The flavour of the Himalayas. Part 1 / El sabor de los Himalayas - Parte 1

 We leave the Kathmandu through a route under construction that ascends the mountain following a curved route to the top. When crossing the mountain, the Trishuli River valley opens up, which collects water from small almost invisible streams at this time of year. We descend slowly between curves and works, while the mountains change the forest for cultivable terraces that, given the current drought, are simply dry land.

Along the river, the vegetable crops are leafy, filling the landscape with bright green, and in the local markets, vegetables and cereals create a party of colours and irresistible aromas. In addition, on the route we came across several groups of the Magar community, one of the largest indigenous groups in the country, who met to celebrate their heritage. Their costumes, music and dances, as they walked towards the meeting point, were quite a spectacle.

We arrived at the base of an impressive complex with a cable service (whose existence is difficult to understand) that ascends to the Hindu temple of Manakamana. We were surprised by the existence of this cable car, its size and the number of passengers. When it was our turn, we boarded the carriage and the ascent began; we could quickly observe the cultivable terraces that extend from the base to the top of the mountain, making their way through the remains of the forest and wooden plantations. At the arrival station, a corridor of stalls selling offerings, food and other accessories leads to the highest level, where the temple is located. The devotees prepare their offerings so that their requests are fulfilled by the goddess Bhagwati, a reincarnation of Parvati. 

At the top, a row of visitors surrounds the temple, built in 1678, seeking to be in the presence of its goddess and receive her blessings. Unlike other temples, the offerings are left in the hands of the devotees. On one side, the coconuts are cracked open to be consumed; the candles are placed in the fire house along with everything that serves as fuel, including the beautiful plates made with leaves. The other items, such as baskets, malas and some flower necklaces, return to the hands of their owners, not without first being transferred to a plastic bag to return the offering basket, which has only been rented. Around the temple, the priests apply Tika, a thick mixture of coloured powders, threads and some binder. Families look for the best angle and pose for photographs, while the monkeys jump from one place to another, taking advantage of the morsels, seeds, and sweets left by the pilgrims.

Recalled in conversations with Alan for some time, the Gurkha commandos have been present with their great ability and their endless history of victories. At the end of 1700, the Gurkha Kingdom began the process of unifying the country's kingdoms, thus creating the Kingdom of Nepal, which remained in force until 2008. With this context, we decided to visit Gorkha. This municipality has the Gurkha Museum, a beautiful building that follows the architectural guidelines already seen in Patan and Kathmandu. It is beautifully preserved and has woodwork that deserves a detailed observation. The collection of rulers of the Gurkha kingdom allowed us to continue enriching our understanding of this historical mosaic.

Afterwards, we visited the royal palace, a fortress built with stone slabs and several levels of defence which make it almost impenetrable. The wooden balcony at the top of the building protrudes from the facade, creating a unique access to the view of the lower levels and a special quality in the architectural set. Its temple dedicated to Shiva stands out, which keeps the fire lit all year round and guarantees the ever-present offering of seeds and fruits for the monkeys of the place.

Bandipur is a small charming town. Its streets are mainly pedestrian, covered with stone and dotted with small shops and accommodations. On clear days, it is possible to see Annapurna and the surrounding mountains from the viewpoint. However, currently the air quality is so bad that you can see only a cloud of smog on the horizon.

Pokhara is the tourist centre of the area. Its streets are under construction, which generates considerable chaos in traffic, translated into stagnation and the annoyance of traffic police, who, as often happens, fail to control the traffic junction. The lakeside area is intensely dedicated to tourism, with buildings that are one hotel after another, interrupted only by small cafes, shops and restaurants.

Lake Phewa is a fundamental element of the landscape, people and life of Pokhara. We walked calmly along the path that borders the lake, listening to the singing of the starlings and crows that were preparing to rest. Both locals and visitors enjoyed themselves equally, and it was a perfect opportunity to recognise the traditional Magal and Newar clothing. At 6:00 pm the prayer begins, a Hindu ceremony in which three priests interact between music, fire, water, and songs. The congregation is a mixture of devotees and curious visitors like us, and the ceremony is preceded by a statement of all donations received on the day by those who wish to be fulfilled. At the end of the ceremony, the devotees line up to receive the blessings of the priests, while we leave the place.

We arrived at one of the entry points of the Annapurna conservation area. Up to this place, the road is paved and narrow, with beautiful curves, although still influenced by the smoke of the city. From there, the route becomes a slow circulation track, shared by walkers and jeeps that move through cliffs and deep canyons until they reach Ulleri.

We left the jeep and began our hike to Banthanti, and depending on the circumstances, we were to continue for three more hours. We ascended a route of steps built in stone which connects the communities. It is an impressive work that made us feel deep gratitude for the people who, for years and possibly centuries, have been walking these paths and creating more favourable conditions for all. The pauses during the ascent are minimal; it is one step after another, which makes it easier to breathe as we move forward. Every now and then, a high stone armchair has been built for travellers to unload the weight and rest.

When we reached the first and supported our body on the rest wall, the first raindrops began to fall, so we put on the rain jackets and continued on the road, enjoying the contrast between our hot bodies and the cold of the wind and the gentle rain. Just when we arrived at the place for lunch and for a decision, the downpour intensified. We had lunch, waited an hour to evaluate the conditions and decided to stay.

It was the best decision: the rain became stronger, and the winds moved the roofs; it would have been unpleasant to walk three more hours in those conditions, totally soaked. It was a perfect downpour in this tea house, as the hostels along the road are called in this territory. There was no other walker, so the whole family was around the fire in the main room. The fire is built in a metal drum connected to a duct that carries the smoke to the outside. Around this structure, a wooden frame is used to hang wet clothes and dry them on days like this.

The family is made up of three generations: the daughter is the administrator of the place, attends to the customers, and shares the kitchen work; the mother attends the place and the rooms with the grandmother and supports the kitchen; the father is the main cook and the grandfather takes care of the fire and the family tea during the day.

After having lunch and reading a little, Dinesh, our guide, invited us to play cards, introducing us to two Nepali games: Dhumbal and Yak. They were fun and appropriate for the moment.

A tree tomato appeared through the window and moved vigourously with the wind, which generated a conversation between the women around the room. This is how we arrive at the recipe for the spicy sauce that is used with the food. Thirty minutes later, I was with the father and daughter preparing the night's sauce. It was a delicious experience; in addition, they explained to me the secrets of **dal**, chicken curry and the Tibetan bread that is used in the region for breakfast. While this was happening, Alan discovered the rum from Nepal and, for academic purposes, began its tasting, which allowed us to try accompaniments that we had not tried, thus completing an unexpected and wonderful evening.

Alan y Marce

Kathmandu: first flavours of Nepal / Kathmandu: los primeros sabores de nepal

 We took the flight that would take us to Kathmandu, and after the tension of the previous 62 hours, sitting in the aircraft's seats was a relief. The first surprising image was Kathmandu from the air. While the awareness of traffic and congestion is undeniable in this city, in Marce's mind Nepal was a green and white place. Therefore, seeing from the plane this jungle of earth-coloured buildings that dominated the whole view was a great surprise. 

After completing the immigration procedures and passing the inbound security inspection at customs, we were outside, beginning to understand this country. With just a few minutes of interaction, we already noticed the differences: friendly people, welcome greetings, and a general atmosphere of tranquillity which invites you to take things more calmly. We carried out the initial procedures, including, of course, having a coffee.

We arrived at the hostel just at the end of the day. A relatively spacious room, with a balcony, two chairs and a small table, welcomed us. We stayed in Thamel, the vibrant tourist heart of Kathmandu, known for its narrow streets full of colourful shops of handicrafts, clothing, and trekking items, as well as tour agencies. Its bohemian atmosphere offers a unique blend of Nepalese culture and world cafes that is very tempting for us.

On our first night, we passed by a shop of handmade patches by Rah. Following his invitation, we went in to explore. This man has been embroidering patches for 35 years and showed us how he did them; we could appreciate how his mind draws the design while his hands slide the fabric to the repetitive rhythm of the needle. We left with some patches in hand and the promise of returning to pick up one of Marce's name, which he would embroider in front of me, demonstrating his mastery.

The Kathmandu valley has been inhabited since ancient times, but it was from the third century that the valley assumed a leading role with the kingdoms Licchavi, Malla and finally the Kingdom of Gorkha. During the Licchavi period (approximately from the 3rd to the 7th century CE), the valley stood out for its flourishing trade, being a key point on the trans-Himalaya route, thanks to religious harmony, its form of government, and its architecture.

The Kingdom of Malla (from the 12th to the 18th century) was an even more prosperous period, characterised by the fragmentation of the valley into several kingdoms, each ruled by one of the King's sons. During this time, there were notable advances in the arts and architecture, with the construction of important religious and administrative facilities. The disputes between the different Malla kingdoms also fostered an atmosphere of competition that boosted artistic development.

In the 18th century, the Kingdom of Gorkha, under the leadership of King Prithvi Narayan Shah, unified the Kathmandu Valley, creating the Kingdom of Nepal, which was key in the defence of the territory and lasted until 2008, when the monarchy was abolished and the Federal Democratic Republic of Nepal was established. 

Kathmandu has multiple representations of this cultural wealth, among which Kathmandu Darbar Square and Patan Darbar Square stand out. Both reflect the richness of Newar architecture, which flourished during the Malla empire. This architecture is characterised by the distinctive use of materials such as carved wood and brick. The buildings, often adorned with intricate carvings representing deities and mythological scenes, have pagoda-shaped roofs with multiple levels, which brings both aesthetic beauty and functionality. In addition, the inclusion of courtyards and open spaces encourages social and ritual interaction in the community.

The temples and mandapas, which serve as meeting places, reflect the integration of Hinduism and Buddhism, while the frescos and decorative reliefs narrate the rich history and traditions of the Newar culture.

 

Complementing the scene are the Nepalese stupas, which clearly represent the Buddhist presence in the country. To the west is the Stupa of Swayambhunath, also known as the Temple of the Monkeys, which dates back to the 5th century CE and is located on a hill with panoramic views of the city. It is famous for its large golden dome and its Buddha eyes that look in the four directions, symbolising vigilance and wisdom. It is also known for the Hindu temple that shares the same territory and for the monkeys, specifically the Rhesus macaque, which are considered sacred. These monkeys live in the place, turning the sunset into a whole party with their intense movements, games, and jumps. In addition, their ability to take advantage of the food offered by humans has led to the tea being served with a broomstick to scare away the monkeys.

To the east of the city is the Boudhanath Stupa, one of the largest in the world and an important Buddhist pilgrimage centre. Recognised for its immense mandala and unique architectural style, Boudhanath is a site of devotion and cultural activity in which, every day, devotees make circuits (kora) at its base, to demonstrate their devotion, practise active meditation, gain merits for their spiritual evolution, and strengthen their community ties.

In the interweaving of religions and traditions, we find the figure of the Kumari, a venerated girl considered a living goddess in Nepal, specifically in the Kathmandu valley. The Kumari represents the incarnation of the Hindu goddess Taleju. This tradition dates back to the Malla dynasty in the 12th century CE, when the king, inspired by a dream, established this figure. The selection of the Kumari is a rigorous process which involves identifying a girl of Newar origin who meets 32 auspicious characteristics. Her life as Kumari involves residing in the Kumari Ghar in Kathmandu, where she is worshipped and protected. During her term, she participates in important religious and ceremonial festivals, where she receives the reverence of the devotees.

The Kumari will maintain her role until she reaches puberty, at which time it is considered that she loses the powers of the goddess with the arrival of menstruation, thus ending her cycle as a living goddess. We were surprised that this tradition is still in force; initially we thought people were referring to stories from the past, but this is not the case. Today, there are three main Kumari who come from different families and are under the care of a special group, in addition to eleven Kumari who participate in ceremonial activities and festivities, living with their original families.

Another prominent element in the panorama of the valley is Thangka painting, a traditional form of Tibetan and Nepalese art which is characterised by its meticulous technique and deep religious symbolism. These paintings, usually made on cotton or silk canvas, are used as teaching tools in Buddhist traditions, providing detailed images of deities, mandalas, and accounts of sacred texts. They are made with paints obtained from minerals, and natural dyes, and are often embellished with gold leaf, which gives them a special glitter. Around the city, it is possible to get lost among mandalas and attention-captivating glances. We also had the opportunity to enjoy some contemporary art exhibitions and explore new expressions and forms that weave the present in Nepal.

Our days in Kathmandu were endless walks through streets and alleys that go up and down, and that reveal to us in the blink of an eye small surprises, unexpected events, and unplanned conversations, nourishing our steps and leaving a satisfying flavour of the experience.

Alan y Marce