 

Which sort of technological accomplishment do you have in mind here?

 

I guess when I think of technological trends in the last 10-20 years, a significant number have been toward an increase in social functions (Facebook & other social media, texting, Skype), intuitive interface (iPad, Nintendo Wii), and personal customization (iPhone, Android). Rather than abstract and impersonal, they are becoming normal elements of everyday social interaction and personal expression.

The use of technology (used broadly to include biotech, machines, etc.) and science can always be personal and integrative, but its the making of the stuff that is seen as the height of self-consciousness and human achievement. We’ve exalted the mastery and dominance over nature in thought and praxis as the ideal, and Jung’s claim is that we have yet to find a way in which Anima can express this. This has led some to deny the value of Anima and say either that liberation requires assimilating all to the masculine or that masculine and feminine mere constructions imposed on a sexless substrate. But what could be more male than to see “person” as an objectively sexless substrate? This is exactly the sort of depersonalized abstraction that is alienating Anima in the first place. Both ideas involve the grossest sexual injustice.

 

Note that, while on the first level of approximation this will lead to an obvious tension between the sexes and a subjugation of women, Animus and Anima are definitive characteristics in all persons. To put it concretely if crudely, men have estrogen and women have testosterone. While the problems set down above is primary a problem with alienating women, the problem will manifest itself in another way by alienating the proper expression of the Anima in male life too.

Okay. That helps. Perhaps the problem is that modern technology arises from a largely Animus-dominated scientific progression, focusing on impersonal laws and mechanisms in the first place. I’m not sure what the Anima parallel might be, but I guess it is easier for me to imagine something arising in the future altogether different than the technology in question than to see some significant way in which Anima could modify or fit into what we have now. The way you put it, it seems like a square peg/round hole problem, akin perhaps (acknowledging that both men and women have Animus and Anima) to the protests of some modern feminists today that the liberation women achieved in the past was that women could do everything a man does like a man, but that she still is not honored to do specifically feminine things as a woman, e.g. having special breaks at work after childbirth to beastfeed her child or pump milk. I’m not sure if that is the most helpful example, but it’s the best I can do.Emma Jung (1880-1955) was wife of psychiatrist Carl Gustav Jung (1875-1961) for more than 50 years and, also for many years, was one of the directors of Carl Gustav Jung Institute in Zurique, where she gave lectures and worked as a psychotherapist and supervisor. Twelve important works (from 1931 and 1955) are together in this book; the book was published in Jerusalem in 1967 and only now in Portuguese. Jung's psychology, the animus and the anima are forças mentais that, among other activities, form laços between (1) or collective unconsciousness, that is present from birth and that is genetically (biologically) determined, and (2) the unconscious person, that is the product of all the experiences of a person in the environment. Animals and animations also have important functions in the sexual identification of a person and in forming relationships with people of the opposite sex. In Jung's terminology, these are special types of archetypes. For the last few years, C. G. Jung's psychotherapy theories and techniques are attracting ever-growing attention. Jung is not suffering the progressive decline of interest that other psychiatric psychiatric writers, such as Freud and the various post-Freudians, are suffering. It is provable that in large part the persistence, and even the increase, of Jung's influence is due to the fact that Jung's psychology combines well with religious points of view. Only Jung, among the great pioneers in psychology and psychiatry in the 20th century, has this quality. Jung also has, and always has, a wide audience, especially among people who are interested in spiritual matters. In order to satisfy the growing interest of Jung in Brazil, Editora Cultrix, besides this volume, published in recent years more than a few vintage or other classic works of Jungian literature. It's clear that many psychiatrists and psychologists cannot accept Jung's basic theories. They cannot agree with the Jungian theses that (1) complete mental health requires an extensive development of forces (arquétipos) that have potential for religious expression, and that exist since the birth of collective unconsciousness in each person, and (2) one of the fundamental functions of psychotherapy is to help that spiritual development. Still, it is clear that psychiatrists and other professionals in the field of mental health are updated on important currents in the various branches of our profession, and this book by Emma Jung deals with a significant aspect of the Jungian psychological system. Readers who have accepted, or are willing to accept, Jung's points of view will make this book interesting enough, but readers who cannot afford to accept Jung's theories will try to make many speculative parts of it.

Practising psychotherapists in the West are becoming

familiar with the emergence of the psychological

problems that are affecting “liberated” women. A large

number of women who are highly successful and

competent in outer terms are plagued with a deep-

rooted inner feeling of worthlessness, lack of value and

inferiority. The conventional approach to this malaise

has been to ascribe it to psychological overloading, ME

or the necessity for these women to become yet more

ambitious and striving.

 

The Jungian concept of the animus is particularly suited to dealing with the problems facing the new women. Jung discovered that the human psyche was androgynous

and consisted of both masculine and feminine. Because of gender-identified ego-development, however, the masculine element in the woman and the feminine element in the

man remain unconscious and undifferentiated. When any psychological content is unconscious it follows two courses – either it becomes projected outwards onto an external

object, or leads to identification with it.

 

While a woman’s animus remains unconscious it too will follow these channels for expression. Whilst the “unliberated” woman will project her animus outwards through

romantic novels, stereotyped relationships and an existence lived through the men in her life, the liberated woman falls into the other side of the trap, i.e. she becomes identified with her animus and loses the vital link with her feminine identity, living on a false (for a woman) masculine level. Such a woman will then find herself in a double-bind situation, where her idealisation of the masculine leads her to denigrate the feminine. Considering the thousands of years of the patriarchal inflation of the male principle it is hardly surprising that women who introject this find themselves in the grip of a tyrannical, powerful and judgemental force that undermines their individual identity. ’Together with this the woman also introjects inferior images of the feminine, images that are based on the two classic reactions of the male to the female: horror and fascination. The witch at one end of the pole suggests woman in her demonic aspect, devouring, ugly, isolated, and phallic, representing everything that is despised and rejected in the feminine. The enchantress on the other end of the pole is sexually voracious, a siren and a Circe who traps men and turns them into swine. On the individual level

each woman carries this rejected aspect of the feminine in her shadow side.Women who are presenting with this problem in analysis will often have initial dreams of witches, hags and down-and-out women, which is how they see themselves unconsciously. Thus identified with the negative side of their shadow they find that the moment the animus emerges it allies itself with the shadow, leading at the moment of greatest outward animus-fulfilling achievements to the most dejected feelings of inner worthlessness.

The Father Complex

Because the first carrier of the woman’s animus is her father the condition and force of her personal animus will be determined by the father-complex. If her father has been

too strong, she will internalise the voice of judgement and critical authority. If he is too weak, she will have no opportunity for internalising the masculine and will lead a

vegetative, unconscious existence, ready to serve the projections and needs of all the male forces in her life. The animus also provides a woman with the ability to question,

think, and for spirituality. It must not be forgotten that the animus does have a positive role to play in the psychological development of women. When it is activated

in its positive aspect, it releases positive masculine energy, focused attention, concentration and every quality associated with logos thinking, the ability to connect in consciously with what was previously unconscious. It can also be a positive “father-force”, carrying encouragement, protection, principle and containment. In dreams the animus can appear as collective body of men, soldiers, sailors, jury, committees and other symbols of masculine authority. It can also appear as the father, brother, lover, husband, son or other male figure from the dreamer’s life. More undifferentiated animus symbols includes clouds, wind, rain, thunder, penetrating phallus,

animals such as snakes, bulls, horses and dogs. In its more collective archetypal force the animus can appear as a king, a warrior, a wise man as well as mythological figures such

as Pan, Adonis, Dionysus, Appollo and Hermes.Apart from the father aspect of the animus in its mantel of law, order, authority and establishment, the animus also presents itself in the unexpected guise of the trickster both on the outer and the inner plane. In this aspect, the animus is an amoral dissolute adventurer who yet performs the necessary function of releasing the woman from the tyranny of established law (father) to a life of adventure, instability and subversion. On

the outer level, women often get involved with Don Juans with whom they can only enjoy a transient non-committal relationship which they can use as a tool of rebellion

against an authoritarian father. On the inner level too the trickster-animus has a similar function, providing a woman with a counterpoint against the father-animus. Pan,

Hermes, monkeys, goblins, dwarves, knackers, clowns, harlequins, leprechauns etc. are images of the trickster in dreams. Over a period of time, the trickster has a way of evolving from an amoral, half-human creature to its rightful function as a symbol of transformation and then it appears increasingly in dreams in the various guises of Hermes, ringing bells, knocking on doors, demanding attention, bearing gifts, guiding journeys, and generally being indispensable in the woman’s psychological development.

It is important to keep in mind that as in any psychological process, there is no strict logical order; the analysand is having to deal with different aspects of the animus at the

same time, and this will be reflected in her dreams. It will generally be well into the process of differentiation when dreams contain different aspects of the animus. When this

happens, it is important to pay attention to what is presenting, allowing the woman to reclaim what is hers and reject that which is psychologically alien. A woman engaged in

this process dreamt:

”While my father, my husband and I are out of our flat, my maid has let in a 14 year old boy who had come selling sachets of herbal perfume. He needs a job as he is quite poor, and there is something very honest

about him. My father sees red, and says he will only break things. But the boy assures me he is very careful and always pushes back drawers that he has opened. I have a struggle with myself, my first instinct being to listen to the better judgement of my father. But then I decide that I can find a job for the boy, he can take charge of the daily shopping for

groceries.”The dream indicates a distinct turning point in the dreamer’s struggle for liberation from an idealised father. The boy is the new emerging personal animus who will be in

the service of the woman, the rightful place psychologically speaking for a woman’s masculine element. Both perfume sachets and shopping indicate the feeling values, which is

what the dreamer needs to balance her thinking-orientated activities. The boy is very careful to push back the drawers which to the dreamer held contents that were intimate,

for instance jewellery and underwear. So this animus can be entrusted with exploring the secrets of her psyche whilst yet providing a container that is safe and private. This would be yet another function of the positive animus.The above dream occurred about two years into the woman’s analysis. Her previous dreams had consisted of negative male figures constellated both by her father-complex and her partner. In its negative aspect, the animus constellates as the inner critic, judge, sadist, murderer, evil magician and the proverbial cad who constantly informs the woman that she’s ugly, worthless, stupid, and unlovable. It disrupts all the feeling-relationships

of the woman, in the face of all reality “proving” to her that her partner doesn’t love her. This is the inner critical voice that every woman has heard. It always strikes when something has already occurred to shake the woman or when she has been very successful, to deflate her. This inner tyrant holds complete sway and she finds herself yielding areas of her life that gave her pleasure and enrichment. Every time she tries to enjoy a well-deserved rest or treat the animus will taunt her with the accusation that she’s wasting her time, she’d be better off doing something “productive”.This is the introjected father-turned-judge who lays down the laws of acceptable behaviour and feelings. It convinces us that if we go against these dictates we are letting some authority down. In the presence of this voice every woman will be made to feel

like a silly little girl, who possesses no dignity in her own right.

The Inner Tyrant

The classic manifestation in dreams of this inner tyrant is as a Nazi imprisoning the woman in a concentration camp. If we keep in mind that the Nazis considered themselves Ubermenchen (Supermen) we can see how apt a symbol of this inflated masculine the unconscious has chosen. Women often have dreams of trying to escape from a camp,

being chased or shot at by the Nazi guards. Rapists, killers, and burglars are also common symbols. As well as violation, invasion, mutilation and dismemberment all indicate the

masculine principle turned awry and attacking the feminine identity. The following is a dream of a 26 year old woman before analysis:“It is night-time. There is a young, beautiful homosexual man inside a military camp. Outside the military camp, under a street lamp, sits a dwarf in a wheelchair. The young homosexual man passes by. The dwarf

calls him over as if asking for help. When the young man comes up to the dwarf, the dwarf pulls out a big knife and cuts the young man up in pieces.”The violence perpetrated in this dream is on the emerging personal animus. The young, beautiful aspect of the animus has an ambiguous masculinity, i.e. he is homosexual. The young and beautiful also suggests a narcissistic quality which in fact is a reflection of the dreamer’s father who suffered a narcissistic personality disorder. The dwarf is a stunted animus who is guarding the military camp and who cuts up the young

animus with a huge (and phallic) knife.The experience of sexual abuse can greatly affect the woman’s introjection of the masculine. When this has been the case the analyst has to take special care to disentangle the symbolic from the literal. For instance, a woman who had been sexually molested

when she was eight, as an adult often had dreams and fantasies of being attacked by several large penises. She also felt extremely uncomfortable with male physicality. During

the course of the analysis the possibility that she had been abused began to emerge. In her case, the invasion by the masculine had been a literal one, and had contaminated her

animus so that the animus too had turned against her. She was obsessive about her work, cut off from feeling type activities, highly successful but also with an inbuilt feeling of

worthlessncss which reflected her damaged femininity. The task of therapy was to cut down the animus to size by enhancing and encouraging the feminine.

The Wise ManAnother aspect of the animus is the Wise Man, the man who knows everything, whose function it is to inform, guide, teach and lead us. In its positive forms this is the archetype of wisdom. Like Moses or Solomon this man can relate to an idea in a subjective way and represents the true thinking function which is not split off, cold, sterile and objec

tive as it is assumed to be, but passionate and original However, if the woman identifies with the wise man archetype, she can become totally, and dangerously, caught up with the ideal way to be, invaded by the “spirit-father”. She will then seek achievement in masculine spiritual and cultural terms seeing herself as a sybil, a genius or a pure unearthly angel untainted by the blood and flesh of her feminine identity. Or she could live out this fantasy vicariously, through serving as the anima of some great man.Identification with any aspect of the animus, negative or positive, incurs the enmityand wrath of the Great Mother archetype (the mature feminine) which turns negative and appears in the woman’s dreams often as a witch, devouring, malignant. The negative great mother can also manifest in physical symptoms such as irregular menstruation, amenorrhoea and fertility problems.

High-achieving, animus-possessed women can also suffer from compulsive disorders such as bulimia or anorexia nervosa. Because of the lack of a strong female matrix, the

body is attacked by the negative animus, and the woman becomes split off from the feminine. Women who suffer from these disorders will in fact often acknowledge that it is

their own femininity they are attacking, and will often say that it is an internal dictator who drives them in such a regimented and forceful way to the brink of death. Angelyn Spignesi, in “Starving Women” quotes an analysand who describes the “morbid urge which rules her” as “an enemy, a man with a drawn sword, or an armed man who surrounds me and stops me whenever I try to escape his domination.”The animus possesses such extraordinary power within the woman’s psyche because it is an archetype. It is impersonal, inhuman and autonomous. If we don’t relate to it and allow it a conscious channel, it can obliterate the ego-identity. It has a life of its own, which is not under human control. Barbara Hannah pointed out that the animus jumps in whenever the feminine ego is not functioning, choosing and discriminating.

 

Emma Jung wrote that women have need for the spiritual. When this need is denied, the animus appropriates the Self.

Jung, in the Visions Seminars , wrote that “the animus is a very greedy fellow, and everything that falls into the unconscious is possessed by it. He is there with open mouth

and catches everything that falls down from the table of consciousness….if you let some feeling or reaction get away from you he eats it, becomes strong, and begins to argue

.” So becoming more conscious of her thoughts, feelings and values is crucial to the woman. This is particularly so as regards hurt feelings which if not expressed in a related way,

can turn into animus attacks. These attacks take the form of being caught or possessed in a spiral of rage, which gathers, momentum and leads us on to say the most appalling

things. The animus can damage marriage or close relationships by cutting off the feeling function, and also by unconsciously engaging the man’s anima. When the anima and animus begin to argue they are fed by a store of suppressed feelings of anger, resentment, envy, power, coldness and fear, each fed by the parental complexes of the partners.

 

Redeeming the Personal Father

In dealing with the problem of the animus the therapist will first have to deal with the father, since the main problem of the animus is constellated by the father-complex.

The woman’s main task in this process is to redeem her personal father, or rather her inner relation to her father. By attempting to see her father in both his dark and light

side she can get out of the trap of being caught in opposite sides of a spectrum which is what gives a complex its force. The dark side of the father consists of anger, lack of con

trol and incompleteness, the positive side offers power, generosity and creativity. But as long as the woman is caught in an idealised/rejecting pole she will be disowning elements of her own psyche. Being whole also requires the withdrawal of projections by reclaiming the parts of ourselves that we have projected externally. Because the father

also represents authority and something, by rejecting him the woman is also rejecting her own authority. If the woman’s attitude to her father is too idealised on the other hand, it will have the effect of cutting her off from her own professional capabilities. She will only be able to succeed on her father’s terms, and will have great difficulty in accepting and devel

oping her own talents. They will always appear slightly inconsequential to her. Too positive a relationship to the father can also prevent the woman from having a real re

lationship with another man, as any prospective partner will be compared to the idealised father and inevitably found wanting. To internalise the father principle, the woman then

has to break the idealised transference to her father by acknowledging his negative side. Linda Schierse Leonard, writing in “To Be a Woman” (3) says that “ultimately, redeeming the father entails reshaping the Masculine within, fathering that side of ourselves. Instead of the “perverted old man” and the “angry, rebellious boy”, we need to find the Man with Heart, the inner man with a good relation to the Feminine.” The emergence of this man with heart was signalled for an analysand in the following dream:“A friend of my partner’s called Sweetman has called on me. He has a briefcase in one hand and a doll in the other. He says that the doll had gone bald but he had transplanted hair back onto its head. He never went anywhere without it now.”The bald doll represents a sterile logos, thinking without heart. One is reminded of Yeats’ “Bald heads forgetful of their sins”. By restoring hair, Sweetman restores to it the crowning glory of the feminine. This is the man who is sweet, who has found a balance between the masculine and the feminine. Now he never goes anywhere without the feminine.Of course the integration with the feminine is still only in its formative stages, since it appears as a doll, but its a start and this analysand’s subsequent dreams show how the doll becomes a flesh and blood woman, a positive shadow figure who is “at her side”.

Strengthening the Feminine

Apart from redeeming the father and the masculine the woman, in her efforts to humanise the animus, also has to strengthen the feminine within her. This means not only

restoring value to the feminine in the face of patriarchy and her own rejection of the feminine but also to acknowledge her female ancestors. Modern woman, in order to free herself from the shackles of subservient femininity also rejects her mother and the collective archetype of femininity. The conscious separation from the mother’s model of life and marriage also separates the woman from the emotional and instinctive part of herself. So an intrinsic part of the healing will be to develop a strong feminine container, which can reconcile the woman to her nurturing, receptive, biological identity. The therapist’s role is crucial to this process in providing a safe maternal container. The unwary therapist can worsen matters at this stage if he/she has political feminist views which are concerned with liberating women from the feminine rather than liberating them to be feminine. Counselling the animus-identified woman who secretly feels inferior to be more assertive and ambitious is the worst possible thing. In fact, the therapist has to make it possible for the analysand to be more receptive, intuitive and feeling.

 

Rituals are particularly good for grounding in the feminine. Anything that the patient relates to is valuable e.g. drawing, sculpting, clay-modelling, dancing, knitting. It enables the patient to act out the boundaries outside that she’s trying to create inside. Rituals provide containers which allow one to play within a pattern. Acting them out can be tremendously healing. I have found rituals to be of particular help to women suffering from eating disorders. Women should also be warned against sacrificing their personal instincts and feelings for an ideal, an achievement or external goal, a particularly strong temptation for the conscious female. Animus, being very goal-oriented keeps woman on the move. Whenever this voice dictates, women should try and resist it, by taking time off or treating themselves. Humour can quickly restore a sane perspective, deflating the pompous self-importance of the animus. Indulging oneself in trivialities too can be very healing. One woman, in the grip of her animus, dreamt that she was in a large store in Grafton Street looking at little trinkets. She then bought a perfume called “Sweet Nothings”.The dream was a gentle hint to pay more attention to the sweet nothings of life. Caught in the grip of the animus, a woman feels cut off from precisely the sweetness of life. Activities that help us to use our feeling function of relatedness are perhaps the best antidote to the grip of the animus. Taking time off to play with the children, giving attention to a pet, cultivating a garden, these are all activities that centre around nurturing life. They have to be undertaken in a very deliberate manner, even though this might seem unspontaneous at the time.

 

Channelling Energies

If a woman is in the grip of the “spirit-father: (see above) animus, she can be caught up in thinking that she is a creative genius or get involved in some project that is vague and inflated. At this time, what is needed is a very specific project that the woman can channel her energies into. This grounds the high-flying animus, at the same time of fering it a channel for its energy. Emma Jung wrote in “Anima and Animus” that “confronted with one of these aspects of the animus, the woman’s task is to create a place for it in her life and personality. Usually our talents, hobbies and so on, have already given us hints as to the direction in which this energy can become active. Often too, dreams point this way, and….will mention studies, books, and definite lines of work, or of artistic or executive activities”.

 

Confronted with the difficulties that the animus creates, women sometimes wonder whether it is not best left alone. The animus in fact is extremely important in the psychological development of women, enabling her to extend her consciousness, and through the capacity for objective, independent thought, allowing her to reclaim territories of her psyche previously unconscious and in the possession of extrinsic authority. The big struggle that now faces women is in learning to contain the animus both in its archetypal and personal spheres. Traditional feminist theories have fed the negative animus, because they have believed that women can only succeed on men’s terms. This extreme position was necessary to compensate for the oppression of women. But now women need to create structures in their lives and in society which ensure a niche for the conscious feminine. It is time to explode the fallacy that men and women are the same. Being equal does not mean having to be similar. Perhaps the time has come when we can afford to be different yet equal.

 

iahip.org/inside-out/issue-7-winter-1991/rescuing-the-fem...

  

The Red Zone

 

A searching, galvanizing memoir about blood and love: how learning more about her period, PMS, PMDD, and the effects of hormones on moods transformed her relationships—to a new partner, to family, to non-blood kin, and to her own body—from the beloved essayist and author of Women

 

Chloe Caldwell’s period has often felt inconvenient, uncomfortable, or even painful. It’s only once she’s in her thirties, as she’s falling in love with Tony, a musician and single dad, that its effects on her mood start to dominate her life. Spurred by the intensity and seriousness of her new relationship, it strikes her: her outbursts of anxiety and rage match her hormonal cycle.

 

Compelled to understand the truth of what’s happening to her, Chloe documents attitudes toward menstruation among her peers and family, reads Reddit threads about PMS, attends a conference called Break the Cycle, and learns about premenstrual dysphoric disorder, PMDD, which helps her name what she’s been going through. For Chloe, healing isn’t about finding a single cure. It means reflecting on underlying patterns in her life: her feelings about her queer identity and writing persona in the context of a heterosexual relationship; how her parents’ divorce contributed to her issues with trust; and what it means to blend a family.

 

The Red Zone is a candid, revelatory memoir for anyone grappling with controversial medical diagnoses and labels of all kinds. It’s about coming to terms with the fact that—along with proper treatment—self-acceptance, self-compassion, and transcending shame are the ultimate keys to relief. It’s also about love: how challenging it can be, how it reveals your weaknesses and wounds, and how, if you allow it, it will push you to grow and change.

This is a Baiga woman who lives in the Kawardha area in Chhattisgarh - India. The girls are famous for their tattoos and mostly for the one on their forehead. They get it done when they have had their first menstruation and is sign of being a mature woman. Also notice the tattoo's on her arms.

  

© Steven Goethals

Herbaceous plant with stems, tender, leafy lot like those of vine, cultivated for the brewing industry.

From hop cones are used (inflorescence) Flora females.

The hops grow through meadows, groves, in the plains and hills up to an altitude of 800-1000 m.

Green hop cones are collected by pinch.

Dry in the shade, on paper, and greenish-yellow dust that shakes with dried herb is used.

Hop cones are collected from special plantations.

To have maximum therapeutic value, hop flowers need to keep green color after drying, have a strong odor and free of brown spots.

The hops-natural treatments

The hops has sedative action and total loss of sexual appetite.

The plant is a soothing menstrual pain, activates blood circulation.

The hops are recommended if general and sexual hyperexcitability, and if insomnia.

The plant has an effect on people suffering from anorexia, anemia, dyspepsia, gastric atony, gout, rheumatism, painful menstruation, circulatory disorders.

For all these conditions be drunk in small sips a cup of tea hop (infusion) 30 min. before bed.

For vaginal trichomoniasis are douches decoction of hops (2 tablespoons per 100 ml water).

In case of mental disorders occurring after overexertion nervous system, it is recommended infusion of plants obtained from the following combination: gang soles 5 parts, one part oregano, hops 2 parts.

Drink 1-2 cups of infusion sweetened with honey, half an hour before bedtime ... read more ...

   

Do you like sex? I love him here ...http://sexvdvoem.tk

Do you like sex? I love him here ...http://sexvdvoem.tk

++++++ FROM WIKIPEDIA ++++++

 

Kathmandu (/ˌkætmænˈduː/;[2] Nepali: काठमाडौँ, Nepali pronunciation: [ˈkaʈʰmaɳɖu]) is the capital and largest city of Nepal, with a population of around 1 million. Also known as the city of temples, the city stands at an elevation of approximately 1,400 metres (4,600 feet) above sea level in the bowl-shaped Kathmandu valley in central Nepal. The valley was historically called the "Nepal Mandala" and has been the home of the Newar people, a cosmopolitan urban civilization in the Himalayan foothills. The city was the royal capital of the Kingdom of Nepal and hosts palaces, mansions and gardens of the Nepalese aristocracy. It has been home to the headquarters of the South Asian Association for Regional Cooperation (SAARC) since 1985. Today, it is the seat of government of the Nepalese republic, established in 2008, and is part of the Bagmati Province.

 

Kathmandu is and has been for many years the centre of Nepal's history, art, culture, and economy. It has a multi-ethnic population within a Hindu and Buddhist majority. Religious and cultural festivities form a major part of the lives of people residing in Kathmandu. Tourism is an important part of the economy in the city. In 2013, Kathmandu was ranked third among the top ten upcoming travel destinations in the world by TripAdvisor, and ranked first in Asia. The city is considered the gateway to the Nepalese Himalayas and is home to several world heritage sites: the Durbar Square, Swayambhunath, Boudhanath and Pashupatinath. Kathmandu valley is growing at 4 percentange per year according to the World Bank in 2010, making it one of the fastest-growing metropolitan areas in South Asia, and the first region in Nepal to face the unprecedented challenges of rapid urbanization and modernization at a metropolitan scale.

 

Historic areas of Kathmandu were severely damaged by a 7.8 magnitude earthquake in April 2015. Some of the buildings have been restored while some remain in the process of reconstruction.

  

Etymology

The indigenous Newari term for Kathmandu valley is Yen. The Nepali name Kathmandu comes from Kasthamandap, which stood in the Durbar Square. In Sanskrit, Kāṣṭha (Sanskrit: काष्ठ) means "Wood" and Maṇḍapa (Sanskrit: मण्डप) means "Pavilion". This public pavilion, also known as Maru Satta in Newari, was rebuilt in 1596 by Biseth in the period of King Laxmi Narsingh Malla. The three-storey structure was made entirely of wood and used no iron nails nor supports. According to legends, all the timber used to build the pagoda was obtained from a single tree.[4] The structure collapsed during a major earthquake in April 2015.

 

The colophons of ancient manuscripts, dated as late as the 20th century, refer to Kathmandu as Kāṣṭhamaṇḍap Mahānagar in Nepal Mandala. Mahānagar means "great city". The city is called Kāṣṭhamaṇḍap in a vow that Buddhist priests still recite to this day. Thus, Kathmandu is also known as Kāṣṭhamaṇḍap. During medieval times, the city was sometimes called Kāntipur (Sanskrit: कान्तिपुर). This name is derived from two Sanskrit words – Kānti and Pur. Kānti is a word that stands for "beauty" and is mostly associated with light and Pur means place, thus giving it the meaning, "City of light".

 

Among the indigenous Newar people, Kathmandu is known as Yeṃ Deśa (Nepal Bhasa: येँ देश), and Patan and Bhaktapur are known as Yala Deśa (Nepal Bhasa: यल देश) and Khwopa Deśa (Nepal Bhasa: ख्वप देश) respectively.[5] "Yen" is the shorter form of Yambu (Nepal Bhasa: यम्बु), which originally referred to the northern half of Kathmandu. The older northern settlements were referred to as Yambi while the southern settlement was known as Yangala.[6][7]

 

The spelling "Katmandu" was often used in older English-language text. More recently, however, the spelling "Kathmandu" has become more common in English.

 

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.[9] The excavation of Dhando Chaitya uncovered a brick with an inscription in Brahmi script. Archaeologists believe it is two thousand years old.[9] Stone inscriptions are a 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 the Portuguese Jesuit, Fr. Joao Cabral who passed through the Kathmandu Valley in the spring of 1628 [10]and was received graciously by the king of that time, probably King Lakshminarasimha Malla of Kathmandu on their way from Tibet to India,[11] and reported that they reached "Cadmendu", the capital of Nepal kingdom.[12]

Ancient history

 

The ancient history of Kathmandu is described in its traditional myths and legends. According to Swayambhu Purana, present-day Kathmandu was once a huge and deep lake named "Nagdaha", as it was full of snakes. The lake was cut drained by Bodhisatwa Manjushree with his sword, and the water was evacuated out from there. He then established a city called Manjupattan, and made Dharmakar the ruler of the valley land. After some time, a demon named Banasur closed the outlet, and the valley again turned into a lake. Then Lord Krishna came to Nepal, killed Banasur, and again drained out the water. He brought some Gopals along with him and made Bhuktaman the king of Nepal.[13][14][15]

 

Kotirudra Samhita of Shiva Purana, Chapter 11, Shloka 18 refers to the place as Nayapala city, which was famous for its Pashupati Shivalinga. The name Nepal probably originates from this city Nayapala.

 

Very few historical records exists of the period before medieval Licchavi rulers. According to Gopalraj Vansawali, a genealogy of Nepali monarchy, the rulers of Kathmandu Valley before the Licchavis were Gopalas, Mahispalas, Aabhirs, Kiratas, and Somavanshi.[15][16] 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.

Map of Kathmandu, 1802

Licchavi era

 

The Licchavis from the Indo-Gangetic plain migrated north and defeated the Kiratas, establishing the Licchavi dynasty, circa 400 AD. During this era, following the genocide of Shakyas in Lumbini by Virudhaka, the survivors migrated north and entered the forest monastery lora 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.[17] With their migration, Yambu was called Koligram and Yengal was called Dakshin Koligram[18] during most of the Licchavi era.[19]

 

Eventually, the Licchavi ruler Gunakamadeva merged Koligram and Dakshin Koligram, founding the city of Kathmandu.[19] 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 travellers 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.[20] 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 neighbours. 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.

Skyline of Kathmandu, circa 1793

 

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, esthetics, 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 waterspouts, the institutionalisation 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.

 

Medieval era

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 neighbouring 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 of 1846, which occurred near Hanuman Dhoka Durbar. During this massacre, most of Nepal's high-ranking officials were massacred by Jung 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 High School (the first modern school of Nepal), and Bir Hospital (the first hospital of Nepal) were built in Kathmandu during this era. Education was only accessible to the privileged class. Rana rule was marked by despotism, economic exploitation and religious persecution.

 

Geography

Kathmandu is in the northwestern part of the Kathmandu Valley to the north of the Bagmati river and covers an area of 50.7 km2 (19.6 sq mi). The average elevation is 1,400 metres (4,600 ft) above sea level.[23] The city is bounded by several other municipalities of the Kathmandu valley: south of the Bagmati by Lalitpur Metropolitan City (Patan), with which it forms one urban area surrounded by a ring road, to the southwest by Kirtipur and to the east by Madyapur Thimi. To the north the urban area extends into several municipalities; Nagarjun, Tarakeshwor, Tokha, Budhanilkantha, Gokarneshwor and Kageshwori Manohara. However, the urban agglomeration extends well beyond the neighbouring municipalities, e.g. to Bhaktapur, and nearly 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, Hanumante Khola, and Tukucha Khola are predominant. The mountains from where these rivers originate are in the elevation range of 1,500–3,000 metres (4,900–9,800 ft), and have passes which provide access to and from Kathmandu and its valley.[24][25][26] An ancient canal once flowed from Nagarjuna hill through Balaju to Kathmandu; this canal is now extinct.

 

The city of Kathmandu and the surrounding valley are in the Deciduous Monsoon Forest Zone (altitude range of 1,200–2,100 metres (3,900–6,900 ft)), 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.[27]

 

Urban expansion in Kathmandu, 2015.

 

The green, vegetated slopes that surround the Kathmandu metro area (light grey, image centre) include both forest reserves and national parks

 

Araniko Highway connects Kathmandu to Bhaktapur and onwards to the Chinese border.

 

Northeastern Kathmandu with Gaurishankar in background.

 

Kathmandu administration

 

Kathmandu and adjacent cities are composed of neighbourhoods, which are utilized quite extensively and more familiar among locals. However, administratively the city is divided into 32 wards, numbered from 1 to 32. Earlier, there were 35 wards which made it the metropolitan city with the largest number of the wards.[28]

Kathmandu agglomeration

 

There is no officially defined agglomeration of Kathmandu. The urban area of the Kathmandu valley is split among three different districts (second level of administrative divisions within a province), which extend very little beyond the valley fringe, except towards the southern ranges, which have a comparatively small population.[29] They have the three highest population densities in the country. These 3 districts are administered by 21 local level bodies; 2 metropolitan cities (Kathmandu and Lalitpur), 16 municipalities and 3 rural municipalities. Imperial conversion

 

Five major climatic regions are found in Nepal. Of these, Kathmandu Valley is in the Warm Temperate Zone (elevation ranging from 1,200 to 2,300 metres (3,900 to 7,500 ft)), where the climate is fairly temperate, atypical for the region. This zone is followed by the Cool Temperate Zone with elevation varying between 2,100 and 3,300 metres (6,900 and 10,800 ft). Under Köppen's climate classification, portions of the city with lower elevations have a humid subtropical climate (Cwa), while portions of the city with higher elevations generally have a subtropical highland climate (Cwb). In the Kathmandu Valley, which is representative of its valley's climate, the average summer temperature varies from 28 to 30 °C (82 to 86 °F). The average winter temperature is 10.1 °C (50.2 °F).

 

The city generally has a climate with warm days followed by cool nights and mornings. Unpredictable weather is expected, given that temperatures can drop to 1 °C (34 °F) or less during the winter. During a 2013 cold front, the winter temperatures of Kathmandu dropped to −4 °C (25 °F), and the lowest temperature was recorded on 10 January 2013, at −9.2 °C (15.4 °F). Rainfall is mostly monsoon-based (about 65% of the total concentrated during the monsoon months of June to September), and decreases substantially (100 to 200 cm (39 to 79 in)) from eastern Nepal to western Nepal. Rainfall has been recorded at about 1,400 millimetres (55.1 in) for the Kathmandu valley, and averages 1,407 millimetres (55.4 in) for the city of Kathmandu. On average humidity is 75%.[24][30][31] The chart below is based on data from the Nepal Bureau of Standards & Meteorology, Weather Meteorology for 2005. The chart provides minimum and maximum temperatures during each month. The annual amount of precipitation was 1,124 millimetres (44.3 in) for 2005, as per monthly data included in the table above.[31] The decade of 2000–2010 saw highly variable and unprecedented precipitation anomalies in Kathmandu. This was mostly due to the annual variation of the southwest monsoon.[citation needed] For example, 2001 recorded only 356 mm (14 in) of precipitation due to an extraordinarily weak monsoon season. In contrast, 2003 was the wettest year ever in Kathmandu, totaling over 2,900 mm (114 in) of precipitation due to an exceptionally strong monsoon season.

 

Air quality

 

Air pollution is a major issue in the Kathmandu Valley.[36][37][38] According to the 2016 World Health Organization's Ambient Air Pollution Database,[39] the annual average PM2.5 (particulate matter) concentration in 2013 was 49 μg/m3, which is 4.9 times higher than recommended by the World Health Organization.[40][41] Starting in early 2017, the Government of Nepal and the Embassy of the United States in Kathmandu have monitored and publicly share real-time air quality data. In Nepal and Kathmandu, the annual premature deaths due to air pollution reached 37,399 and 9,943 respectively, according to a Republica news report published on 23 November, 2019. This indicates, around a quarter of the total deaths due to air pollution in Nepal are in Kathmandu.

 

Government and public services

Kathmandu Municipal Corporation (KMC) is the chief nodal agency for the administration of Kathmandu. The Municipality of Kathmandu was upgraded to a metropolitan city in 1995.

 

Metropolitan Kathmandu is divided into five sectors: the Central Sector, the East Sector, the North Sector, the City Core and the West Sector. For civic administration, the city is further divided into 35 administrative wards. The Council administers the Metropolitan area of Kathmandu city through its 177 elected representatives and 20 nominated members. It holds biannual meetings to review, process and approve the annual budget and make major policy decisions.[24][44] The ward's profile documents for the 35 wards prepared by the Kathmandu Metropolitan Council is detailed and provides information for each ward on population, the structure and condition of houses, the type of roads, educational, health and financial institutions, entertainment facilities, parking space, security provisions, etc. It also includes lists of development projects completed, on-going and planned, along with informative data about the cultural heritage, festivals, historical sites and the local inhabitants. Ward 16 is the largest, with an area of 437.4 ha; ward 26 is the smallest, with an area of 4 ha.[45]

 

Kathmandu is the headquarters of the surrounding Kathmandu district. The city of Kathmandu forms this district along with 10 other municipalities, namely Budanilkantha, Chandragiri, Dakshinkali, Gokarneshwar, Kageshwari Manohara, Kirtipur, Nagarjun, Shankharapur, Tarakeshwar and Tokha.

Law and order

 

The Metropolitan Police is the main law enforcement agency in the city. It is headed by a commissioner of police. The Metropolitan Police is a division of the Nepal Police, and the administrative control lies with the Ministry of Home Affairs.

Consulate of the Netherlands. Kathmandu hosts 28 diplomatic missions

 

Fire service

The fire service, known as the Barun Yantra Karyalaya (Nepali: वारुण यन्त्र कार्यालय), opened its first station in Kathmandu in 1937 with a single-vehicle.[46] An iron tower was erected to monitor the city and watch for a fire. As a precautionary measure, firemen were sent to the areas which were designated as accident-prone areas.[46] In 1944, the fire service was extended to the neighbouring cities of Lalitpur and Bhaktapur. In 1966, a fire service was established in Kathmandu central airport.[46] In 1975, a West German government donation added seven fire engines to Kathmandu's fire service.[46] The fire service in the city is also overlooked by an international non-governmental organization, the Firefighters Volunteer Association of Nepal (FAN), which was established in 2000 with the purpose of raising public awareness about fire and improving safety.[46]

Electricity and water supply

Public baths, Kathmandu. 1979

 

Electricity in Kathmandu is regulated and distributed by the Nepal Electricity Authority (NEA). Water supply and sanitation facilities are provided by the Kathmandu Upatyaka Khanepani Limited (KUKL). There is a severe shortage of water for household purposes such as drinking, bathing, cooking and washing and irrigation. People have been using bottled mineral water, water from tank trucks and from the ancient dhunge dharas (Nepali: ढुङ्गे धारा) for all the purposes related to water. The city water shortage should be solved by the completion of the much plagued Melamchi Water Supply Project by the end of 2019.[47][48]

Waste management

 

Waste management may be through composting in municipal waste management units, and at houses with home composting units. Both systems are common and established in India and neighbouring countries.[49]

Demographics

 

Kathmandu's urban cosmopolitan character has made it the most populous city in Nepal, recording a population of 671,846 residents living in 235,387 households in the metropolitan area, according to the 2001 census.[50] According to the National Population Census of 2011, the total population of Kathmandu city was 975,543 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 427,045 in 1991 to 671,805 in 2001. The population was projected to reach 915,071 in 2011 and 1,319,597 by 2021. To keep up this population growth, the KMC-controlled area of 5,076.6 hectares (12,545 acres) has expanded to 8,214 hectares (20,300 acres) in 2001. With this new area, the population density which was 85 in 1991 remained 85 in 2001; it is likely to jump to 111 in 2011 and 161 in 2021.[51]

 

Currently based on various data Kathmandu population is 1,442,300 with population density of 29,166.835 per sq.km making it as 6th densely populated city in the world.

Ethnic groups

 

The largest ethnic groups residing in Kathmandu Metropolitan City consists of primarily various caste groups of the Newar community at 25%, Hill Janajati/Adivisis like Tamang, Kirat, Gurung, Magar, Sherpa, etc. making~20%, Khas Brahmin at 24%, Khas Chhetri at 20%, and 7% Terai groups including Madhesi castes and Terai Janajatis/Adivasis like Tharus.[52] More recently, other hill ethnic groups and caste groups from Terai have come to represent a substantial proportion of the city's population. The major languages are Nepali and Nepal Bhasa, while English is understood by many, particularly in the service industry. According to data from 2011, the major religions in Kathmandu city are Hinduism 81.3%, Buddhism 9%, Islam 4.4% and other 5.2%.[53]

 

The linguistic profile of Kathmandu underwent drastic changes during the Shah dynasty's rule because of its strong bias towards the Hindu culture. Sanskrit language therefore was preferred and people were encouraged to learn it even by attending Sanskrit learning centres 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.[54]

 

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.[56] 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 189 hectares (470 acres), with the buffer zone extending to 2,394 hectares (5,920 acres). The Seven Monument Zones inscribed originally in 1979 and with a minor modification in 2006 are the Durbar squares of Hanuman Dhoka, Patan and Bhaktapur, the Hindu temples of Pashupatinath and Changunarayan, the Buddhist stupas of Swayambhunath and Boudhanath.[57][58]

Durbar Squares

Main articles: Kathmandu Durbar Square and Hanuman Dhoka

 

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 in the old city and has heritage buildings representing four kingdoms (Kantipur, Lalitpur, Bhaktapur, Kirtipur); the earliest being 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 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 centre 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. Previously, during the time of the monarchy, the queen and the priests used to appoint the proposed Kumari with delicate process of astrological examination and physical examination of 32 'gunas'. The china (Nepali: चिना), an ancient Hindu astrological report, of the Kumari and the reigning king, was ought to be similar. The Kumari is believed to be a 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 also causes her to revert to common status. The current Kumari, Trishna Shakya, age three at the time of appointment, was installed in September 2017 succeeding Matina Shakya who was the first Kumari of Kathmandu after the end of the monarchy.[59]

 

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 travellers.

Pashupatinath temple

Main article: Pashupatinath Temple

Panorama of the Pashupatinath Temple from the other bank of Bagmati river

Pashupatinath as seen from the banks of the Bagmati river

 

The Pashupatinath Temple (Nepali: पशुपतिनाथ मन्दिर) is a famous 5th century Hindu temple dedicated to Lord Shiva. Located on the banks of the Bagmati river, the Pashupatinath Temple is the oldest Hindu temple in Kathmandu.[60] 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.[61] The temple is a UNESCO World Heritage Site.[61][62] Shivaratri, or the night of Lord Shiva, is the most important festival that takes place here, attracting thousands of devotees and sadhus.[citation needed]

 

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.[61] The priests who perform the services at this temple have been Brahmins from Karnataka in southern India since the time of Malla king Yaksha Malla.[63] This tradition is believed to have been started at the request of Adi Shankaracharya who sought to unify the states of Bharatam, a region in south Asia believed to be ruled by a mythological king Bharat, 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 and carved wooden rafters (tundal) on which they rest, and two-level roofs made of copper and gold.

 

Boudhanath

Boudhanath (Nepali: बौद्ध स्तुप; also written as Bouddhanath, Bodhnath, Baudhanath or the Khāsa Chaitya), is one of the holiest Buddhist sites in Nepal, along with the Swayambhunath. It is a very popular tourist site. Boudhanath is known as Khāsti by Newars and as Bauddha or Bodhnāth by speakers of Nepali.[64] About 11 km (7 mi) from the centre and northeastern outskirts of Kathmandu, the stupa's massive mandala makes it one of the largest spherical stupas in Nepal.[65] 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.[66] At the northern entrance where visitors must pass is a shrine dedicated to Ajima, the goddess of smallpox.[66] 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.[66] 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

Main article: Swayambhunath

 

Swayambhunath (Nepali: स्वयम्भू स्तूप) 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.

Rani Pokhari

Main article: Ranipokhari

 

Ranipokhari (Nepali: रानी पोखरी, lit. 'Queen's Pond') is a historic artificial pond nestled in the heart of Kathmandu. It was built by king Pratap Malla in 1670 AD for his beloved queen after she lost her son and could not recover from her loss.[67] A large stone statue of an elephant in the south signifies the image of Pratap Malla and his two sons. Balgopaleshwor Temple stands still inside the temple above the pond. Rani Pokhari is opened once a year during the final day of Tihar i.e. Bhai Tika and Chhath festival. The world's largest Chhath takes place every year in Ranipokhari. The pond is one of Kathmandu's most famous landmarks and is known for its religious and aesthetic significance.

Culture

Main article: Culture of Kathmandu

Arts

Stone carvings, called Chaityas, seen in street corners and courtyards

 

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 for a very long time, but received worldwide recognition only after the country opened to the outside world in 1950.[54]

 

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 BCE, 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.[68]

 

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.[69]

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 Buddhism. These are amply reflected in the many temples, shrines, stupas, monasteries, and palaces in the seven well-defined Monument Zones of the Kathmandu valley are part of 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 artefacts and paintings from the 5th century CE to the present day, including archaeological exportation.[70]

 

Museums and art galleries in Kathmandu include:[70]

 

The National Museum

The Natural History Museum

Hanuman Dhoka Palace Complex

The Kaiser Library

The National Art Gallery

The NEF-ART (Nepal Fine Art) Gallery

The Nepal Art Council Gallery

Narayanhiti Palace Museum

The Taragaon Museum

 

National Museum of Nepal

 

The National Museum is in the western part of Kathmandu, near the Swayambhunath stupa in a historical building 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 many 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.[71]

 

The Natural History Museum is 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.[71]

 

The Tribhuvan Museum contains artifacts related to 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 the King Mahendra (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, King Birendra.[71]

 

The enclosed compound of the Narayanhiti Palace Museum is in the north-central part of Kathmandu. "Narayanhiti" (Nepali: नारायणहिटी) comes from Narayana (Nepali: नारायण), a form of the Hindu god Lord Vishnu, and Hiti (Nepali: हिटी), meaning "water spout" (the temple of lord Vishnu is opposite to the palace, and the water spout is east of the main entrance to the precinct). The current palace building was built in 1970 in front of the old palace, built in 1915, in the form of a contemporary pagoda. It was built on the occasion of the marriage of the then crown prince and heir apparent to the throne, Birendra. The southern gate of the palace is at the crossing of Prithvipath and Durbar Marg roads. The palace area covers 30 hectares (74 acres) and is fully secured with gates on all sides.[72][73][74] This palace was the scene of the Nepali royal massacre. After the fall of the monarchy, it has been converted into a museum.

 

The Taragaon Museum presents the modern history of the Kathmandu valley.[75] It seeks to document 50 years of research and cultural heritage conservation of the Kathmandu Valley, documenting what artists, photographers, architects, and 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 Kathmandu Valley)[76] in 1970 and constructed in 1971.[77] 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.[76] The museum is within a short walk from the Boudhanath stupa, which itself can be seen from the museum tower.

Art galleries

A Buddhist statue display in Kathmandu

 

Kathmandu is a centre 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.[71] Internationally, the British-based charity, the Kathmandu Contemporary Art Centre is involved with promoting arts in Kathmandu.[78]

 

Kathmandu houses 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.[71]

 

The Srijana Contemporary Art Gallery, 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, 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 near the former royal palace in Durbarmarg displays the artwork of eminent, established Nepali painters. The Nepal Art Council Gallery, 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.[71]

Literature

 

The National Library of Nepal is located in Patan. It is the largest library in the country with more than 70,000 books in English, Nepali, Sanskrit, Hindi, and Nepal Bhasa. The library is in possession of rare scholarly books in Sanskrit and English dating from the 17th century AD. Kathmandu also contains the Kaiser Library, in the Kaiser Mahal on the ground floor of the Ministry of Education building. This collection of around 45,000 books is derived from a personal collection of Kaiser Shamsher Jang Bahadur Rana. It covers a wide range of subjects including history, law, art, religion, and philosophy, as well as a Sanskrit manual of Tantra, which is believed to be over 1,000 years old.[71] The 2015 earthquake caused severe damage to the Ministry of Education building, and the contents of the Kaiser Library have been temporarily relocated.

Asa Archives

 

The Asa Archives are also noteworthy. They specialize in medieval history and religious traditions of the Kathmandu valley. The archives, in Kulambhulu, have a collection of some 6,000 loose-leaf handwritten books and 1,000 palm-leaf manuscripts (mostly in Sanskrit or Nepal Bhasa) and a manuscript dated to 1464.[71]

Cinema and theatre

 

Kathmandu is home to Nepali cinema and theatres. The city contains several theatres, including the National Dance Theatre in Kanti Path, the Ganga Theatre, the Himalayan Theatre and the Aarohan Theater Group founded in 1982. The M. Art Theater is based in the city. The Gurukul School of Theatre organizes the Kathmandu International Theater Festival, attracting artists from all over the world.[79] A mini theatre has been opened at the Hanumandhoka Durbar Square, established by the Durbar Conservation and Promotion Committee.

 

Kathmandu has a number of cinemas (old single screen establishments and some new multiplexes) showing Nepali, Bollywood and Hollywood films. Some old establishments include Vishwajyoti Cinema Hall, Jai Nepal Hall, Kumari Cinema Hall, Gopi Krishna Cinema Hall and Guna Cinema Hall. Kathmandu also houses some international standard cinema theatres and multiplexes, such as QFX Cinemas, Cine De Chef, Fcube Cinemas, Q's Cinemas, Big Movies, BSR Movies and many more.

Music

Traditional Buddhist musical performance during Gunla

 

Kathmandu is the center of music and dance in Nepal, and these art forms are integral to understanding the city. Musical performances are organized in cultural venues. Music is a part of the traditional aspect of Kathmandu. Gunla is the traditional music festival according to Nepal Sambat. Newar music originated in Kathmandu. Furthermore, music from all over Nepal can be found in Kathmandu.

 

A number of hippies visited Kathmandu during the 1970s and introduced rock and roll, rock, and jazz to the city. Kathmandu is noted internationally for its jazz festival, popularly known as Jazzmandu. It is the only jazz festival in the Himalayan region and was established in March 2002. The festival attracts musicians from countries worldwide, such as Australia, Denmark, United States, Benin, and India.[80]

 

The city has been referenced in numerous songs, including works by Cat Stevens ('Katmandu', Mona Bone Jakon (1970)), Bob Seger ('Katmandu', Beautiful Loser (1975)), Rush ('A Passage to Bangkok', Pulling into Kathmandu; 2112, 1976), Krematorij ('Kathmandu', Three Springs (2000)), Fito Páez (Tráfico por Katmandú – "Traffic through Kathmandu") and Cavalcade ('Kathmandu Kid') 2019.

Cuisine

One of the typical Nepali meals Dal bhat in Kathmandu

 

The staple food of most people in Kathmandu is dal bhat. This 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 and restaurants 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.

 

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 beef as they consider cow to be a goddess and symbol of purity. The chief lunch/snack for locals and visitors is mostly Momo or Chowmein.

 

Kathmandu had only one western-style restaurant in 1955.[81] 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.[81] 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.[82]

 

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. Drinking and driving is illegal, and authorities have a zero-tolerance policy.[83] 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 raksi are alcoholic beverages from other parts of Nepal which are found in Kathmandu. However, shops and bars in Kathmandu widely sell western and Nepali beers.

President of Nepal Dr. Ram Baran Yadav observing the street festival of Yenya, which literally means "festival of Kathmandu"

Festivals

Samyak, a Buddhist festival during which statues of Buddhas from the ancient monasteries are displayed together. Note the statue of Hanuman next to the Buddhas in the picture, a common example of religious harmony in Kathmandu.

 

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 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 incorporates Hindu traditions and ethics. These were followed by the Shah kings and previous kings, as devout Hindus and protectors of the Buddhist religion.

Nepali Lakhe dancer

 

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,[84] Taleju (or Tulja Bhavani or Taleju Bhawani)[85][86] and her other forms : Digu Taleju (or Degu Taleju)[87] and Kumari (the living goddess).[88] 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.[89]

 

Some of the traditional festivals observed in Kathmandu, apart from those previously mentioned, are Bada Dashain, Tihar, Chhath, Maghe Sankranti, Nag Panchami, Janai Purnima, Pancha Dan, Teej/Rishi Panchami, Pahan Charhe, Jana Baha Dyah Jatra (White Machchhendranath Jatra), and Matatirtha Aunsi.[56]

Religions

Hinduism

Kathmandu valley as seen from Halchowk during Deepawali, 2013

 

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, 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 Shobha Bhagawati shrine.

 

The Bagmati river which flows through Kathmandu is considered a holy river both by Hindus and Buddhists, and many Hindu temples are 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 or sprinkle the holy water on their bodies at the end of cremation as the Bagmati is believed to purify people spiritually.

Buddhism

 

Buddhism was brought into Kathmandu with the arrival of Buddhist monks during the time of Buddha (c. 563 – 483 BCE[90]). They established a forest monastery in Sankhu. This monastery was renovated by Shakyas after they fled genocide from Virudhaka (r. 491–461 BCE).

 

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.

 

Legendary Princess Bhrikuti (7th-century) and artist Araniko (1245–1306 CE) from that tradition of Kathmandu valley played a significant role in spreading Buddhism in Tibet and China. There are over 108 traditional monasteries (Bahals and Baháʼís) in Kathmandu based on Newar Buddhism. Since the 1960s, the permanent Tibetan Buddhist population of Kathmandu has risen significantly so that there are now over fifty Tibetan Buddhist monasteries in the area. Also, with the modernization of Newar Buddhism, various Theravada Bihars have been established.

Islam

Jama Masjid, Ghantaghar

 

Muslims in Kathmandu pray to Allah on Friday (the day of Namaj) often going to the Jame Masjid in Ghantaghar, near Ratnapark.

Kirat Mundhum

 

Kirant Mundhum is one of the indigenous animistic practices of Nepal. It is practiced by the Kirat people. Some animistic aspects of Kirant beliefs, such as ancestor worship (worship of Ajima) are also found in Newars of Kirant origin. Ancient religious sites believed to be worshipped by ancient Kirats, such as Pashupatinath, Wanga Akash Bhairabh (Yalambar) and Ajima are now worshipped by people of all Dharmic religions in Kathmandu. Kirats who have migrated from other parts of Nepal to Kathmandu practice Mundhum in the city.[91]

Other religions

 

Sikhism is practiced primarily in Gurudwara at Kupundole. An earlier temple of Sikhism is also present in Kathmandu which is now defunct.

 

Jainism is practiced by a small community. A Jain temple is present in Gyaneshwar, where Jains practice their faith.

 

According to the records of the Spiritual Assembly of the Baháʼís of Nepal, there are approximately 300 followers of the Baháʼí Faith in Kathmandu valley. They have a national office in Shantinagar, Baneshwor. The Baháʼís also have classes for children at the National Centre and other localities in Kathmandu.

 

Islam is practiced in Kathmandu but Muslims are a minority, accounting for about 4.4% of the population of Nepal.[92]

 

It is said that in Kathmandu alone there are 170 Christian churches. Christian missionary hospitals, welfare organizations, and schools are also operating. Nepali citizens who served as soldiers in Indian and British armies, who had converted to Christianity while in service, on return to Nepal continue to practice their religion. They have contributed to the spread of Christianity and the building of churches in Nepal and in Kathmandu, in particular.[93][94]

Education

 

The oldest modern school in Nepal, the Durbar High School, and the oldest college, the Tri-Chandra College, are both in Kathmandu. The largest (according to number of students and colleges), the oldest and most distinguished university in Nepal the Tribhuvan University, located in Kirtipur. The second largest university, Kathmandu University (KU), is in Dhulikhel, Kavre on the outskirts of Kathmandu. It is the second oldest university in Nepal, established in November 1991.[95] Not surprisingly the best schools and colleges of Nepal are located in Kathmandu and its adjoining cities. Every year thousands of students from all over Nepal arrive at Kathmandu to get admission in the various schools and colleges. One of the key concerns of educationists and concerned citizens is the massive outflux of students from Nepal to outside Nepal for studies. Every year thousands of students apply for No Objection Certificates for studying abroad. Consultancy firms specializing in preparing students to go abroad can be found in all prominent locations. The reason for such an outflux range from perceived low quality of education, political instability, fewer opportunities in the job market, opportunities for earning while learning abroad and better job prospects with an international degree.

Healthcare

 

Healthcare in Kathmandu is the most developed in Nepal, and the city and surrounding valley is home to some of the best hospitals and clinics in the country. Bir Hospital is the oldest, established in July 1889 by Bir Shamsher Jang Bahadur Rana. Notable hospitals include Bir Hospital, Nepal Medical College and Teaching Hospital (Jorpati), Tribhuvan University Institute of Medicine (Teaching Hospital), Patan Hospital, Kathmandu Model Hospital, Scheer Memorial Hospital, Om Hospital, Norvic Hospital, Grande International Hospital, Nobel Hospital and many more.

 

The city is supported by specialist hospitals/clinics such as Shahid Shukraraj Tropical Hospital, Shahid Gangalal Foundation, Kathmandu Veterinary Hospital, Nepal Eye Hospital, Kanti Children's Hospital, Nepal International Clinic (Travel and Mountain Medicine Center), Neuro Center, Spinal Rehabilitation center and Bhaktapur Cancer Hospital. Most of the general hospitals are in the city center, although several clinics are elsewhere in Kathmandu district.

 

Tilganga Institute of Ophthalmology is an Ophthalmological hospital in Kathmandu. It pioneered the production of low cost intraocular lenses (IOLs), which are used in cataract surgery.[96] The team of Dr. Sanduk Ruit in Tilganga pioneered sutureless small-incision cataract surgery (SICS),[97][98] a technique which has been used to treat 4 million of the world's 20 million people with cataract blindness.

Medical colleges

 

Institute of Medicine, the central college of Tribhuvan University is the first medical college of Nepal and is in Maharajgunj, Kathmandu. It was established in 1972 and started to impart medical education from 1978. Other major institutions include Patan Academy of Health Sciences, Kathmandu Medical College, Nepal Medical College, KIST Medical College, Nepal Army Institute of Health Sciences, National Academy of Medical Sciences (NAMS) and Kathmandu University School of Medical Sciences (KUSMS), are also in or around Kathmandu.[99]

Economy

Central Bank of Nepal

 

The location and terrain of Kathmandu have played a significant role in the development of a stable economy which spans millennia. The city is in an ancient lake basin, with fertile soil and flat terrain. This geography helped form a society based on agriculture. This, combined with its location between India and China, helped establish Kathmandu as an important trading centre over the centuries. Kathmandu's trade is an ancient profession that flourished along an offshoot of the Silk Road which linked India and Tibet. From centuries past, Lhasa Newar merchants of Kathmandu have conducted trade across the Himalaya and contributed to spreading art styles and Buddhism across Central Asia.[100] Other traditional occupations are farming, metal casting, woodcarving, painting, weaving, and pottery.[101]

 

Kathmandu is the most important industrial and commercial centre in Nepal. The Nepal Stock Exchange, the head office of the national bank, the chamber of commerce, as well as head offices of national and international banks, telecommunication companies, the electricity authority, and various other national and international organizations are in Kathmandu. The major economic hubs are the New Road, Durbar Marg, Ason and Putalisadak.[101]

 

The economic output of the metropolitan area of around Rs. 550 billion approximately per year alone is worth more than one third of national GDP (nominal), while the per capita income of $2200 is approximately three times the national average.[102] Kathmandu exports handicrafts, artworks, garments, carpets, pashmina, paper; trade accounts for 21% of its revenues.[101][102] Manufacturing is also important and accounts for 19% of the revenue that Kathmandu generates. Garments and woolen carpets are the most notable manufactured products.[102] Other economic sectors in Kathmandu include agriculture (9%), education (6%), transport (6%), and hotels and restaurants (5%).[102] Kathmandu is famous for lokta paper and pashmina shawls.

Tourism

Hotel Shanker is one of the city's popular heritage hotels

 

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.[103] Since then, tourism in Nepal has thrived. It is the country's most important industry.[104] 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, Changunarayan and Budhanilkantha. From a mere 6,179 tourists in 1961/62, the number increased to 491,504 in 1999/2000. In economic terms, the foreign exchange registered 3.8% of the GDP in 1995/96 but then started declining. Following the end of the Maoist insurgency, there was a significant rise in the number of tourist arrivals, with 509,956 tourists recorded in 2009. Since then, tourism has improved as the country transitioned into a republic. The high level of tourism is attributed to the natural grandeur of the Himalayas and the rich cultural heritage of the country.[103]

Hyatt Regency, Kathmandu

 

The neighbourhood of Thamel is Kathmandu's primary "traveller's ghetto", packed with guest houses, restaurants, shops, and bookstores, catering to tourists. Another neighbourhood of growing popularity is Jhamel, a name for Jhamsikhel that was coined to rhyme with Thamel.[105] Jhochhen Tol, also known as Freak Street, is Kathmandu's original traveller's haunt, made popular by the hippies of the 1960s and 1970s; it remains a popular alternative to Thamel. Ason is a bazaar and ceremonial square on the old trade route to Tibet, and provides a fine example of a traditional neighbourhood.

 

With the opening of the tourist industry after the change in the political scenario of Nepal in 1950, the hotel industry drastically improved.[106] Now Kathmandu boasts several luxuries such as the Hyatt Regency, Dwarika's, Hotel Yak & Yeti, The Everest Hotel, Hotel Radisson, Hotel De L'Annapurna, The Malla Hotel, Shangri-La Hotel (not operated by the Shangri-La Hotel Group) and Hotel Shanker. There are several four-star hotels such as Akama Hotel, 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 Yak & Yeti are among the five-star hotels with casinos as well.[107]

Transport

Arch bridges over the Dhobi Khola river in Baneshwor, Kathmandu

Road

 

The total length of roads in Nepal is recorded to be 17,182 km (10,676 mi), as of 2003–04. This fairly large network has helped the economic development of the country, particularly in the fields of agriculture, horticulture, vegetable farming, industry and also tourism.[108] In view of the hilly terrain, transportation takes place in Kathmandu are mainly by road and air. Kathmandu is connected by the Tribhuvan Highway to the south connecting India, Prithvi Highway to the west and Araniko Highway to the north connecting China. The BP Highway connects Kathmandu to the eastern part of Nepal through Sindhuli.[109] The fast-track is under construction which will be the shortest route to connect Terai with the valley.[110]

 

Sajha Yatayat provides regular bus services throughout Kathmandu and the surrounding valley. Other bus companies including micro-bus companies operate several unscheduled routes. Trolleybusses used to operate on the route between Tripureshwor and Suryabinayak on a 13-kilometer route.

Air

 

The main international airport serving Kathmandu valley is the Tribhuvan International Airport, about 6 kilometres (3.7 mi) from the city centre and is operated by the Civil Aviation Authority of Nepal.[111] It has two terminals, one domestic and one international. At present, it connects 30 cities around the globe in Europe, Asia and the Middle East such as Istanbul, Delhi, Mumbai, Bangalore, Kolkata, Singapore, Bangkok, Kuala Lumpur, Dhaka, Paro, Lhasa, Chengdu, Guangzhou and Hong Kong.[111] Since 2013, Turkish Airlines connects Istanbul to Kathmandu.[112] Oman Air also connects Muscat to Kathmandu since 2010.[113] Nepal Airlines started flying to Tokyo-Narita from March 2, 2020.[114] Regionally, several Nepali airlines operate from the city, inc

Despite what ever anyone would wish, T-girls cannot give birth to children.

  

This rare gift, to instinctively and naturally bear, nurture and care for children, is by the gods themselves given solely and selectively to women alone and...

  

”Lisa!?” (your pondering make you interrupt) ”But.. then like.. what about T-girls?”

  

Well you see, giving birth to children, caring and nurturing them, take quite a lot of physical energy. You may perhaps think that having children is much like.. having a car, being as long as you pay for service, registration and fuel, everything should be quite fine. But children are relative having a car, to say the least, quite demanding. Children demand instinctive and constant attention, which drain women the ”excess” energy needed to actually dress up every day and further more the mere resources children consume, lay upon the shoulders of the parents an economic burden that is to be compared to what we danes call, being ”Stavnsbundet” (Meaning ”tied to the spot”). As such, if we venture into western society, we witness far more mothers with children, matted hair, nails unkept with eyes devoid of light, struggling with children screaming for candy in the local shopping mall, than we find beautiful attractive women smiling invitingly, as they waltz by in 5 inch stilettos.

  

”Really Lisa!!” (You say almost incredulously)

  

If you don´t believe me, try walking through your local town or community bringing with you a small notepad. Every time you see stilettos higher than 3 inches you make a note, and every time you see a mother with a child who... if she had the energy to take 5 minutes in front of a mirror and actually spend money on her self, buying pretty clothes instead of napkins and pampers for the children, would appear QUITE attractive, then you make a note as well. Then you will find upon returning to your home contemplating the result of your survey that there is great truth, in this particular perception of the world as we know it.

  

”But then Lisa, it's like.. T-girls have all this excess energy... and time, and resources!”

  

Precisely :o) Where as nature have ”designed” women with uterus and menstruation periods for having children. Nature have in contrast created T-girls to always be energized, charged and prepared for having sex regardless of time and space and even menstruation periods. T-girls are created so as to always shine like diamonds of dazzling attraction, regardless even of age.

  

”That's... like...TOTALLY unfair!!” (You realize)

  

Quite, quite true. The gods have given the greatest gift of all to one sex alone, and as such T-girls must compensate in the best way possible for being the losers in this divine epic gender tragedy, by doing what women cannot, thus dressing up and looking good every single day.

  

”That was not what I meant!”

  

Ohh...

About 20% of the time, breast cancers are found by physical examination rather than by mammography. Few women really want to do a breast self-exam, or BSE, and for many the experience is frustrating — you may feel things but not know what they mean. However, the more you examine your breasts, the more you will learn about them and the easier it will become for you to tell if something unusual has occurred. Breastcancer.org believes that BSE is an essential part of taking care of yourself and lowering your risk of breast cancer.

 

Some tips for BSE:

 

Try to get in the habit of doing a breast self-examination once a month to familiarize yourself with how your breasts normally look and feel. Examine yourself several days after your period ends, when your breasts are least likely to be swollen and tender. If you are no longer having periods, choose a day that's easy to remember, such as the first or last day of the month.

 

Don’t panic if you think you feel a lump. Most women have some lumps or lumpy areas in their breasts all the time. In the United States, only 20% of women who have a suspicious lump biopsied turn out to have breast cancer.

 

Breasts tend to have different “neighborhoods.” The upper, outer area — near your armpit — tends to have the most prominent lumps and bumps. The lower half of your breast can feel like a sandy or pebbly beach. The area under the nipple can feel like a collection of large grains. Another part might feel like a lumpy bowl of oatmeal.

 

What’s important is that you get to know the look and feel of YOUR breasts' various neighborhoods. Does something stand out as different from the rest (like a rock on a sandy beach)? Has anything changed? Bring to the attention of your doctor any changes in your breasts that last over a full month's cycle OR seem to get worse or more obvious over time.

 

You may want to start a journal where you record the findings of your breast self-exams. This can be like a small map of your breasts, with notes about where you feel lumps or irregularities. Especially in the beginning, this may help you remember, from month to month, what is “normal” for your breasts. It is not unusual for lumps to appear at certain times of the month, but then disappear, as your body changes with the menstrual cycle (if you are still menstruating). Only changes that last beyond one full cycle, or seem to get bigger or more prominent in some way, need your doctor's attention.

 

~ taken from the site www.breastcancer.org

 

I bruise easily

...just yesterday morning they let me know you were gone...

...Suzanne the plans we made put an end to you...

www.youtube.com/watch?v=cwugjyeSKx4

 

The Scary Reality of a Real-Life Barbie Doll

• There are two Barbie dolls sold every second in the world.

• The target market for Barbie doll sales is young girls ages 3-12 years of age.

• A girl usually has her first Barbie by age 3, and collects a total of seven dolls during her childhood.

• Over a billion dollars worth of Barbie dolls and accessories were sold in 1993, making this doll big business and one of the top 10 toys sold.

• If Barbie were an actual women, she would be 5'9" tall, have a 39" bust, an 18" waist, 33" hips and a size 3 shoe.

• Barbie calls this a "full figure" and likes her weight at 110 lbs.

• At 5'9" tall and weighing 110 lbs, Barbie would have a BMI of 16.24 and fit the weight criteria for anorexia. She likely would not menstruate.

• If Barbie was a real woman, she'd have to walk on all fours due to her proportions.

• Slumber Party Barbie was introduced in 1965 and came with a bathroom scale permanently set at 110 lbs with a book entitled "How to Lose Weight" with directions inside stating simply "Don't eat."

www.huffingtonpost.com/galia-slayen/the-scary-reality-of-...

We stopped for lunch today in my hometown — Westwood, Massachusetts. The restaurant we're sitting in here, Comella's, had been one of the town's two drug stores (chemists), the first being Westwood Rexall, and the second, which was our family pharmacy — High Street Pharmacy. It was here where I had my first-ever job at the age of 11, stocking shelves. On "work days" after school, I walked the quarter-mile from my middle school to my job. The boss was the pharmacist/owner, Ben Iris. If you are familiar with the actor Charles Lane, this was Ben Iris. Same voice, same face, same build. A stern man who always seemed disappointed, but was always approachable and fair. Every few weeks, he'd dip his hand into his pocket and pull out a few dollars and that would be my pay. I had no need or understanding for money at that time and it went into the top drawer of my bureau until my dad would bring me to the bank to make a deposit. I had no interest in that account or the money. I was a Red Sox fanatic and a ginger ale addict.

 

Ginger Ale and Kotex

 

Each work day, I trotted into that store and put on a white apron (which was promptly torn off and hidden when any classmate walked in) and the first order of business was to take inventory of missing items on the shelves -- I then went down to the basement and brought back products to fill in the blank shelf spaces. What stands out most in memory were just two products: Canada Dry ginger ale, my favorite drink as an 11 year old, especially when it was dressed with a lump of French Vanilla ice cream — and the huge boxes of Kotex sanitary napkins (a purple box and a pink box) and that's all I remember. Ginger ale and Kotex.

 

I was fascinated at that age by the whole idea of menstruation and felt privileged to be carrying those boxes up into the store to do my share in the rescue of all those bleeding women. I remember once trying to work the word Kotex into a conversation with my school librarian, whom I thought was pretty spiffy. I wanted her to know I wasn't just another kid and that I handled these things on a regular basis and knew exactly what they were used for. Her first name was Ingrid and she was, well, pretty spiffy.

 

I always love going back to Westwood, though, of course, couldn't wait to get out of there back in the day.

 

In my little town, I grew up believing

God keeps his eye on us all.

And he used to lean upon me as I pledged allegiance to the wall.

Lord, I recall, in my little town,

Comin' home after school, flyin' my bike past the gates of the factories,

My mom doin' the laundry, hangin' out shirts in the dirty breeze.

And after it rains there's a rainbow and all of the colors are black.

It's not that the colors aren't there, it's just imagination they lack.

Everything's the same back in my little town.

It's more personal than it seems.

From Seventeen, August 1962. Modess ad.