WONA BAHAL-

SOCIAL PERSPECTIVE

BIPASHANA TULADHAR- KRITI PRADHAN-PALISTHA BAJRACHARYA-RIJA JOSHI

Contents
List of Figures ..................................................................................................................................... 2
Acknowledgement .............................................................................................................................. 3
Abstract ............................................................................................................................................... 4
Introduction ......................................................................................................................................... 5
Background ..................................................................................................................................... 5
History ................................................................................................................................................ 5
Objectives ....................................................................................................................................... 5
Scope and Limitations..................................................................................................................... 6
Methodology ................................................................................................................................... 6
Social Structure: .................................................................................................................................. 6
Culture: ............................................................................................................................................... 6
Social Institution: ................................................................................................................................ 6
Baha (Bahal): ...................................................................................................................................... 6
Guthi: .................................................................................................................................................. 7
Classification of Guthis....................................................................................................................... 7
Niji guthi: ........................................................................................................................................ 7
Physical Aspects ................................................................................................................................. 8
Social Aspects ................................................................................................................................... 10
Wonabaha Kwapa Sangha: ........................................................................................................... 10
Guthi: ............................................................................................................................................ 10
Wonabaha Sudhar Samiti .................................................................................................................. 11
Wonabaha Kwapa Sangha as a part of Bu Baha Sangha .................................................................. 12
Sambhwe Guthi:............................................................................................................................ 12
Acha Guthi: ................................................................................................................................... 13
Digi: .............................................................................................................................................. 13
Sanaguthi: ..................................................................................................................................... 13
Cultural Activities ............................................................................................................................. 14
Economic Activities .......................................................................................................................... 15
Present Socio- Cultural Condition .................................................................................................... 16
Conclusion ........................................................................................................................................ 18
References: ........................................................................................................................................ 19

1
List of Figures
Figure 1 Location Map............................................................................................................................ 8
Figure 2 Wona Baha ............................................................................................................................... 9
Figure 3 Well ........................................................................................................................................ 10
Figure 4 Main Shrine of Bu baha .......................................................................................................... 12
Figure 5 Digi ......................................................................................................................................... 13
Figure 6 Parking in Courtyard .............................................................................................................. 16
Figure 7 Damage due to earthquake ..................................................................................................... 17
Figure 8 Debris in Courtyard ................................................................................................................ 18

2
Acknowledgement
We would like to express our sincere gratitude to Dr. Madhura Karki, Mr. Shree H. Thapa and Dr.
Sanjay Upreti for providing us with suggestions, appropriate guidance needed for the study and
preparation of the seminar report on Sociology.

We would also like to thank local residents of Wona Bahal for cooperating with us. We would like to
thank Mrs. Ganesh Maya Bajracharya for providing us valuable information on Wona Bahal.

We would also like to express our gratitude to our colleagues and seniors for their constant guidance
and support.

3
Abstract

A study on socio-cultural aspect was done in Wona Bahal, a Buddhist Newari courtyard. Wona Baha
is kacha baha of Bu Baha, there is interrelation between these two baha communities.

This report helped us understand social situation in a Buddhist Newar Community. The role of Guthi
in daily life, festivals and its cultural and social importance was known after this study. Overall
social-cultural importance of Bahals can be known from this report. This report has been prepared in
short time after through literature review and some interview with local resident of the Wona Bahal.

4
Introduction
Background
A society is a group of people involved in persistent social interaction, or a large social
grouping sharing the same geographical or social territory, typically subject to the same political
authority and dominant cultural expectations. (Wikipedia) Nepalese society is constituent of people
from different caste, culture, religion, language and ethnicity. Different communities make Nepalese
society among which Newar community is one of the dominant communities in Kathmandu valley.
Newar community consists of various strands of ethnic, racial, caste and religious heterogeneity, as
Newars of today are descendants of the diverse group of people that have lived in Nepal Mandala or
Kathmandu Valley since prehistoric times. Religiously Newars can be classified as Hindus and
Buddhists.

In old newari settlement we can find many courtyards and courtyards of Buddhist community is
generally called Bahal. At the present time there are eighteen main Bahas in Patan, with numerous
branches, and twenty five Bahis. (Locke, 1985) Bubahal is one of the main bahal in Patan. Bubahal
has many sub bahal known as Kacha Bahal, Wona bahal is one of those kacha bahal.

History
Beginning of Wona Baha leads back to India , during the reign of Raja ( Sankardeva ) when some
people from a village named Jhul had gone to the Gaur country( Bengal ) and lived in a city named
Kaphi whence several persons returned to Jhul .People returned from Jhul performed yagya daily on a
hallow consecrated place where perpetual fire was kept alight (Locke).One of the Brahmins having no
lawful wife took with him a Brahmin wife and one day he was performing the yagya ,the fire
increased and which burnt him up consumed the whole village .
While the village Jhul was burning, the Brahmin widow wife Yasodhara fled Patan with a small
model of a chaitya, the book " Pragya-paramita " and her infant son Yasodhar. She repaired the bihar
in Gala baha built by Bidhyadhara - barma and placed the model chaitya inside the one in the bihar
.After the chura karma of widower's son Yasodhar and later he was made bandya i.e. bare and in order
to conceal him from relatives who were Agnihotrus, she did not allow the ceremony attending the
chura karma to be performed in front of the Agamadevatas of the bihar .Till present times bandyas of
this bihar follow this custom.
As the family of Yasodhar expanded in couple of years, they decided to divide themselves into three
kawa (lineage), which were the Mutole kawa, Vaidya Kawa: and Dhyaku kawa:. These three family
lineages took up the occupation to metal works, Vaidya works and tailoring field respectively. Among
the three kawas, people belonging to Mutole kawa migrated towards east, therefore Wan Baha was
formed. People belonging to Mutole also have a Dyochhen towards the north east side of the Bu Baha
and family living in Wan Baha come to worship here occasionally.
Nothing is known about the history or foundation of this baha other than the fact that it was founded
as recognized branch of Bu baha and all its members’ area also member of Bu baha where they still
receive their initiations and take an active part in the life of the sangha. (Locke)

Objectives
i. The general objective of the study is to understand the socio-cultural aspect of Wona Bahal.
The specific objectives of this study are:
ii. To understand the social situation of Wona Bahal

5
 iii. To observe the present situation of Wona Bahal
iv. To find out the existing institution in Wona Bahal that governs social and cultural activities of
people.

Scope and Limitations

The report is prepared for the partial fulfillment of academic requirement of course module Sociology
of MSc in Urban Planning. All information was collected in one day visit due to time limitations. And
most information are based on answers from respondent.

Methodology
Descriptive method has been carried out for the study of Wona Bahal. Literature review was carried
out to get understanding of the subject matter. Information presented in this report is based on the
answers from the residents of the Wona Bahal and some facts were taken from the book ‘Buddhist
Monasteries in Nepal’ by John K Locke. Unstructured interview was carried out. Team visited Wona
Bahal, Bubahal and Ha Bahal on 27 January 2016 to understand the present condition of these Bahal.

Social Structure:
Social structure is patterned social arrangement in society that is emerged from and developed by the
society. It is network of social relationship, which is created among human being when they interact
with each other. In every society a predefined social structure is formed over time which determines
the pattern of society. Family, religion, law, economy, and class are all social structures.

Culture:
Culture is unique quality of human being which separates him from other animals. E.B. Tylor has
defined culture as "that complex whole which includes knowledge, belief, art, morals, law, custom
and any other capabilities and habits acquired by man as a member of society." Culture is learnt
socially, shared in a group or community and transferred from old generation to new generation. The
way of living, traditions and festivals has bind Newar people with each other.

Social Institution:
Social institution is a structure of society organized to meet need of people chiefly through well
established procedure. Baha is one of the Newar Buddhist institutions in valley; another institution is
Bahi. They have predefined rules that are followed by people of that community. Bahal has
maintained relationships between people living in particular area.

Baha (Bahal):
The term Baha is a corruption of the Sanskrit term ‘Vihara’, the standard term for a Buddhist
Monastery. So, it is a place where Buddhist monks or nuns live and their community was known as
‘Sangha’. Each of the Bahas and Bahis is still inhabited and tended by a sangha of initiated
‘Sakyabhikhus’ and ‘Vajracaryas’. In 1985 John K. Locke had estimated that in Patan there were 141
bahas (18 main and 123 branches) and 25 bahis, in Kathmandu there were 90 bahas and 16 bahis
while in Bhaktapur there were 20 bahas and 3 bahis (Locke, 1985).

6
Bahal is generally square or rectangular space bounded by buildings in all side. Buildings are on
raised platform called ‘falcha’. Ground is generally paved with brick or stone and in the middle is
placed a chaitya. There is a presence of well and a main entrance. Baha is generally constructed by
families and their decendents to reside in it for generations. It is a unit of kinship. The Guthis of
Newars have the basis on Bahals so they play an important role in managing the norms and life style
of Newari society. (Wikipedia)

Guthi:
The term Guthi is derived from the Sanskrit word “Gosthi”. In the past the gathering of Gopalas cow-
herders (Sapu) was called Gosthi (meeting of cow-herders). 'Later, the term Gosthi was used to mean
a gathering of people with a particular objective. The term still extended to mean group, conference,
or meeting. The Guthi was created with a view to accomplishing a work, not by an individual, but by
a group of persons collectively who shared a common goal. Therefore, the history of Guthi is as old as
the history of civilisation.
The main objective of the Guthi is to do welfare of the people by undertaking a religious activity such
as installation of an idol of god or construction of a temple. Guthi such as Guthi for carrying Degu
Puja (workhip of ancestral deity) protects the Guthi culture. Sigu Guthi (Guthi for taking care of death
rituals) renders service to the society. Nasa Guthi promotes art and culture and preserves it.
Guthi is a social organisation created for doing work for the common cause. In earlier days, devotees
constructed chaityas, temples, inns, sheds, wells, water taps, ponds, open grounds to contribute
something to the society and to maintain those ‘Guthis’ were formed. Any important activity in a
Guthi is done by partners turn by turn. There is equal contribution financially from all Guthiyars in
conducting important activities. In a Guthi it is the duty of Guthiyars to preserve the assets of Guhtis.
But it is special responsibility of the Thakali (The head of Guthi) and Guthi pala (The Guthiyar who is
next in turn) to see that the assets are well maintained.

Classification of Guthis
There are two kinds of Guthis. They are Rajguthi and niji guthi (private guthi).

Raj Guthi:
Rajguthi includes chhut guthi (exempted Guthi). Rajguthis are guthi established by kings and
members of royal family.

Niji guthi:
Niji guthis are the guthis that are established from the income of the people or established
collectively, that may or may not be registered.

1) Religious Guthi : The guthis which confine their activities to worship of deities are religious
guthis.
2) Service-oriented Guthi : The guthi that was created for providing service to the society is
called service-oriented guthi.
3) Communal Guthi : The guthi that is run by people of a certain caste is communal guthi.
4) Entertainment-oriented Guthi: Guthis that give prominence to entertainment along with
religious feeling are entertainment - oriented guthis. Nasaguthi is a guthi in which feast is
served after worshipping Nasadyah (the Newars god of music and dance).

7
 5) Periodic or seasonal Guthi : Purva sewa, Punhi sewa (rituals performed during the Full
Moon Day), chahare sewa (ritual performed on the fourth day of month) which were
observed for some years but were discontinued are called periodic guthis.

Physical Aspects
Every baha has two names, Newari and Sanskrit name. Newari name is “Wana – Baha” and Sanskrit
name is “ Udayadev Bihara “.Wan baha is located in a narrow street courtyard just east of Bu baha
and is one of the official branches of Bu baha.Narrow street leading to the Baha can be approached
through Ga: Bahal road .

Figure 1 Location Map

Entry of Wan baha is marked by Phalcha, Ganesh temple and Pikha lakhu . Shrine of Ganesh is
specially dedicated to people of this baha . Phalcha which used to be of one storey has been
demolished and has been reconstructed into an R.C.C structure with half portion used as a phalcha
and other half along with upper storey is rented . Rent cash is used by the people of Wan baha for
betterment and to carry out activities within the baha.

8
 Figure 2 Wona Baha

As we enter the Baha,we can see a covered chiba in the middle ,with two dyochhes towards the west
and east side of the baha .The original Dyochhen of Wan bahal is located on the west side ,which was
owned by a family but due to some reasons members of this family started dying often. So, together
they decided to handover the baha to people from Mutole kawa. Present Dyochhe is situated in the
west side of the baha. It is three storey building with two stone lion guarding and the carved doorway
which is surmounted by a copper ropousse torana .The kwapa-dyo is an image of Ashokbhya facing
east.
There are 3 kachha chu-kas to this baha that are, Eema Chu-kaa , Bachhe chu-kaa and Dyo che chu-ka
,that are public in nature . Jyapu Nani can also be approached from this baha . In the outer most layer
of this baha, consists of private chu-ka along with private kitchen gardens of respective houses.

One well is located within the baha . Water from this well was used for worshipping God as jal and
washing purpose by the family living within the Baha. It is cleaned in “Shiti - Nakha " and other
festive occasions .Now due to introduction of tap system water from the well is only used by people
staying in rent . Also there is provision of separate wells in other linking kaccha chu-kas .

9
 Figure 3 Well

Social Aspects
All the people in Wonabaha are Buddhists and are Bajracharyas. The people in Jyapu Nani adjacent to
Wonabaha are Hindu and are Maharjans. Only three families of Maharjans are currently staying there.
The others have moved to other places and the houses here are on rent. The tenants are mostly of
Tamang, Rai and Upadhyaya family. Irrespective of caste, the marker stone denoting the entry of
Wonabaha is the Pikhalakhu, where people are welcomed here.

Wonabaha Kwapa Sangha:

All the male Bajracharyas from Mutole Kawa whose Barechui (Chudakarma) is already done is a
member of Wonabaha Kwapa Sangha. There were 4 brothers who had settled in Wonabaha and they
are known as 4 Kutu and their family are part of the respective Kutu. These 4 Kutu merge to form
Wonabaha Kwapa Sangha of which one family died out. The members in Wonabaha Kwapa Sangha
have their turn in doing the daily rituals in the main shrine. Also they are able to take part in the feast
called Sarvasangha Vwe i.e. Sambhwe organized on the Busa-Dan of Wonabaha Shrine in Kartik
Shukla Triyodashi. There is a systematic order in organizing this feast. According to the date of birth
and Chudakarma, the new members are added and form the roster.

Guthi:
There are six Guthis in Wonabaha:

10
Sambhwe Guthi:
According to roster, the turn of organizing the feast comes orderly. An organizing committee is
formed every year on this day and the committee for next year is also announced. This consists of 4
Paala (the ones in turn: the eldest one performs Puja during the day and the three take part in
organizing the feast), 4 Waala (the ones whose turn will come next year: help in shopping of
materials) and 4 Kutu (the eldest of each of the four families: supervise the feast). This is the system
in which the elder teaches the younger ones for continuation of tradition. The typical Newari Bhoj is
prepared along with Takha and Nyakhuna.

Mata Chyakeu Guthi:

This consists of group of people of Sangha who are responsible for lighting oil lamps in Dalu-paas
present around the Kwa-paa dya, Dharmadhatu and Chiba. These are lit on every Purnima every
month.

Jestha Guthi:
This consists of group of people of Sangha who are responsible for organizing Jogi and a feast during
Jestha. This puja includes eldest senior (Aju) from 5 main bahas, 3 Kutu and Dyo-pala. Since the
eldest ones are mostly the old and are not able to perform the puja, the trend of inviting 5 elder Aju
from their respective Baha has died out.

Akshyastritiya Guthi:
This consists of group of people of Sangha who are responsible for organizing Jogi and feast during
Akshyatritiya.

Arya Namsangiti Guthi:

There are three Bajracharya families within Wonbaha who are not from Bu Baha but from different
Baha nearby i.e. Ha Baha. The descendants from Ha Baha reside along the main road outside
Wonabaha and these are the three families who have entry from Wonabaha also. These families are
not the part of Guthi of Wonabaha but are part of Namasangiti Guthi where anyone interested to recite
hymns in the morning can be part of it. This also includes organizing a feast where all the Guthiyars
are invited for a feast and hold the meeting. This is also done turn wise among Guthiyars.

Saspuja:
Saraswoti Puja is done by one of the remaining Guthiyars from Arya Namsangiti Guthi and all the
Guthiyars are invited for a feast and hold the meeting. This is also done turn wise among Guthiyars.

Wonabaha Sudhar Samiti

This is one of the newly formed organization which looks after the maintenance of the components of
Wonabaha.

11
Wonabaha Kwapa Sangha as a part of Bu Baha Sangha
Since Wonabaha is the Kacha Baha of Bu Baha, Wonabaha Kwapa Sangha is also a member of Bu
Baha Sangha. After Chudakarma, they also become the member of Bu Baha Sangha and have their
turn in doing the daily rituals in the main shrine of Bu Baha also. Also they are able to take part in the
feast called Sarvasangha Vwe i.e. Sambhwe organized on the Busa-Dan of Bu Baha Shrine in Kartik
Krishna Pratipada.

Figure 4 Main Shrine of Bu baha

There are many other Guthis of Bu Baha of which all the members of Wonabaha Kwapa Sangha is a
members. Some of them are:

Sambhwe Guthi:
According to roster, the turn of organizing the feast comes orderly. An organizing committee is
formed every year on this day and the committee for next year is also announced. This consists of 4
Paala (the ones in turn: the eldest one performs Puja during the day and the three take part in
organizing the feast), 4 Waala (the ones whose turn will come next year: help in shopping of
materials) and 4 Kutu (the eldest of each of the four families: supervise the feast). This is the system
in which the elder teaches the younger ones for continuation of tradition. The typical Newari Bhoj is

12
prepared along with Takha and Nyakhuna. Bu Baha Kwapa Sangha consists of descendants of
Yasodhara along with other Bajracharyas and Shakyas who have moved to this place at early times
due to specific reasons.

Acha Guthi:
Besides Chudakarma, there is also another initiation for Bajracharyas also known as Achaluigu. This
Guthi consists of the members who have already have the Bajracharya Initiation. Only after
Achaluigu, the person becomes a true Bajracharya and can perform puja as Guwaju.

Digi:
Bu baha has 12 elders who theoretically oversee the life of the sangha and preside at ordinations. At
the present their duties are limited to making arrangement for daily services in the Agm and making
arrangements for the annual religious observances and feasts. The elders are called Aju and are the
main socio religious guthi of the members of the Sangha.

Figure 5 Digi

Sanaguthi:
The guthi that oversees the activities after the death of a person is Sanaguthi. The basic rule of
Sanaguthi is having a member of a family as the member of Sanaguthi as soon as they have a separate
kitchen. The members are incharge of carrying the dead to the Cremation area (Nakhu) and cremation.
Here also, the turn system is prevalent along with system of fine is charged if they miss the duty. This

13
includes separate duties such as Waala, Paala, treasurer, shopper, organizer, head of instruments,
carrying and cremating.

Cultural Activities
Daily Rituals:
Like all the Buddhist Monasteries, the image of the Buddha enshrined in the Baha, the Kwapa-Dya is
worshipped daily. The morning service consists of Nitya Puja and recitation of hymns and the evening
services consists of the offering of light, Arati Puja. This daily ritual is performed by the members of
the Sangha in turn. The attendant on duty is called the Dya-pala, the guardian of the deity. The turn
for Dya-pala comes through the entire roster of the initiated from the eldest to youngest. The Sangha
has 24 families and the service in the shrine is for two weeks for each male individual. Service in the
shrine is one of the main rights and duties which is conferred on the male members of Sangha by their
initiation.

Busa-Dan:
There is an annual festival for all the elements of Baha which commemorates the founding of the
Baha and is called Busa-dan, the birthday. During the Busa-dan of the main shrine, a puja is
performed which includes Jogi, recitation of hymns and a feast for the entire sangha and known as
Sambhwe. Similarly, the family that placed the particular Chaitya and Dharmadhatu performs Busa-
dan of the individual Chaityas and Dharmadhatu on their establishment day.

Panchadana:
On this day, four kinds of grains and salt is kept on display in front of the main shrine. Throughout the
day any of the Bare (Shakya & Bajracharya) come to collect their share of offerings i.e. the grains and
salt. The end of Panchadana is marked by the bringing of Phu-Dyo in the Baha and the remaining
offerings are offered to this Bare carrying the Idol.

Ilan Sambek:
There is a general Panchadana organized once in every five years in Nagbaha in which the image of
Dipankar is taken to Nagbaha. This particular Dipankar is hollow in structure having only upper half
and a person carries this Dipankar and takes it to Nagbaha where the Sanghas of all Bahas and Bahis
in the area bring their respected Dipankar in the same way. They are welcomed by the senior of
Nagbaha and any person wishing to offer Panchadana give offerings.

Mataya:
During this festival of lights, people go around in groups to visit the Chaityas, Stupas, Baha and Bahis
of Patan. Due to the number of Bahas in Patan, the shrine of Kwapa-dyo remains open for the entire
day for people to complete the day-long procession. The route for the Mataya Jatra remains the same
and the procession starts from the organizing Tole, heads around Patan and comes to an end in the

14
same place. Wonbaha is also the part of the route of Mataya Jatra. The Mataya Jatra is organized by
one of the 10 Matya Guthis every year.

Desh Puja:
This falls on Dashami of Magh Krishna Pachya. During this day, puja is performed in the Agam and
there is a feast in every house.

Deu Puja:
The lineage deity of people of Wona Baha is said to be Indrayani in Balkhu. There is a Dyoche
dedicated to this lineage deity in Nabaha which is also the Kacha Baha of Bu Baha. Deu Puja is
celebrated twice a year; on Jestha Shukla Chauthi and a day before Vivah Panchami. During this day,
the new member of the family (bride or new born baby) is welcomed as the part of the family by
performing puja in the Dyoche.

Yomari Punhi:
In Newar community, Yomari Punhi is celebrated in every household. But in Wonabaha, Yomari
Punhi is not celebrated. It is said that one of the ancestor died while eating Yomari, so it is not
celebrated. Yomari is made during Swonti (Tihar) on Mha Puja. Since the Bajracharya of Wonabaha
don’t make Yomari on Yomari Punhi, the Jyapu of Jyapu Nani offer Yomari to the Bajracharya
families.

Buddha Jayanti:
During this day, Buddha Puja is performed. Also there is the tradition of making Kheer, methai and
panchakol and offering this set of meal to any person who visits the Baha during this day. The meal is
prepared by Sangha members through donation.

During every festival, the main shrine of Wonabaha is worshipped along with the deity associated
with the festival. During Swonti (Tihar), before Mha puja is performed, Chaka Puja is performed
where all the deities are worshipped. During all major festivals, Puja is performed in the main shrine
of Wona Baha along with the shrine of Bu Baha and Dyoche of Nabaha.

Economic Activities
Since the Bajracharyas of Wonabaha were from Mutole Kawa, the occupation is mostly idol making
metal works and also making of ornaments and utensils of gold and silver. Although the first
occupation as Bajracharya is Guwaju, none of the people work as Guwaju. Most of the people have
taken up carving of Idols and ornaments as the main occupation. However, the new generation are
mostly office holders.

Maharjans of Jyapu Nani were actually the Mhe for the land owned by Bajracharya. They worked in
the fields of Bajracharya besides their own. At the present, most of Jyapu Nani have left the area for
rental purpose.

15
Present Socio- Cultural Condition

At present Wonabaha courtyard is used as a parking space for the home owners of the bahal. Several
motorcycles and scooters were seen parked in the courtyard leaving hardly any open space for outdoor
activities.

Figure 6 Parking in Courtyard

It was believed that the height of the houses in the courtyard should not exceed the chaitya on the roof
of the main shrine of the temple for religious reasons. But now people have started building houses
taller than the shrine with a chaitya on the roof of their own houses representing the chaitya on the
roof of the shrine.

All the houses now have water supply system, so the well and the tap in the courtyard is not used by
the people in the bahal but is used by people from other areas.

In earlier days, Wonabahal was occupied by Bajracharyas. All the people belonging to Wonabaha
were related to each other. Now for economic reasons, home owners have started renting their rooms
to people from different castes and cultures.

The main occupation of people from Bajracharya community was to work as priests or guruju. As this
job did not satisfy the need of the people, they started participating in other side jobs. These side jobs
turned into main jobs in course of time and the cultural occupation of being a priest or guruju slowly
got extinct.

In earlier times, Jyapu nani consisted of Jyapu families (considered lower caste). Jyapu people were
used as helpers for several activities. As the social and economic condition of Jyapu people have

16
significantly increased, they do not wish to be associated as the helper caste people and thus have left
their original dwelling place. Jyapu nani now does not incorporate jyapu people.

The courtyard space which was earlier used for social interaction now has become a space for storage
of construction materials for building houses.

Figure 7 Damage due to earthquake

After the recent earthquake, few of the houses were severely damaged. People have now sought
residence somewhere else. The debris of the houses have been placed in the courtyard itself. The
courtyard that had once been certified as a clean courtyard has now become unpleasant.

17
 Figure 8 Debris in Courtyard

Conclusion
Wonabaha is a kachabaha (smaller baha) of Bubaha. The people from Wonabaha form a community
within a bigger community of Bubaha. All the social and cultural activities in Wonabaha is somehow
or the other related to Bubaha. The courtyard acts as a communal space for the people in Wonabaha.
The use of this space creates a sense of belonging to the people of the bahal. The social interaction
among the people creates sense of social security among the people of the bahal. There are several
social and cultural activities that take place in Wonabaha. These activities are unique to the people in
that community. This gives an identity to the people of that community.

18
References:
 Locke, J. E. (n.d.). Buddhist Monastries of Nepal .

 Locke, J. K. (1985). The Buddhist Monastries of Nepal.

 Wikipedia. (n.d.). Retrieved from https://en.wikipedia.org/wiki/Society:

https://en.wikipedia.org/wiki/Society

19