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While the Lakhe dance was in full swing in the ancient town of Dolakha on the eve of Hile Jatra, the editor of Shankhdhwani Media, Mahendra Shrestha, wrote about the traditional dance implying that Newars chased from the Kathmandu valley have been performing this dance (for ages) in areas where they have resettled, including in Dolakha. 

There’s no doubt that the Newars perform the Lakhe dance in places of their residence, but I could not digest his view that seemed to imply that a section of the Newars chased away from the valley resettled in Dolakha. This is because the kingdom of Dolakha was one of the four kingdoms of the Newars during the medieval period (along with Lalitpur, Bhaktapur and Kathmandu). It was as prominent as the kingdoms of the valley as noted historian Baburam Acharya has clearly written in his work titled ‘Nepalko Sanskrtik Parampara’: Between Trishuli and Tamakoshi rivers, the kings of the four Malla kingdoms of Kathmandu, Lalitpur,  Bhaktapur and Dolakha on the north side of the Mahabharata mountain range seem to  be referring to the area where they rule as ‘Nepal’. But later, when the kings started calling themselves ‘Dolakhadhipati’ (the kings of Dolakha, as inscribed in the coin of Dolakha), the border of the state of Nepal got further ‘narrowed’, with the eastern border constricted to the Sunkoshi river.  

Therefore, it is not logical to say that the Newars of Dolakha were driven out of  Kathmandu. It is beyond doubt that Newars were chased from the valley or fled it at some point in time, they may even have entered Dolakha while fleeing the valley and taken shelter there. This is because two-three Newar families living in Dolakha still claim that their ancestors came from Bhaktapur, but no other Newar family identifies Kathmandu or Patan as the place of their ancestors.  

The translated segment of ‘Mero Katha Mero Vyatha’, a book authored by Bhaktapur-based senior litterateur and Nepali Congress leader Tilak Prakash about the escape of the Newars from the valley, reads:

“Even after the capture of the Kathmandu valley in the 18th century of Vikram Sambat, the wrath of the ambitious king of Gorkha, Prithvi Narayan Shah, had not subsided. As soon as Kirtipur fell, he started torturing the people. Prithvi Narayan Shah was very angry with the people close to the palace of Bhaktapur and intellectuals. That is why thousands of Bhaktapur residents were killed after the war. Thousands of people left their children and women stranded at home and fled empty-handed, some to the east, some to the west, some to the north and some to the south, overnight. Some of these people started residing in Naya Pati of the present-day Kathmandu, some in Dolakha, Dumja and some in Aiselukharka of Sindhupalchowk. Those who moved to the west started living in places like Dhading, Nuwakot, Rasuwa, Chitwan, Bandipur, Syangja, Tanahun, Pokhara, Tansen and Lamjung.”

Acharya’s (translated) account of three different waves of exodus from the valley read thus: 

“Upon the return of Malla king Bhupatindra to power, those opposing his return were driven out of the Kathmandu valley. After Prithvi Narayan Shah’s conquest of the valley, thousands of people, who helped and supported the Malla kings were either killed, deported or fled overnight to save their lives. Then, during the reign of Rana Bahadur Shah as well, thousands of families and households infected with smallpox were driven away from the kingdom.”

Historian Acharya explains the reason behind the spread of the Newars from Mechi to Mahakali thus:

“After the end of the Malla dynastic rule, King Prithvi Narayan Shah and his successors introduced a rule to not recruit people from Newar communities in the army. As a result, the ‘Chhathari Vaishyas’, who claimed to be the Kshetriyas, were left without their ancestral profession, with their entry into the army banned. These people landed positions in government offices, in the Hills and in the Tarai, from Mechi to Mahakali”. 

After the lifting of restrictions on recruitment into the army, my ancestor, Major Dhanman Joshi, served in Kumaon Gadhwal for a few years. This shows that the Newars have not only been driven out of the valley, but have also reached different parts of the country in the course of employment. For example, my father’s elder brother left for a job in Bhojpur district and settled there.  

Historian Acharya rings alarm regarding the tendency of Newars forgetting their mother tongue after emigration through this account(translated): 

“Between 1769 and 1805, some Newars were driven out or expelled from Nepal Byansi. They have settled in main settlements like Pokhara, Palpa, Dhankuta, Doti; these people have already forgotten or are on the verge of forgetting their dialect. The same is true for the Newars, who later migrated from the valley on their own. In some places like Dolakha, which is (one of the) original hometowns of the Newars, the Newari dialect still survives.”

Another important reason why Newars have spread across the country and set up markets there is that Newars are proficient in the art of doing business. According to historian Acharya, “King Prithvi Narayan Shah laid the foundation of modern Nepal in 1766 and started reunifying Nepal by making Kathmandu the national capital. By 1792, Nepal covered the Tista river in the east, the Alaknanda in the west, whereas in 1805, Nepal’s western border extended further to the Sutlej river.

The unification of Nepal also meant expansion of the market and the Newars, well known for their trade and business skills, went across the country from Bhaktapur, Patan, Banepa, Dhulikhel and Dolakha, set up their businesses and settled there.  

The descendants of some of these intrepid traders and businessmen can still be found in Dolakha. It may be recalled that in Pithoragarh of Kumaon, which was under Nepal’s control for 25 years before the 1814-1816 Anglo-Nepal War, the Lakhe dance is shown during ‘Hille Jatra’ in August as in Dolakha, which is locally known as ‘Lakhia Bhoot’. Newars might have introduced this Jatra and Lakhe dance there as well.  

The author, a professor of Business economics, writes on economic and cultural matters

During our visit to America in 2008, my brother Lokdarshan Shrestha, a resident of Fairfax, Virginia, took us on a sightseeing trip to his workplace in Baltimore, Maryland, and to Washington DC, the capital of the United States. By the time of our 2017 visit, he had legally become a permanent resident of Virginia. He was excited to share his happiness with me, as we had always been close. Keeping us in suspense without revealing any details, he surprised us by taking us to Mount Vernon—an iconic landmark I had never heard of before. Mount Vernon is actually the residence of America’s first president, George Washington. When I first heard the name, I imagined it to be a towering mountain. But to my surprise, it was simply an estate set on slightly elevated land.

Spread over a large area, Mount Vernon is managed by volunteers from a cooperative established for its preservation. The estate is open to the public for viewing, and at the entrance, there was a notice informing visitors that they could leave the entrance fee in a donation box at their discretion. The house where President George Washington and his wife Martha (not Mary, as I mistakenly thought) lived is small but beautiful. The atmosphere within the estate made us feel as though they might still be watching over the place from somewhere nearby.

The various exhibits and activities displayed throughout the grounds made it clear that George Washington was a wealthy landowner during his time. The Potomac River flows along the southern side of the estate, adding to the serene beauty of the environment. It is said that Washington would supervise his vineyards and other agricultural activities, often traveling by boat. He even used to commute by boat between Mount Vernon and Washington DC, the nation's capital. Interestingly, the pond at the Jefferson Memorial in Washington DC is fed by water from the Potomac River.

Our visit to Mount Vernon allowed us to witness a glimpse of how a self-sustaining economy operated in the 17th and 18th centuries. It was fascinating to see how people produced what they needed and traded for goods they didn't have through the barter system. Even though it was a reenactment for visitors, we watched demonstrations of various traditional crafts and skills. We saw rooms where workers spun yarn, wove cloth, crafted iron goods, and extracted oil. In addition, we observed farming activities, including the cultivation of fruits and vegetables, within the compound. We even saw the living quarters of workers and slaves from that time, along with stables for the horses used to pull carriages. The security personnel were dressed in period uniforms, adding to the authentic feel of the experience.

Later, we visited the tomb of President George Washington and his wife Martha, located about a hundred meters below the house. Standing before their final resting place, it felt as though they were still watching over the estate and its visitors. This visit to Mount Vernon made my trip to America truly meaningful, and I believe every enlightened visitor to Washington DC should also make time to visit this historic site.

Our second round of exploration at Mount Vernon took us to the museum located on the western side of the estate. The museum displays various artifacts from George Washington's life, including items he used in his work, the weapons he used in battle, and the clothes he wore. There are also several theaters screening documentaries about his life and the American Revolutionary War, two of which we had the chance to watch.

George Washington led the American Revolutionary War from 1775 to 1783. After the war ended, he became the first president of the United States, serving two terms from 1789 to 1797. If he had wished, he could have become an emperor, a dictator, or even president for life. But he voluntarily stepped down, returning to private life, and in doing so, he became a guide and inspiration for future generations. To this day, America seems to follow the example he set, with no interruption.

Urbanization in Nepal has accelerated in recent years. The number of municipalities increased dramatically from 58 in fiscal year 2013/14 to 293 by 2017/18. Consequently, the population residing in municipalities surged from 17 percent to 66 percent. This sharp rise in urban areas is largely a result of reclassifying rural areas as urban, based mainly on population criteria. However, a significant concern remains the rapid migration from rural regions to Kathmandu Valley, turning it into an overcrowded city.

Urbanization is driven by both economic and non-economic factors. In rural areas, subsistence agriculture often fails to meet basic needs, pushing people to cities in search of better jobs and higher wages. The decline of rural industries, which once provided employment for many, has also led to increased rural unemployment and poverty, prompting migration to urban centers. Additionally, social factors such as caste-based discrimination, exploitation, and social inequality motivate rural residents to seek better opportunities in urban areas. Natural disasters like floods, landslides, and droughts, which destroy property and livelihoods, further compel people to relocate. Beyond escaping rural hardships, people move to cities for access to better education, healthcare, and modern amenities.

Benefits of urbanization

While urbanization has contributed to overcrowding in Kathmandu Valley, some economists, such as Arthur Lewis and T.W. Schultz, argue that it has positive effects on agricultural development. Growing urban incomes boost demand for agricultural products like milk and vegetables, which in turn stimulates agricultural production and rural incomes. Urbanization also increases the availability of capital, which can be used for farm expansion and modernization. Rural migrants working in cities often send remittances back home, further supporting rural economies and promoting capital formation.

Urbanization also brings opportunities for education and exposure to new ideas, expanding the horizons of rural people and making them more open to change. Returning migrants, having experienced urban life, can introduce innovations such as new crops and farming techniques in their home villages.

However, the nature of rural challenges has shifted. With much of the younger population migrating to cities, rural areas are increasingly populated by the elderly and disabled. As a result, once-valuable agricultural land is left barren, and rural marketplaces are often deserted except for occasional festivals like Dashain.

Costs of urbanization

On the other hand, some economists argue that urbanization can have negative consequences for both urban and rural economies. As urban populations grow, competition for limited jobs intensifies, contributing to urban poverty and unemployment. Social problems such as crime, prostitution, pollution, and inadequate housing also increase in overcrowded cities like Kathmandu. The rise in theft, robbery, and other crimes in the valley underscores these concerns.

Urbanization also strains public services such as housing, safe drinking water, sewerage systems, electricity, and transportation. Kathmandu’s growing water and sewage issues are clear examples. Due to budget constraints, the government struggles to keep up with the demand for improved public services. Additionally, urbanization can reduce agricultural output as rural labor declines, a significant issue for a country like Nepal that increasingly relies on imported food grains.

Strategies to slow urbanization

Unlike earlier views that saw urbanization as beneficial, many now consider it a contributing factor to urban underemployment and a symptom of underdevelopment. To curb excessive urbanization, it is essential to strike a balance between rural and urban economic opportunities by reducing the focus on urban areas.

Rural development initiatives that boost incomes and create jobs can help reduce migration to cities. As rural areas become more attractive, people are less likely to leave. Therefore, comprehensive rural development programs aimed at increasing production and improving quality of life offer a sustainable solution to excessive rural-urban migration.

Since agriculture remains the backbone of Nepal’s economy, modernizing agriculture is an effective strategy to generate employment and raise rural incomes. To retain young people in rural areas, farming must be made an attractive and viable career option. Agricultural modernization—encompassing diversification and commercialization—can increase incomes and act as an incentive for young people to stay in their villages.

Another key strategy is to promote rapid industrialization, focusing on both large- and small-scale industries. In a labor-abundant country like Nepal, developing agro-based industries and rural enterprises should be a priority. These industries not only strengthen the agricultural sector but also create jobs. However, it is crucial to adapt traditional skills and products to meet changing market demands. If young people have access to better income opportunities and higher social status in rural areas, they will be less inclined to migrate to cities.

The historical town of Dolakha in Dolakha district is situated six thousand feet above the sea level. This town, located 134 km east of Kathmandu, is rich in terms of historical and cultural heritages. In the medieval period, Dolakha was a prosperous commercial center and a trade route between India and Tibet, which had led to the increase in cultural activities. According to historians, the then ruler Indrasing Dev had freed Dolakha from the center making the treaty of 1605 BS (476 years ago) and begun proclaiming himself as “Rajadhiraj” (the king). He minted and brought into circulation his own silver coins in 1603 BS (478 years ago) even before Mahindra Malla of Kathmandu. Per historical accounts, Dolakha remained an independent kingdom for about a century. 

In the course of the reunification of modern Nepal, King Prithvi Narayan Shah took over Dolakha in 1811 BS (270 years ago). 

History of Bhimeshwor 

Dolakha is famous because of the temple of Bhimeshwor and its rich cultural heritage. Devotees from far and wide visit Dolakha to worship this god. There is a legend woven around the image of Bhimeshwor. Once a group of porters was cooking rice on a stone stove at the place where the temple of Bhimeshwor stands these days. The stove was in the shape of a triangle with pieces of stone in three corners. When the porters found that the rice in one corner was uncooked, one of the porters struck that corner with a spoon in anger. To his surprise, the stone broke and milk began to flow out of the broken part. The porter resented his folly and established that very stone as Bhimeshwor. 

The exact date of the establishment of Bhimeswor is unknown. According to historian Babu Ram Acharya, “The town of Dolakha was built in the present place only in the 14th century (after 1350 AD), followed by the establishment of Bhimeshwor”. Per an inscription, (a) Sombanshi Patrabanshi king had installed the idol in 1459 (Dolakha Darpan). However, historians Dhan B Bajracharya and Tek B Shrestha state that the location of Dolakha along a trade route to Tibet might have led to the establishment of Bhimeshwor at Dolakha as traders used to worship the deity praying for the betterment of their business. 

Forms of Bhimeswor

It is said that Bhimeshwor changes form from time to time, something that gods are said to have done in ancient times. Bhimeshwor becomes Mahadev sometimes and Bhairav at other times. According to the prevailing myth, Bhim (the second of the five Pandav brothers) transforms into Bhairav during animal sacrifice and becomes Mahadev at the time of rudri and yakchhehom.
As a ritual, every afternoon, one of the trustees performs daily puja known as “Ras Puja’ by decorating the image of Bhimeshwor with ornaments. Due to this unique feature of Bhimeshwor, the late Prof Bal Krishna Joshi coined the term “Ek Sheela Teen Abatar” to describe the changing forms of Bhimeshwor. According to Prof Joshi, this deity takes the form of Mahadev at the time of rudri, Bhairav at the time of animal sacrifice and Bhimeshwor Maharaj at other times. Hence, Bhimeshwor is worshiped as Bhimsen, Mahadev and Bhairav. While Prof Joshi has mentioned three forms of Bhimeshwor based on the features of puja performed on his idol, historians Dhan B Bajracharya and Tek B Shrestha have, on the basis of evidence found, mentioned only two forms of the deity: Mahadev and Bhimeswor.

 God sweating 

Bhimeswar Puja Management Committee stated in a recent press release that the idol of Bhimeshwor precipitated for about two hours starting from 1 pm till 4.15 pm on July 20. Starting from the great earthquake of 1934, the idol has sweated for the 21st time. It is not a mere coincidence that tragic incidents like the great quake, political upheavals, the 1 June 2001 royal massacre, natural disasters and the 2019 covid pandemic have all occurred either before or after precipitation. So, local people fear that another tragedy looms large. 

At the time of sweating, the idol of Bhimeshwor becomes jet-black and oily.  On such occasions, it is customary to present a piece of cotton used to wipe the sweat off the deity to the head of the state, now the President, who in turn sends some money for “Kshyma Puja’, including goat sacrifice. 

‘Believe not in what you hear, believe only in what you see,’ goes a saying. When I asked William Finke, a peace corps volunteer from the USA who witnessed a sweating incident in 1971,  he remarked, “What I saw is amazingly true and unbelievable, but it might be due to the existence of petroleum minerals there.” He was quite sure that his eyes had not deceived him but could not admit that it was a divine phenomenon.

The perspiration in the image of Bhimeswor reminds me of Abraham Lincoln’s famous quote, "You can fool all the people some of the time and some of the people all the time, but you cannot fool all the people all of the time." 

Many people, including chief district officers, security chiefs and other high-ranking officials, have witnessed the phenomenon several times. One can argue that even what is seen can be misleading as depicted in the Bollywood movie ‘Drishyam,’  but  everybody knows that movies are made for entertainment. This author has come to the conclusion that we should continue believing in this phenomenon unless someone proves it absolutely wrong scientifically.  

Other sweating deities

Bhimeshwor is not the only sweating deity. Some of the idols in India are also reported to sweat on occasions. At the Sikkal Singarvelaver temple in Tamil Nadu, the idol dedicated to Kartikeya ‘perspires’ when a festival dedicated to Kartikeya is observed from October to November to mark the victory of Kartikeya over the demon named Surapadman. The temple’s priest sprinkles beads of the ‘divine sweat’ among the devotees. The idol of Bhalei Mata (a goddess) kept at a temple in Himachal Pradesh also perspires at the time of Navaratri. The sweating is taken as an indication that the devotees’ wishes will be fulfilled. The idol of Ma Kali in Jabalpur (Madhya Pradesh) also precipitates.