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We need to rethink our notion of ‘Who plans…

September 2, 2023
by Apekshya Dhungel

One can simply say ‘planners, designers, architects are responsible to make a city liveable’, but there is an overarching theory to it, – ‘who has the finances, who sponsors the projects, who have vested interest and power’ are the ones who build the cities. Most of the projects being funded by the government take a big political influence.

Being an architect myself and with expertise in open space planning, I have bagged many projects through multiple links and experiences as an architect. But when it comes to landscape planning and public space designs, my expertise is not valued as much as the local representative’s interests. The private projects related to construction are more resource-dominated. An architect’s knowledge is dominated hugely by vested interests, majorly political, financial as well as lack of respect for the profession, the cities are massively impacted. Especially when it comes to open space planning, we have to take a different approach altogether. There is no perfect design but we should let the space develop as the people start using it, we allow freedom and expression. We should not tap into our expertise but we should tap into humanity as Amanda Burden, an American urban planner said. This does not mean we do not do anything, we actually have to create the canvas where the public can do their art with their movement, we create a theatre where the public will perform their acts, we create a universe where public create their own ecosystem along with other species. There is no institution here in Nepal, which prepares such experts and the ones who have studied abroad and come back to give their knowledge and learning to their community are not welcomed. This makes experts like us sad and frustrated because we can see that what is happening in the city is not right and it will have a long-term impact to all of us but we are not in the position to change it and nobody is ready to listen.

The discussion put forth is in itself controversial because in Asian cities, particularly in Kathmandu, I have seen the professionals who are supposed to shape and plan the cities – planners, architects, construction managers and conservationists not being able to use their expertise but more playing the roles of activists when the authorities are not able to make good plans and proper management policies for the city. These government authorities do not consult and hire the experts but they rely on their resources who come to work in government jobs through a common IQ-based entry examination. The module of exams is outdated and those who pass these examinations come through tough competition of not argumentation and creativity but more of the banking system of education. I believe these government officers should play the role of managers and let external experts do the technical jobs. But as soon as they are in a position to make decisions, they want to implement their own ideas without much research and planning. Even when they hire experts, they try to impose their own understanding and solutions. Most of the time, its not even a lack of expertise, it’s the lack of a good mindset. This lag in the system is making the city pay a huge price when it comes to sustainable development and regenerative green spaces. I have worked both as an architect as well as a community planner. I have experienced there is no democratic decision-making and planning approach when it comes to planning open spaces. People, especially children lose connection to their environment, both natural and social, and are deprived of their basic needs. We need to expose them to their environment so that they explore and reach their potential with social, physical, and psychological development and later become responsible citizens. When this happens they understand the need of the city and use their skills and knowledge to make it better, that too, with collaborative approach.

So how do we pierce through the bureaucrats as well as elected members in the local community? After I completed my master’s I came back to Nepal to share my knowledge and implement it through various agencies. Initially, I tried to go to the local areas with solutions and it did not work. As an expert, I could not convince them with my strategies. Then I worked out a way to work together with them but the adults who are in the position to implement the plans were not ready to accept my ideas, they were not even ready to work together. Then I took the approach of working with children. This approach has been widely used in many cities of the world now. The contemporary urban planners and researchers in children spaces and development both believe that children can act as catalyst for urban innovation. Their views are more diverse and they can bring solutions to their communities if they can have meaningful participation. Hence, I also used it contextually in different neighbourhoods of Kathmandu, successfully.

Though this has been realised in urban planning community globally, how to do this was not the issue raised by many contemporary researchers. I, therefore, moved towards the solutions, not by proposing the solution but by taking the actual steps which could lead to the solutions involving the main stakeholders.

As a researcher hence I tried to find a balance between research and action. I went into the community, especially to the vulnerable groups, in this context the urban middle-class children and worked with them, co-researched with them to find out the actual situation of community spaces and how they are shaped and how the issues can be solved. I conducted participatory action research with the children in different communities in Kathmandu to find out the situation of their environment through their lenses and also to propose a solution for the same. Participatory action research is an approach which believes in critical pedagogy which means giving voice to the ones who are oppressed, which is in line with the concept of Paulo Freire who believed that education must aid in developing critical consciousness and the learners or the participants must act to liberate themselves and the society also from the injustice, their engagement is crucial for this.

I believe that this type of grassroots intervention can actually bring forth solutions to the existing problems, as people who are actually living in such situations will be able to identify the genuine problem and in turn, propose solutions for the same, and in the process, empower themselves. If we continue such efforts, we can really bring about a change in the community, then in the city and in the country as a whole. But the process should be continuous as well as there should be a genuine concern for the well-being of the community through planned neighbourhoods and action-oriented interventions. I say this always and each time, that the people are not supposed to be fed, they are to be taught to grow and prepare their own meals.

As the city is a dynamic built, anyone who wants a city to thrive, must study it, make plans for it and then act upon it – not once but in a continuous cycle. There must be support from the government and local bodies for these types of interventions and research.

Coming back to the topic of this article ‘who plans and shapes the cities?’

I would like to add my favourite quote from a very famous urbanist/author/activist whose theories and observations are the holy book for architects and urban planners –

‘Cities have the capability of providing something for everybody, only because, and only when, they are created by everybody.’ – Jane Jacobs

Are we ready as experts, as authorities, as people in the position to play our roles to give the citizens especially children, their rights to a healthy and thriving city, in the process also make them responsible? or do we want to create more constraints and thus make our society ever more ill? Do we want to make a win-win in the battle or do we want to lose our society?

Nepal

Panauti and its Existing Heritage

March 4, 2019April 2, 2020
by Apekshya Dhungel

There is something about the air in Panauti that makes you calmer, makes you want to sit by the edge of the river near the temple and lets you breathe in the fresh air that you almost miss every second in Kathmandu. I went there just recently and it is a pity that I missed this experience until this stage of my life. I went there, sat by the river, walked on the temple square and listened to the old man who spoke continuously about his old tales. He did not care if anyone listened to him or not, he himself found his stories interesting. So did I.

One Saturday morning and we decided to head towards the south-east of Kathmandu, roughly 36 km. it took us 1 hour and 15 minutes to reach there in our private motorbike. The last 30 minutes was a bumpy ride due to road construction but it is temporary. If you wish to get a public vehicle you can see this link.

Religiously this place has a great value. One of the old residents of the community (Machhenarayan Shrestha) explained that there are more temples here than in Kashi of India so it makes this place religiously important but according to ancient myths if one cannot see mountain (Kailash) view from the holy place it has lesser value. The northern hills which block the view of the mountains still provide the panoramic view towards the town and it also contains herbaceous trees.

One more religiously important factor is the merging of three rivers (Triveni). This is considered to be most auspicious for a pilgrimage. Though one can see two rivers very easily, the third one is hidden. According to myth, Lord Shiva made Ganga flow through this place invisibly so that it became sacred.

Panauti is predominantly a Newari town like most of the towns around Kathmandu and it also celebrates festivals every year like those of Kathmandu with some more unique ones like Panauti Jatra. The chariots of gods and goddesses are taken around the town through the defined alleys. This is one of the most interesting parts of Newari festivals (Jatra). The veins of the street played a major role in defining the town’s form and circulation pattern. These routes and their axes are still identifiable today. The smaller veins lead one towards the bigger street and courtyards and finally towards the central or main open space dominated mostly by temples and palaces, in case of Panauti, by temples.

Co-existing private and religious space, a typical example of Newari town.

I started with the ghat (edge of a holy river which is used by devotees for taking bath and prayers as well as for cremation) on the northern part of the town. When I was there, I saw three different cremation spots separated for 3 different castes. On the other side of the river, women were washing their clothes and carpets as it had abundant water directed from Khokana. There on the square, one could witness the history with some of the oldest and unique temples. The small Ram Sita temple was claimed to be the oldest by one of the local residents. A sattal (two stories open rest house) on the west has unique paintings that tell stories of different eras of different Hindu gods. These artistic elements need serious preservation as the paintings are fading away and the building is also at a very critical stage.

Newar communities have been known for communal living with common open spaces for interaction and social functions. Due to rapid urbanisation, these activities have been lessened in these small towns. So was the case for Panauti. Basically, their major profession was agriculture but many youths nowadays have chosen other professions in the cities and hence, the vibrant open spaces during the day are almost empty with few old people drying their grains and smoking hukkas (shisha) in the house front. Amazingly there are many sattals and patis (one storey open resthouse), but mostly they are empty during the day, hopefully, they are occupied during weekends and evenings. Westernisation is the major event that is taking place in our societies and merging all cultures together. This is very important for growth and equality. But we must not forget that each culture has its own identity and uniqueness and that should not be homogenised otherwise we will not have any stories to share to our next generation like the man was doing sitting in the sattal of Ram Mandir.

Temple complex with religious paintings on the wall.

Moving towards the old entrance of the town is dominated by the big temple square which proudly houses the Indreshwar Temple. It is one of the largest pagoda style temples in Nepal, which dates back to 1294 CE. It is also the oldest surviving Newar-style temples in Nepal. When you enter the huge square through its narrow gate, you see the extravagance. To see a temple in a small town like Panauti which is taller than Nyatapola of Bhaktapur was an experience in itself. The courtyard is surrounded by other temples and a museum.

With many festivals, sattals and streets and courtyards, this town still reflects the vibrancy of old Newari towns. Though it’s an agricultural town, like any other Newari town, arts and artefacts present here to add more intricacy to its uniqueness. Like in any other historical towns in the Kathmandu Valley, Panauti is also at its peak for preservation. As long as the spirit is there, we can still save existence.

Nepal

Labim Mall – A Modern Addition to Patan

March 4, 2019April 2, 2020
by Apekshya Dhungel

The intricate details in the buildings with its form and the materials always excites me as an architect. I must say the new addition to the LABIM complex is far more than exciting. It is a beautiful building with well thought material and colour use. It is a good design with the playfulness of forms with multiple entrances, alleys for seating outside and the balance of indoor and outdoor. The only thing that hit me was the insufficiency of greenery. One example would be: If real trees were planted in the alleys, the dwellers would get the natural fresh air from them, instead of the ‘metal trees’ that are being planted at the moment.

Nepal

Boundary, Chaos and the Standing Strong – Ashoka Stupa

March 4, 2019April 2, 2020
by Apekshya Dhungel

Simplicity has great value. I feel comfortable going to places which do not stand out but lets you blend in with them at your own comfort. One such place in my city Patan, also known as Lalitpur is Pulchowk Stupa. It is one of the four Ashoka Stupas of Patan (oldest city in Kathmandu Valley), which marked the ancient boundaries of the city. At the time these Stupas were built in Patan (250 BC), the city was flourishing with Buddhism. Today still, we can see a unique blend of Hinduism and Buddhism in this city which cannot be experienced elsewhere in the world.

At one time, this Stupa was marking the boundary of Patan. Today it stands along the confused infrastructure of streets and buildings, dominated yet screening its own existence.

I pass through it many times, uncountable. It is on my way to work, my way to my relative’s house and many other locations. But yesterday I went there as a visitor and not a passer-by. I went there to see and look around just as I do when I go to other cities as tourists. Here began my architecture journey again to share with you. From the border of Kathmandu and Lalitpur, after crossing the Bagmati bridge of Thapathali, this place is at walking distance, you just have to keep on walking the main street but one can easily find public transport if you cannot walk around 15 minutes from Kopundole, the border of Kathmandu and Lalitpur.

Always visit a city as a residence, not as a tourist. Then only you can tell if it is an interesting city or not. I discovered this when I went to Sarajevo in Bosnia and Herzegovina for two weeks this year in March. The city looked nice and promising at the start. But when I visited each new place and explored its history for the many days I stayed there, I was mesmerized by its beauty. So, whenever you go to visit a city, try to explore it a little more than just seeing the monuments and tasting the speciality of that place. You will witness a whole new perspective.

The form of stupa gives a passer-by a feeling of contentment. The very form of Stupa symbolizes five elements earth, water, fire, wind and space, which is represented by its cubic base, dome-shaped mound, triangular conus, calyx and the top flame respectively. But unlike the big Stupas of Kathmandu valley namely Bouddhanath and Swayambhu (which are also in UNESCO world heritage), this small mound of earth covered with bricks and then overgrown grass does not give a feeling of extravagance. When you look at it from far, it is almost surrounded by buildings taller than it and overhead bridge. On its diagonal is a newly constructed modern building complex and opposite to it towards the street is municipality office of Lalitpur. These structures though functional and logical in their own space somehow make the physical form of Stupa not so dominant. But what is it that makes this structure stand out?

The first answer to it would be the religious belief of the worshipers and devotees. This brings positive energy to the people passing by it. As I approached its few steps at the entrance for circumambulation of the dome, I realised the inner peacefulness. In spite of the disturbance from the street, surrounding houses and parking spaces around it, once you step on its premises, it lets you enjoy its simplicity and when you look at it from bottom up, you see the five elements in its form taking you to the stage of the void. Looking at it from very close from bottom up shows the form of the dome to be converging and taking one to the stage of void through the central point where the dome converges into the conical conus and then to the nothingness and void which touches the sky. The prayer wheels which you rotate as you make a round around the dome are a precious delight. There is also a place to light candle below it all around which is normally lit in the evening. The combination of these two elements, the bells and the light standing below it gives an intricate detail to the form of a dome. And to my surprise, all the dominating structure around it did not exist and were out of view once I was inside its narrow alley to pass around it. Trees also made a huge impact in making it separate from the surroundings blocking the view of the cityscape. The beautiful sight was few children playing around the corner in the small streets near the stupa making the place livelier.

This beauty I visited yesterday, was in its full-fledged form as the air around it was also clean due less vehicle movement because of a strike. The sky appeared bluer giving its form more shape. This is one of the very few open spaces we have in our city. It is providing some space for its dwellers to breathe, to feel peace and to feel proud of the long history it carries with it. I used to come here more often when I had time. I am so happy that I decided to go there yesterday, it made me realise what I was missing, a feeling of peacefulness and bliss. More such places in your neighbourhood give you more opportunity to socialise and understand the city’s culture and activities.

Explore the areas in your neighbourhood and share with me. Try to find out about its history and today’s ambience. I am sure you will find more aspects to cover the reasons for existence.

Tag: <span>Nepal</span>

We need to rethink our notion of ‘Who plans…

Panauti and its Existing Heritage

Labim Mall – A Modern Addition to Patan

Boundary, Chaos and the Standing Strong – Ashoka Stupa