Pokhara Sub-Metropolitan City is the second largest city of Nepal

Pokhara Sub-Metropolitan City is the second largest city of Nepal with 264,991 inhabitants and is situated about 200 km west of the capital Kathmandu.It serves as the headquarters of Kaski District, Gandaki Zone and the Western Development Region. Pokhara is one of the most popular tourist destinations in Nepal. Three out of the ten highest mountains in the world — Dhaulagiri, Annapurna I and Manaslu — are situated within 30 miles (linear distance) of the city, so that the northern skyline of the city offers a very close view of the Himalayas.Due to its proximity to the Annapurna mountain range, the city is also a base for trekkers undertaking the Annapurna Circuit through the ACAP region of the Annapurna ranges in the Himalayas.
Pokhara is situated in the northwestern corner of the Pokhara Valley,which is a widening of the Seti Gandaki valley that lies in the midland region (Pahad) of the Himalayas. In this region the mountains rise very quickly and within 30 km, the elevation rises from 1,000 m to over 7,500 m. As a result of this sharp rise in altitude the area of Pokhara has one of the highest precipitation rates in the country (3,350 mm/year or 131 inches/year in the valley to 5600 mm/year or 222 inches/year in Lumle). Even within the city there is a noticeable difference in rainfall between the south and the north of the city,
the northern part of the city situated at the foothills of the mountains experiences proportionally higher amount of precipitation. The Seti Gandaki is the main river flowing through the city. The Seti Gandaki (White River) and its tributaries have created several gorges and canyons in and around the whole city which gives intriguingly long sections of terrace features to the city and surrounding areas. These long sections of terraces are interrupted by gorges which are hundreds of meters deep. The Seti gorge runs through the whole city from north to south and then west to east and at places these gorges are only a few metres wide. In the north and south, the canyons are wider.
In the south the city borders on Phewa Tal (4.4 km2) at an elevation of about 827 m above sea level, and Lumle at 1,740 m in the north of the city touches the base of the Annapurna mountain range. 3 eight-thousand meter tall peaks (Dhaulagiri, Annapurna, Manaslu) can be seen from the city. The Machhapuchhre (Fishtail) with an elevation of 6,993 m is the closest to the city. The porous underground of the Pokhara valley favours the formation of caves and several caves can be found within the city limits. In the south of the city, a tributary of the Seti flowing out of the Phewa Lake disappears at Patale Chhango (पाताले छाँगो, Nepali for Hell's Falls, also called Davis Falls, after someone who supposedly fell into the falls) into an underground gorge, to reappear 500 metres further south. To the south-east of Pokhara city is the municipality of Lekhnath, a recently established town in the Pokhara valley, home to Begnas Lake.
Pokhara lies on an important old trading route between China and India. In the 17th century it was part of the Kingdom of Kaski which was one of the Chaubise Rajya (24 Kingdoms of Nepal, चौबिसे राज्य) ruled by a branch of the Shah Dynasty. Many of the hills around Pokhara still have medieval ruins from this time. In 1786 Prithvi Narayan Shah added Pokhara into his kingdom. It had by then become an important trading place on the routes from Kathmandu to Jumla and from India to Tibet.
Pokhara was envisioned as a commercial center by the King of Kaski in the mid 18th century A.D. when Newars of Bhaktapur migrated to Pokhara, upon being invited by the king, and settled near main business locations such as Bindhyabasini temple, Nalakomukh and Bhairab Tole. Most of the Pokhara, at the time, was largely inhabited by Khas (Brahmin, Chhetri, Thakuri and Dalits), the major communities were located in Parsyang, Malepatan, Pardi and Harichowk areas of modern Pokhara and the Majhi community near the Phewa Lake. The establishment of a British recruitment camp brought larger Magar and Gurung communities to Pokhara. At present the Khas, Gurung (Tamu) and Magar form the dominant community of Pokhara. There is also a sizeable Newari population in the city. A small Muslim community is located on eastern fringes of Pokhara generally called Miya Patan. Batulechaur in the far north of Pokhara is home to the Gandharvas or Gaaineys (the tribe of the musicians).
The nearby hill villages around Pokhara are a mixed community of Khas and Gurung. Small Magar communities are also present mostly in the southern outlying hills. Newar community is almost non-existent in the villages of outlying hills outside the Pokhara city limits.
From 1959 to 1962 approximately 300,000 exiles entered Nepal from neighbouring Tibet following its annexation by China. Most of the Tibetan exiles then sought asylum in Dharamshala and other Tibetan exile communities in India. According to UNHCR, since 1989, approximately 2500 Tibetans cross the border into Nepal each year, many of whom arrive in Pokhara typically as a transit to Tibetan exile communities in India. About 50,000 - 60,000 Tibetan exiles reside in Nepal, and approximately 20,000 of the exiled Tibetans live in one of the 12 consolidated camps, 8 in Kathmandu and 4 in and around Pokhara. The four Tibetan settlements in Pokhara are Jampaling, Paljorling, Tashi Ling, and Tashi Palkhiel. These camps have evolved into well built settlements, each with a gompa (Buddhist monastery), chorten and its particular architecture, and Tibetans have become a visible minority in the city.
Until the end of the 1960s the town was only accessible by foot and it was considered even more a mystical place than Kathmandu. The first road was completed in 1968 (Siddhartha Highway)[ after which tourism set in and the city grew rapidly.The area along the Phewa lake, called Lake Side, has developed into one of the major tourism hubs of Nepal.

Annapurna Trek

The Annapurna Circuit is a popular name for a trek within the Annapurna mountain range of central Nepal. The total length of the route varies between 160–230 km (100-145 mi), depending on where the motor transportation is used and where the trek is ended. The trek rises to an altitude of 5,400m on the Thorung La pass, touching the edge of the Tibetan plateau. This trek crosses two different river valleys and encircles the Annapurna massif, crossing Thorung La (5416m), the highest pass on this trek. Practically all trekkers hike the route counter clockwise, as then the daily altitude gain is slower and crossing the high Thorong La pass is easier and safer.

The mountain scenery, seen at close quarters includes the Annapurna Massif (Annapurna I-IV), Dhaulagiri, Machhapuchhre, Manaslu, Gangapurna [7455m] and Tilicho Peak (7134m). Numerous peaks of 6000-8000m in elevation rise from the Annapurna range.The trek begins at Besisahar or Bhulbhule in the Marshyangdi river valley and concludes in the Kali Gandaki Gorge. Besisahar can be reached after a seven hour drive from Kathmandu. The trail passes along paddy fields and into subtropical forests, several waterfalls and gigantic cliffs, and various villages. Annapurna Circuit has often been voted as the best long distance trek in the world, as it combined, in its old full form, a wide variety of climate zones from tropics at 600 m asl to the arctic at 5416 m asl at the Thorong La pass and cultural variety from Hindu villages at the low foothills to the Tibetan culture of Manang Valley and lower Mustang. Continuing construction of a road has greatly shortened the trail and altered the feel of the villages, so the "best trek in the world" can not be said to hold true anymore.


Outline Itinerary
Day 1 - From Kathmandu, travel west to Besisahar[820m] via private vehicle or public bus, taking six to seven hours.
Day 2 - Trek to Khudi [790m]
Day 3 - Trek to Bahundanda [1310m]
Day 4 - Trek to Jagat [1290m]
Day 5 - Trek to Dharapani [1920m]
Day 6 - Trek to Chame [2630m]
Day 7 - Trek to Upper/Lower Pisang [3190m]
Day 8 - Trek to Manang [3520m]
Day 9 - Rest day in Manang [3520m]
Day 10 - Trek to Letdar [4250m]
Day 11 - Trek to Thorung Phedi [4500m]
Day 12 - Trek to Muktinath [3800m], crossing the Thorung La en route
Day 13 - Trek to Marpha [2665m]
Day 14 - Trek to Lete [2470m] (now often with car)
Day 15 - Trek to Tatopani [1160m] (now often with car, day 14)
Day 16 - Trek to Ghorepani [2775m]
Day 17 - Trek to Birethanti [1050m] and travel to Pokhara
Day 18 - Return to Kathmandu [1400m]

Depending on the speed of the trekkers, number and length of side trips and rest days taken, acclimatization, weather and where the trek is finished, hiking the Annapurna Circuit can take anything form 8 to 25 days. Many trekkers short on time choose to fly out form Jomsom airfield, which shortens the trek 6 days compared to the original AC.
It is also possible to continue from Ghorepani to Tadapani, Ghandruk, Landruk and then to Phedi, which follows the old Annapurna Circuit from the time when the road was not yet extended to Beni. This more faithful variation takes three days instead the shorter 1 day exit from Ghorepani to Pokhara outlined above. A popular addition to the AC is a visit to Annapurna Base Camp, ABC, (not to be confused with the Annapurna Sanctuary). This trail turns to the north from Tadapani and rejoins the old AC at either Ghandruk or Landruk. A visit to the ABC adds about 5 days to the duration of the Annapurna Circuit, slightly less than the normal trek duration to ABC, as trekkers coming form the AC are already acclimatized and "trail hardened".
It is recommended that trekkers take the high trail from Pisang via Ghyaru and Ngawal to Manang, as the views are spectacular and those two villages are the best preserved samples of Tibetan style villages still in the original state along the route. Sleeping in either of these villages helps acclimatization, as they are located already higher than Manang. Another side trip gaining popularity is the visit to Tilicho Tal (lake). There are now lodges along the trail and near the lake at so called Tilicho Base Camp, so tents are not needed anymore. If one wishes to cross to Jomsom via the Tilicho route, at least one tent camp is required and snow conditions might prevent the crossing or make it dangerous.

Pashupatinath Temple

Pashupatinath Temple is one of the most significant Hindu temples of Lord Shiva in the world, located on the banks of the Bagmati River in the eastern part of Kathmandu, the capital of Nepal. The temple serves as the seat of the national deity, Lord Pashupatinath. The temple is listed in UNESCO World Heritage Sites list.
The temple is one of the 275 Paadal Petra Sthalams (Holy Abodes of Shiva on the continent). Over the past times, only born Hindus were allowed to enter the temple. Others could look at it from other side of the river. However, the norms have been relaxed due to many incidents. If the individual is destined, he/she takes and completes the journey to reach these footsteps without any resistance or obstructions along the way, is believed to be under loving grace of Rudra. It is final stage of harsh penance. Thus, the slave (pasu - the human condition) becomes the master (pati - the divine condition).

It is regarded as the most sacred among the temples of Lord Shiva (Pashupati). Kotirudra Samhita, Chapter 11 on the Shivalingas of the North, in Shiva Purana mentions this Shivalinga as the bestower of all wishes.

History
The temple was erected a new in the 17th century by King Bhupendra Malla after the previous building had been consumed by termites. Countless further temples have been erected around this two -storied temple. These include the Vaishnav temple complex with a Ram temple from the 14th century and the Guhyeshwori temple mentioned in an 11th-century manuscript. The priests who perform the services at this temple have been Bhat-Brahmins from South India (Karnataka) origin since last 350 years. The priests of Pashupatinath are called Bhattas and the chief priest is called Mool Bhatt or Raval. The chief priest is answerable only to the King of Nepal and reports to him on temple matters on a periodic basis.
This tradition is reported to have started by the request of Adi Shankaracharya who sought to unify the different states of Bharatam (Unified India) by encouraging cultural exchange. The unique feature of this temple is that only 4 priests can touch the deity. This tradition is supposed to have started by Sage Shankaracharya in 8th century, ostensibly to stop human sacrifice which was prevalent in that temple. This procedure is also followed in other temples around India which were sanctified by Adi Shankaracharya. Malla kings honoured the request of Adi shankarachaya as latter being one of the greatest ever Hindu acharyas.
However,this tradition was broken after the historic political revolution in Nepal which demolished the monarchy and established a secular republic. The newly formed government allowed Nepalese priest to worship by discontinuing the centuries old tradition. There was a widespread protests as many thought this as an interference in their religious tradition.

Finding Shiva Lingam at Pashupatinath Temple
It is said that the wish-fulfilling cow Kamadhenu took shelter in a cave on the Chandravan mountain. Everyday Kamadhenu went down to the place the lingam was sunken into the soil and poured her milk on top of the soil. After ten thousand years some people saw Kamadhenu pouring milk on that same spot everyday, and started to wonder what that would be. So they removed the soil and found the beautiful shining lingam. After having a good look they disappeared into the lingam, freed from sin and rebirths. More and more people came to look and more people disappeared into the lingam. This was a big concern for Brahma.

What is a secular nation?

In a book published in 1865, When one travels, the French novelist and litterateur Théophile Gautier (1811-1872) speaks of his surprise at seeing a procession headed by a Catholic priest walking under a red canopy, a ciborium in his hands, followed by assistant priests, a church boy ringing a bell, with armed soldiers in tow. Along the procession route, people knelt down and recited prayers. This religious march was staged to deliver the last sacraments to a dying person. Gautier saw this ceremonial display in the streets of Caen, a town in Normandy, and he expressed his astonishment: in the mid-nineteenth century, such a spectacle, he remarked, was already a rare sight in the streets of the capital. He wrote: “In Paris, religion does not take the risk of leaving sanctuaries or churches. We have long been unaccustomed to seeing such external manifestations of ritual life.”

This remark illuminates the rapid (yet also chaotic) process of secularisation in the capital in nineteenth-century France, almost sixty years after the Revolution, and the persistent hostility of French Republican forces towards the Catholic religion. However, the comparison with Nepal is even more illuminating! Throughout Hindu and Buddhist Nepal, public space, whether urban or rural, has so far been widely used for religious processions. Cohorts of Nepalis march in ceremonial order, in line or in corteges, in the streets during funerals, weddings, bratabandhas, various vratas, and on so many other similar occasions. At festive times, people take part in the ritual march or watch the divine parade in the public space which is usually devoted to secular activities.

Interestingly, what can still be seen in Nepali cities (and in most Indian towns as well), was common in pre-revolutionary times in Catholic-dominated France and during the whole of the nineteenth century in its provinces and rural areas. These collective, processional performances in the public space have slowly declined in Europe over the ages. They have almost totally disappeared today, except in some Southern-European Catholic countries (Italy, Spain, Portugal), which are more resistant to the process of secularisation, and on some rare special occasions such as official visits by the Pope. Protestants in northern and central Europe were the first to put an end to these practices and to turn to an interiorised form of religion.

The process I would like to stress here is precisely the privatisation of religion. In North America and Western Europe, this phenomenon is recognised by sociologists as a central process to the development of modernity. In a word, religion in these countries has increasingly become a matter of individual choice rather than of social obligations. The situation is drastically different in South Asia. In Nepal, religion is still a public act performed in a public arena. Rituals and ceremonies are performed in view of everybody and of the gods whose abodes are scattered throughout the public space. Rituals are put on display; they are not only part of the family but of broader social life. There is no distinction between private and public affairs in these matters. In the whole of South Asia, including Nepal, religion is in fact still a holistic subject. Personal faith is still encompassed by widely shared communal values regarding morals and social status.

Making religion a private domain implies a separation of the transcendental realm from other spheres, related to the life of a country, including its politics. The streets belong to the citizens and their representative organisations, not to devotees and followers of such and such a religion. The same logic has recently led French authorities to ban ostensible religious signs expressing a person’s sense of belonging to a specific faith, such as the Islamic scarf (but also the Christian cross) in schools. In sociological terms, this privatisation of religion is closely associated with both secularisation, i.e. the process by which religious values are losing weight in society, and with modernisation. However, the term secularisation insists more on the decline of religious beliefs and practices, whereas privatisation refers more to a change in the way one expresses one’s beliefs and practices.

Secularism, a term coined in England in the nineteenth century, has yet another meaning. It involves two basic prescriptions. The first is the strict separation of the state from religious institutions (very few countries have achieved this goal). The second is that people of different religions and beliefs are equal before the law. Secularism is therefore more a political concept, such as democracy (to which it is closely related), related to the proper governance of a country. In Nepal today, it is associated more or less with minority rights. In contrast, secularisation is more a sociological word, focusing on the position of religion in society. All these terms need to be set apart to avoid confusion in debates and any misunderstandings.

Unfortunately, the common meanings of these words are not totally distinct. The connotation of the word secularism sometimes overlaps with what is meant by secularisation. Both terms ultimately lead to the withdrawal of religion from public life, even when seen through a South Asian lens. In Westerners’ eyes, Nepal is everything but a secular country. It is difficult to understand how a country where religion is still all-pervading and where the political realm is so overloaded with religious symbols can be called ‘secular’. Similarly, how secular can a country be where most offices remain closed for weeks during two major Hindu festivals, Dashain and Tihar, a period during which most people are busy making offerings to the gods. All in all, the proclamation of Nepal as a ‘secular state’ in 2006 has so far had no visible effects, save the abolition of kingship, and some changes in festive calendars as well as in some judicial matters. Religion, the opium of the masses for orthodox Marxists, remains a crucial element of Nepali self-identity and social life.

Toffin is Director of Research at the National Centre for Scientific Research, France 

The trail drive begins

The Dashain festival is here again. And as usual, people are preparing to have a good time with their family members. For many Nepalis, the annual festival is the time to cut goats and buffalos and gorge on meat curry and other preparations. People party for a week regardless of their economic background.  

There are no reliable statistics on the total meat consumption in the country, but animals are often slaughtered on a massive scale. Many people have been fattening goats at their homes to be sacrificed during Dashain.

“Nepal’s booming middle class is driving the demand for meat,” said Tulsi Ram Gautam, an expert in the field. With rising disposable incomes, meat consumption is increasing significantly. “Before meat would have been seen on special occasions only,” added Gautam. “The new generation is cool with eating meat.”

An Asian Development Bank report entitled The Rise of Asia’s Middle Class shows that 23 percent (6.1 million) of Nepal’s population belongs to the middle class. But Dashain is a festival when people from every class slaughter goats and buffalos which gives rise to demand for these animals. The UN Food and Agriculture Organi-zation (FAO) in 2000 put Nepal’s per capita intake at 10.1 kg from 6.1 kg in 1961. People in the developing world eat 32 kg of meat per year on average, compared to 80 kg per person in the industrial world.

As per the Ministry of Agriculture Develop-ment, meat production in the country reached 295,341 tonnes (excluding imports) in the last fiscal year, which translates into a per capita meat consumption of 11.14 kg.  Buffalo meat accounts for 59 percent of Nepal’s total meat production, with around 175,000 tonnes of buffalo meat sold annually. Goat and chicken meat follow with 18.81 percent (55,583 tonnes) and 14.59 percent (43,112 tonnes), respectively. Of the total demand, 6.33 percent (18,709 tonnes) is fulfilled by pork meat. Fish production increased by 3 percent to 57,515 tonnes, while egg production grew 4.69 percent to 8.38 million units in 2012-13.

In the last 10 years, the goat population in Nepal increased 40 percent to 9.186 million head. But production has not matched the growth in the goat-eating population. The result is evident when it comes to goat imports. The ministry’s figures show that meat production in the last fiscal year rose a mere 2.62 percent. Most of the country’s goat requirement is fulfilled by India. “More than 85 percent of the goat requirement is met by imports from India,” Gautam said, basing his assumption on his survey conducted three years ago. In 2011-12, Nepal imported 1.181 million head of goats worth Rs 991.53 million.

“A low productive capacity is the major reason why Nepal’s dependency is increasing on meat imports,” said Gautam. “Though goat meat is widely consumed during the Dashain festival, chicken is a favourite meat for many Nepalis,” said Deepak Thapa, president of the Nepal Livestock Traders Association. The rapid rise of the domestic poultry market is a good indication of changing diets.

Election to swell demand

While Dashain is an annual festival when a large number of animals are slaughtered, the Constituent Assembly (CA) election scheduled for Nov 19 could increase demand for meat notably.  Experts said the meat market would boom when poll fever intensifies across the country and cash in the millions starts flowing into the economy.  “The sale of animal meat has risen with the festival,” said Nepal Food Corporation Deputy General Manager Indra Prasad Sitaula.

State-owned NFC, which plans to supply 3,400 goats in the Kathmandu valley for the festival, said that goats were not easily available in many part of the country except in some towns like Nepalgunj and Lahan. In a number of districts, goat sales have been restricted.  “We don’t know why, but the district administration may be fearing a short supply of goats in those areas.”  

Traders said that the supply of goats in rural areas could rise immediately after the Dashain festival due to demand created by the election campaign. Volunteers and activists belonging to various political parties will need to be fed, and the requirement for goats and buffalos is going to jump.

“The Kathmandu valley has been receiving 8,000-9,000 live goats daily since Wednesday for Dashain,” added Thapa. Demand is expected to pick up from Sunday. “The election campaign will add pressure on goat suppliers in all parts of the country immediately after the end of the festival.”

Attractive offers greet festive shoppers

The onset of Dashain has signalled joyous times for the business sector of the country, with common Nepalese splurging heavily on celebrations.

The festive period that grips the country has a huge significance for the domestic business fraternity, and such is the charm that most retail firms admit that the sales within the month long period of Dashain and Tihar accounts for almost 30-35  percent of their annual turnaround.

To bank on this festive charm, corporate Nepal has introduced numerous schemes and plans to woo the buyers. From automobiles to apparels, electronics to essentials, customers are spoiled for choice.

Offers such as buy-one-get-one-free, discounts and lucky draw with millions of rupees on offer, corporate Nepal has it all for buyers. Likewise, major shopping malls and department stores are showering customers with gifts and freebies. Even banks get involved, with several commercial and development banks offering home and auto loan schemes.

Such is the magnitude of the schemes that a single corporate group can spend up to Rs 30 million during Dashain and Tihar, according to prominent advertisers.

The ever competitive business sector of the country has compelled business groups to increase the volume of investments every year.

Dipendra Tandon, director at renowned advertising agency Business Advantage, siad business groups invest Rs 6 million to Rs 15 million on an average for Dashain and Tihar schemes.

“The spending volume depends upon the market trend. If you look at this festive season, paint manufacturers and distributors are spending more, compared to others,” Tandon said.

Prominent industrialist Shekhar Golchha, also the executive director of the Golchha Organisation, feels that schemes are a good way to keep relationships with the customers intact, by offering something that makes them happy during the festive period. “This is why we come up with schemes and offers,” Golchha said.

Such has become the situation that products or services without any schemes and offers during the festive period hardly sell in the market. Traders say that this has been mainly due to the psyche of buyers that the festive period is synonymous with added benefits.

“This tendency of buyers has forced even traditional business groups to compete with schemes during special occasions. Schemes have emerged as something essential for the competitive corporate Nepal, especially during such occasions,” said Rupesh Sharma Bhatta, assistant general manager at the Laxmi Intercontinental, a subsidiary of the Laxmi Group which sells Hyundai vehicles in Nepal.  

Another reason why companies introduce schemes during the festive period is to motivate the general public into spending when their disposable income remains high. The government office, as well as private firms, offer allowances and bonuses to their staff during Dashain and Tihar. Likewise, the country witness’s a large number of migrant workers returning from foreign employment with cash in hand. Also, remittance increases heavily during this period, resulting in the purchasing power of general people being much higher.   

The government employees receive Rs 20 billion in additional salary and allowances before Dashain, and private sector employees also collect a higher salary for the festival. The influx of the remittance adds extra cash into the hands of people, which encourages people to increase purchases massively during the festival.

Making the corporate sector more aggressive during the festive period is the fact that the period of Dashain and Tihar is the only time when product sales witness a major boost from eastern Nepal to the far western part of the country.

Traders say that there are numerous occasions to cash in on the market in the Kathmandu valley and city areas. However, the Dashain and Tihar period is the only time when the market can be motivated in the rural parts of the country. “When companies start at Dashain, the scheme will go onto Tihar and to Chhat. That means the impact will be higher with a single scheme due to a longer run time in the market,” said Tandon.

Sandeep Hirachan, managing director at the United World Trade Centre (UWTC), says that the best part of Dashain schemes is that it entices low earning individuals into the market. “Budget shoppers are largely attracted by schemes, and they are the ones who contribute in the volume of sales,” Hirachan said.

Ganesh Dhungana, general manager at the KL Tower in Chabahil, said that the festive period, further accompanied by schemes, gives tremendous growth to the footfalls. While in a normal day, footfalls at the KL Tower reaches around 3,000, per day, the figure surges to around 8,000 - 10,000 a day during Dashain and Tihar according to Dhungana.

“The more the people in mall, the more the sales volume,” Dhungana said, adding that they are expecting a growth of over 50 percent in sales during this period.

Remittance makes happier Dashain

Dashain and Tihar are the times when people pull out all the stops and spend lavishly without a second thought. In recent years, rising remittance inflows have made the festival an even more joyous occasion.

According to the 2010-11 Nepal Living Standard Survey, 55.8 percent of Nepali households receive money from family members working abroad. They receive an average of Rs 80,436 per year, and this has helped to make Dashain extra special.

The number of households receiving remittance has been rising due to an increasing flow of migrant workers. Dashain is the time when migrant workers send the most remittance compared to other occasions.  

Rajendra Pandit, director at the foreign exchange department of Nepal Rastra Bank (NRB), said the increasing number of migrant workers had helped to increase the inflow of remittance significantly. “As money circulation also increases during Dashain, the country witnesses a major percentage of the remittance inflow during the festival,” he added.

As per official records, 7.30 percent of the total population is working in various countries, but the actual number is estimated to be much higher. A majority of these workers are between the ages of 20 and 23 while the major destination countries for foreign employment are Malaysia, Qatar, Bahrain, Saudi Arabia, Dubai, Japan and the US, among others. They have been a big source of money for the high expenditures during the Dashain festival.

Those dealing with remittance said that remittance inflows rise during the festive season. They said that a recent appreciation of the US dollar also encouraged migrant workers to send more money home. People spend a lot of money to eat sumptuous food and buy new clothes and luxury goods.

Chandra Tandan, managing director of City Express Money Transfer Agency, said that there had been a growth of 20-25 percent in remittance inflows before the Dashain festival. “Had the recent surge in the US dollar not slowed lately, there would have been a growth of at least 35 percent,” he said. City Express said it conducts annual transaction worth Rs 40 billion and holds a 10 percent market share in the remittance business.

Rajeev Upreti, in-charge of Western Union Business at Nabil Bank, said the festive time usually witnesses a 30-40 percent higher inflow of remittance compared to normal times. According to him, transactions during the festival account for about one-fifth of the annual transactions.

Nabil has been working as a principal banking agent of Western Union Money Transfer. Upreti said Nabil’s major business in this segment comes from remittance from the US and Europe. According to him, they have been providing remittance service from over 1,250 locations across the country.

Service providers said they see a larger volume of transactions targeting Dashain mainly in the first week of October. “As the time is the regular schedule for receiving salaries by most of the migrant workers in foreign countries, they mainly send remittance during the period,” said Munal Jung Karki, business development executive at Prabhu Remit. According to him, business during the period doubles compared to normal times.

Karki said they were receiving an increasing amount of remittance from the US and Japan in recent days. Prabhu has been offering the service from 3,500 agents throughout the country. According to Karki, they have made formal tie-ups with 22 domestic commercial banks and international companies like Express Money, Money Gram, EZ Remit and Transfast in order to enhance their service. Meanwhile, International Money Express (IME), which claims to hold 30-35 percent of the country’s remittance business, also said that the country received 20-30 percent of the total annual remittance during Dashain.

“With a rise in the dollar, a growing number of migrant workers and changing consumption habits of the people, we have expected remittance inflows to grow 25-30 percent this year compared to last year,” said IME’s chief executive officer Suman Pokharel.