TRIBHUWAN UNIVERSITY

INSTITUTE OF ENGINEERING
PURWANCHAL CAMPUS, DHARAN

ARCHITECTURAL CONSERVATION

AN ESSAY ON CONSERVATION THROUGH COMMUNITY

PARTICIPATION
ASSIGNMENT-II

SUBMITTED BY
KIRAN SUBEDI
073BAE014

SUBMITTED TO
DEPARTMENT OF ARCHITECTURE
 AR. SANJAYA MAHARJAN
DATE: 29TH DECEMBER 2020

ABSTRACT

Kathmandu valley of Nepal is a significant ancient living urban heritage with outstanding
cultural, social, economic and historic values. While World Heritage Sites have been receiving
international attention and funding, a great number of national, but especially local heritage
areas, are being transformed by forces of globalization and urbanization without enough
resources from responsible institutions in the national and local level. On the other hand, the
country is facing other challenges, and is trying to overcome poverty and inequality through
policies and periodic development plans. These efforts enter in contradiction, in some cases, with
preservation of its cultural heritage; which was traditionally managed by community
systems, as the guthis in Kathmandu valley.
This research studies paradigms of conservation community based conservation and
development in order to understand the factors which affect societies living in local heritage
areas of Kathmandu valley. Between them, contextual aspects as Nepalese notion of authenticity,
the socio-spatial segregation of (Newar) society, based on caste and religion, and the political
instability have been considered among the most relevant.
keywords — Conservation, Heritage, Kathmandu, Community
INTRODUCTION
Kathmandu valley is rich in cultural and natural heritage. Kathmandu valley shares seven
monument zones enlisted under World Heritage Sites. Kathmandu Metropolitan City (KMC)
shares significant portion of world heritage sites like Kathmandu Durbar Square, Pashupati,
Swayambhu and Bauddha. Kathmandu Durbar Square area itself has numerous temples, palaces
and monuments including Kasthamandap carrying significant emotional, religious and cultural
values for the people. This historic urban landscape encompasses the very essence of a
traditional settlement alongside the usurping modernity.
Kathmandu has also been described variously as "Land of Gods" and as "land of the largest
congregations of magnificent historical monuments and shrines ever built". The City Core has
most of the remarkable cultural wealth that evolved during the reign of the Malla (Nepal) kings
between 15th and 18th centuries. The city was filled with sculptures, pagodas, stupas and palace
buildings of exceptional beauty. There are also 106 monastic courtyards (known as baha or bahi)
known for their art and piety.
The key actor for the conservation of heritage is the community. They are bearer of both tangible
and intangible heritage. For a living heritage site like Kathmandu valley, community is an
essential part of the conservation process. Their importance for the cultural heritage was
acknowledged by all stakeholders. However, for a living heritage site there needs to be a
distinction between the core community and other communities.

Government authority and

community represent the two
main actors involved in the
conservation
process of Kathmandu valley. The
government authorities include
different levels such as central and
local government. There are
various organizations for heritage
conservation in the valley
namely
Department of Archaeology
under the Ministry of Culture,
Tourism and Civil Aviation,
local
municipalities and ward offices
under the Ministry of Local
Development and Guthi Sansthan
under
Ministry of Land Reform and
Management
Government authority and
community represent the two
main actors involved in the
conservation
process of Kathmandu valley. The
government authorities include
different levels such as central and
local government. There are
various organizations for heritage
conservation in the valley
namely
Department of Archaeology
under the Ministry of Culture,
Tourism and Civil Aviation,
local
municipalities and ward offices
under the Ministry of Local
Development and Guthi Sansthan
under
Ministry of Land Reform and
Management
Government authority and
community represent the two
main actors involved in the
conservation
process of Kathmandu valley. The
government authorities include
different levels such as central and
local government. There are
various organizations for heritage
conservation in the valley
namely
Department of Archaeology
under the Ministry of Culture,
Tourism and Civil Aviation,
local
municipalities and ward offices
under the Ministry of Local
Development and Guthi Sansthan
under
Ministry of Land Reform and
Management
Government authority and
community represent the two
main actors involved in the
conservation
process of Kathmandu valley. The
government authorities include
different levels such as central and
local government. There are
various organizations for heritage
conservation in the valley
namely
Department of Archaeology
under the Ministry of Culture,
Tourism and Civil Aviation,
local
municipalities and ward offices
under the Ministry of Local
Development and Guthi Sansthan
under
Ministry of Land Reform and
Management
Government authority and
community represent the two
main actors involved in the
conservation
process of Kathmandu valley. The
government authorities include
different levels such as central and
local government. There are
various organizations for heritage
conservation in the valley
namely
Department of Archaeology
under the Ministry of Culture,
Tourism and Civil Aviation,
local
municipalities and ward offices
under the Ministry of Local
Development and Guthi Sansthan
under
Ministry of Land Reform and
Management
Government authority and
community represent the two
main actors involved in the
conservation
process of Kathmandu valley. The
government authorities include
different levels such as central and
local government. There are
various organizations for heritage
conservation in the valley
namely
Department of Archaeology
under the Ministry of Culture,
Tourism and Civil Aviation,
local
municipalities and ward offices
under the Ministry of Local
Development and Guthi Sansthan
under
Ministry of Land Reform and
Management
Government authority and
community represent the two
main actors involved in the
conservation
process of Kathmandu valley. The
government authorities include
different levels such as central and
local government. There are
various organizations for heritage
conservation in the valley
namely
Department of Archaeology
under the Ministry of Culture,
Tourism and Civil Aviation,
local
municipalities and ward offices
under the Ministry of Local
Development and Guthi Sansthan
under
Ministry of Land Reform and
Management
Government authority and
community represent the two
main actors involved in the
conservation
process of Kathmandu valley. The
government authorities include
different levels such as central and
local government. There are
various organizations for heritage
conservation in the valley
namely
Department of Archaeology
under the Ministry of Culture,
Tourism and Civil Aviation,
local
municipalities and ward offices
under the Ministry of Local
Development and Guthi Sansthan
under
Ministry of Land Reform and
Management
Government authority and
community represent the two
main actors involved in the
conservation
process of Kathmandu valley. The
government authorities include
different levels such as central and
local government. There are
various organizations for heritage
conservation in the valley
namely
Department of Archaeology
under the Ministry of Culture,
Tourism and Civil Aviation,
local
municipalities and ward offices
under the Ministry of Local
Development and Guthi Sansthan
under
Ministry of Land Reform and
Management

CASE STUDY 1: BHAKTAPUR

Bhaktapur has the best-preserved palace courtyards and old city Centre in Nepal and is listed as
a World Heritage Site by UNESCO for its rich culture, temples, and wood, metal and stone
artworks. This is supported by the restoration and preservation efforts of the German-funded
Bhaktapur Development Project (BDP).
Located 1320 m above sea level on the eastern rim of Kathmandu Valley, Bhaktapur is 12
kilometers east of Kathmandu, capital of Nepal. This royal kingdom, also known as Bhadgaon or
‘the city of devotees’, was built in the shape of a conch shell spread out over a ridge which rises
up between Hanumante river to the South and its small tributary, Kasan Kusi river, to the North.
Today the city’s southern edge is more clearly defined by Arniko highway, built in the early 60’s
to connect Kathmandu with Tibet, and its northern edge marked by the Kathmandu-Narkagot
road. The main road through Bhaktapur still coincides with the city’s historical trade route
between India and Tibet. Most commercial and retail outlets are situated long this curving West-
East road which leads from its mini bus park in the west to Nasamana, passing Potters’ square
through Taumaldhi, Skuldhaka, Golmadhi and Dattatreya, with its famous five-storey Nyatapola
Temple, before exiting the town’s eastern periphery. Most activities are concentrated around
Sukuldhaka while tourists wandering spiraled out from Durbar Square, the Malla Royal Center,
to join in with this main thoroughfare.
In the phase 3 of Bhaktapur Development Project (BDP), new approach has brought about
changes in project organization and decision-making, and several groups and committees were
formed to help Bhaktapurians develop their own skills and promote self-reliance and
independence. Local Development Committees (LDCs) were conceived in the carry-over phase
‘as a system to give towns people more freedom to decide on projects and development priorities
in their own neighborhood.
While this new approach came out with mixed results, as some LCD worked much better than
others, it meant a change of attitude from local people towards the project; development is no
longer something that ‘happens’ to them, but that they were active members in making
development happens around them. At the same time, it is difficult to measure the extent of
people’s improved ability to organize themselves, using their old traditional social structures, in
the context of functional user groups. It is also ‘difficult to show that attitudes have changed, or
that knowledge about the link between damp houses and health, or hygiene and health, has
improved as a result of a process where people were involved in all stages of the planning and
implementation of the work’.
At this stage, the Town Implementation Office (TIO) – known as Building Permit Section today
- has also taken over the job of the previous planning unit in BDP, dealing with Land Use Plan,
regulations and design standards. There was, however, a lingering feeling of resentment that the
plans did not come as the result of the people’s involvement and that regulations were there to
tell them what not to do with their own homes.

BDP has achieved Intention to have people participation and involvement in all stages of the
work and the subsequent setting up of local user group committees to take over. They tried to
Introduce of social scientists into the working among all interested parties. There was a
Collaborations with locally existing social structure, as is the case of locally initiated restoration
of a temple in Taumaldhi Square where BDP provided technical and financial help while the
locals provided labor. There is the active usage of religious monuments and continuing ritual
performances regardless of tourist influx. Coexistence seems to come naturally to Bhaktapurians.
CASE STUDY 2: KASTHAMANDAP
Kasthamandap, also known as Mārusatah is centrally located in the historic urban settlement
of Kathmandu. This 7th century monument, upon which the name of Kathmandu valley was
derived, is an architectural marvel of timber craftsmanship in the valley. Kathmandu is derived
of the word Kasthamandap, Sanskrit word “Kastha” meaning wooden and ‘mandapa’ meaning
a pavilion or temple. (Rajopadhyaya, 2018) According to a mythology, it is built of a single
tree named Kalpabrikshya. There is no written document as such, but the oral handover of the
story has passed on from generation to generation and still prevalent today. Kasthamandap was
originally a public rest house and holds social, cultural and religious significance along others.
Even after hundreds of years, the monument continues as testament of Nepal’s living heritage.
Kasthamandap is the oldest public building in Kathmandu Valley, with traditional tiered-roof
style reflecting Newar Architecture of Kathmandu valley. It has served both religious and
secular functions for over a millennium. Kasthamandap is built in mandala form of a square of
12 by 12 meters, this encloses four massive brick piers at the centre of the building.
This excavation proved the claims by Sudarhsan Raj Tiwari in his book “The temples of the
Nepal Valley” regarding nine-pit Navakunda Foundation (Tiwari, The temples of the Nepal
Valley, 2009), should exist in foundation as the name Mandap suggests. Also claims from Mr.
Yagyaman Pati Bajracharya in his presentation on Seminar “Kasthamandap Tyasko Nirmata and
Dhacha Sahaili” held on Magh 2nd 2072, among the stakeholders, community members and
experts in heritage, that establishment of Kasthamandap was earlier than 9th century has been
proved by archaeological studies.
The factor that brings various individuals together, the goals that turn into a mission to make an
impactful combination can be called a community. When it serves it purpose, it retreats to its
original state off common individuals. Hence, to address any group of individuals as a
community, a goal or a common factor is required. A purpose, a skillset, a need to attach
together, to reach a common goal is all about making of a community.

Different community reconstruction initiatives have been observed right after earthquake. The
models for community participation in heritage restoration used in Kathmandu Valley for other
monuments were observed. Community led reconstruction is conducted by formation of Users
committee. First example is from Ashok chaitya in Thamel, the restoration was attempted before
earthquake and was restarted after the earthquake. Since the old guthi which took care of the
stupa was defunct, a new committee was formed and registered at the municipality office with
some members from the old guthi involved and commenced the restoration with a permit from
the municipality. It had partial funding from municipality and other donations from the
committee. Some of the community led initiatives are restoration works at Boudha Stupa,
Maitripur Mahavihara, Tarani devi temple and Ashok Binayak dyochhen.

Community led reconstruction will ensure community’s pride towards heritage and
belongingness. The objective of the community led reconstruction is to re-establish the heritage
ownership to community, to engage new generation in reconstruction work and transfer
traditional knowledge, to ensure quality in heritage reconstruction against the low bidding
procurement system. It should focus on the transparency and accountability. However, various
issues are faced during the community led reconstruction, which are discussed here.
CONCLUSION
The project of rebuilding Kasthamandap has become pioneering one. It has inspired community
to lead ahead towards heritage conservation and be informed in every step of the rebuilding
process. Perspective of community participation, which was limited to donations and labor
contribution in most of the cases, was changed. Community became actively involved in
decision-making process and it has contributed remarkably in design and construction phase. The
community effort prevented lowest bidding practice in contract basis. Policy supporting such
construction is required for heritage reconstruction in future. Reconstruction of cultural heritage
and monuments should not make on monetary basis. Retaining values and integrity is necessary.

Similarly, the handing over of Bhaktapur Development project back to the community or future
use should have a detail management plan of keeping up with the spirit of the place. The multiple
values of such an urban heritage as are to be explored in the upcoming years too. The
coordinated government interventions, institutions and structures of authority to restore and
retain the values of this type of projects.
Focus should be more on such projects and investments for mobilizing a wider set of individuals
and communities willing to attach themselves to the values created by the urban heritage. These
are the perfect example of resilience of the community who stepped forward to retain the values
and not serve to public amnesia and blame game towards the government institutions only. This
two case has shown the importance of community participation in conservation in a perfect
manner.

REFERNCE
1. Risal, D. (2016, June 30). Rebuild Kasthamandap. Retrieved from
Rebuild Kasthamandap: https://www.rebuildkasthamandap.com/ 
2. Manandhar, A. (2018). Everything you need to know about the reconstruction
of Kasthamandap. In N. R. Authority, Rebuilding Nepal (pp. 28-29). Kathmandu:
National Reconstruction Authority.
3.  https://www.researchgate.net/publication/318347373_Planning_for_Heritage_Conservati
on_and_Community_Development_Study_of_Historic_Town_Thimi_of_Kathmandu_Va
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4. https://www.scribd.com/document/32317711/Bhaktapur-CaseStudy?
fbclid=IwAR1mm3sBalsRBZfkYPsLdCSJHJC2Vs8mK8PPtE
bKNHRrt8JgKkf33yawVw4
5. https://www.nepalitimes.com/here-now/bhaktapur-shows-the-way-byrebuilding-itself/
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