Author: space4knews

September 14, Surkhet – Families displaced by the flood and landslide in Risang, Bheri Municipality-2, Jajarkot, on August 15 have been forced to return to their original settlement despite the risks, as they have not been provided with safe housing alternatives. Most displaced families, initially relocated to safer areas following damage to their homes and the village, have returned to the hazardous original location.

According to Ward Chair Bhimbahadur Karki, the disaster caused four deaths and injured ten people, with approximately 300 households at risk in Risang. Due to the slow progress in building permanent houses or carrying out resettlement, families have been compelled to move back to their vulnerable homes.

Ward Chair Karki explained, “Data has been collected for the 14 families whose houses were completely destroyed, and the process for temporary housing construction is underway. Forms will be distributed on September 16. However, the exact location for resettlement has not yet been confirmed.” With no decision on safe locations or housing, affected families remain uncertain.

He added, “Only for completely destroyed houses have the forms and letters for housing construction been issued, but where to build these houses has not yet been decided.”

Approximately 300 families remain at risk

About 300 displaced households have returned to their risk-prone homes and settlement since the disaster. Despite the landslide threat, lack of alternative safe housing has forced families to return. Ward Chair Karki stated that the displaced families’ maize fields, livestock, and household belongings remain in the risky area. Due to the need for farming and livestock raising, these families cannot stay long in safer locations.

“Families have to return to hazardous homes because their maize crops, livestock, and belongings are there,” he said.

No instructions have been received so far regarding form distribution or initiating resettlement processes for these at-risk families.

“Forms and letters for house construction have been sent only to the families whose houses were completely destroyed. There is no information yet for the other displaced families who are at risk,” he added.

Displaced families living in tents near schools

Some families forced to leave their homes after the flood remain temporarily housed in tents. According to Ward Chair Karki, five families live near Bishnu Primary School and fourteen near Risang School. Prolonged stays in tents have resulted in issues related to rain, cold, and basic necessities, especially drinking water.

“Currently, there is a problem with water supply. Also, there has been no final decision on where to build houses for the displaced,” Karki said. The tents built near maize fields in coordination with the municipality are making daily life difficult for these families.

Relief supply sufficient for three months

The Karnali government and local authorities have provided relief materials that are sufficient for about three months, according to Ward Chair Karki. “The provincial government has provided good relief support,” he noted.

However, while the immediate needs are met, permanent solutions for safe housing, drinking water, and long-term resettlement remain urgent.

Priority given only to families with total destruction

Post-disaster resettlement directives prioritize only families whose houses were completely destroyed. Accordingly, the ward office has collected data on 14 such families and is moving forward with housing construction processes. No processes have yet begun for partially damaged or still at-risk households.

This situation has further added uncertainty for the at-risk families. Even though their homes are uninhabitable, without initiated construction or plans for safe, long-term residence, they have returned to hazardous settlements.

Resettlement decisions fall under local government and administration

Senior Divisional Engineer Sushil Kumar Shrestha of the National Disaster Risk Reduction and Management Authority stated that resettlement decisions are made by the local level and Chief District Officer.

“The municipality and the Chief District Officer make these decisions. We are not involved,” he said. The local authorities should assess the affected families’ conditions and risks to decide on safe locations and resettlement, but lack of clear plans for nearly 300 at-risk families has led them to return to old, unsafe settlements.

Relief provided but safe shelters remain elusive

Though immediate relief has reached Risang’s affected families, the problem of safe housing persists. While plans to assist 14 completely destroyed families are progressing, uncertainty remains regarding resettlement for the 300 at-risk households.

With four deaths and ten injuries from the disaster, families returning to risky settlements face ongoing security challenges. Displaced resident Dhankala Bik emphasized that safe housing must be coupled with livelihood support, especially since many families cannot leave farming and livestock activities.

Though immediate relief is necessary, the primary focus must be on providing safe homes and sustainable resettlement. Many displaced families remain in tents, while at-risk families have returned to their vulnerable homes. However, questions regarding when and where safe resettlement will happen remain unanswered.

Across the country, we celebrate a variety of festivals, each possessing its own unique identity. While Teej is predominantly celebrated in the hill regions, its influence has spread to the Terai-Madhes as well. Traditionally confined to certain cultural practices, these festivals are now widely celebrated by diverse communities. Usually, Teej occurs a day before Chauth Chandra, but occasionally both festivals coincide, as they do this year.

The women of Mithila observe the Teej fast, and similarly, the Chhath festival, traditionally linked to the Terai, is no longer confined to that region alone. Such cultural exchanges illustrate the evolving nature of our society, where people from different backgrounds warm to and respect each other’s beliefs, traditions, and festivals.

Teej and Chauth Chandra each have their own stories. During Teej, devotees pray for the love of Lord Shiva and Parvati, the health of their husbands, and marital happiness. In a similar manner, during Chauth Chandra, families in Mithila offer water to the moon in their courtyards to pray for peace, prosperity, and the long life of their children.

Both festivals deeply embody women’s faith, fasting, and prayers for their families’ welfare, showcasing the cultural diversity of Nepal in distinct ways. This diversity highlights the rich tradition of Nepal’s cultural mosaic.

On the evening of Bhadra Shukla Chaturthi, as the heat of the day gradually subsides, households are meticulously cleaned. Courtyards are plastered with cow dung and prepared with decorative floor art—’Ari-pana’—made from rice flour and wild grass. Sometimes, puja items are placed on rooftops. Aromas of traditional dishes such as Tekhuwan, puri, kheer, and curd emanate from the kitchens. Women eagerly await the moonrise, anticipating blessings for their children.

When the moon appears on the horizon, family members gather with fruits, sweets, and items for worship, offering water as an arghya (ritual offering) to the moon. This luminous tradition is known as ‘Chauth Chandra’ in Mithila—an enduring cultural practice intertwined with life and family.

To Look at the Moon or Not?

In the local dialect of Mithila, Chauth Chandra is also called Chauthichand, Chauthichhan, or Chauthachandra. This festival is celebrated on the evening of Bhadra Shukla Chaturthi, coinciding with Ganesh Chaturthi. It holds significant cultural importance in Nepal’s Madhes and Koshi provinces’ Maithili-speaking areas, as well as northern Bihar in India.

There is a prevalent belief in Mithila that one should not look at the moon on Ganesh Chaturthi. The paradox is that on the very same day, people reverently perform worship and offer arghya to the moon. This contradiction adds allure to the Chauthichand festival.

During Chauth Chandra, those who offer water to the moon pray for their family’s well-being, peace, and the long life of their children. Therefore, the festival is not just about lunar worship but a celebration of family welfare.

A famous tale associated with Chauth Chandra concerns looking at the moon and the imposition of a curse. According to local belief, looking at the moon on Ganesh Chaturthi may bring misfortune. In some communities, this superstition is linked to accusations of theft or character defamation, leading some religious traditions to advise avoiding the moon on that day.

One story recounts how Lord Ganesh was once mocked by the moon in an embarrassing manner, inciting Ganesh’s anger, who then cursed anyone who looked at the moon on Bhadra Shukla Chaturthi to suffer disgrace. Later, when the moon sought forgiveness, the curse was softened. Legend says that if the moon is worshipped and offered arghya on that day, the stigma can be lifted.

The moon worship in Chauth Chandra originates from this local narrative, but the significance doesn’t end there. The festival is also linked to a story from the Srimad Bhagavat Mahapurana connected to the Syamantaka jewel, in which Lord Krishna was falsely accused of theft but later proved innocent. This tale traditionally relates to the stigma surrounding moon-gazing.

Chauth Chandra in the Courtyards of Mithila

On the day of Chauth Chandra, households are cleaned and courtyards adorned with cow dung plaster. The ‘Ari-pana’ floor art, crafted from rice flour and wild grass, is drawn—a traditional Mithila art form symbolizing religious faith, natural elements, and life forces. Items such as incense, lamps, flowers, rice grains (akshata), wild grass (singha), and other sacred offerings are placed inside these designs. Homemade delicacies like Tekhuwan, puri, khajuriya, curd, kheer, sweets, fruits, and popped grains are offered, which differ based on the region and family. In some places, curd is fermented in earthen pots. Seasonal fruits like bananas, cucumbers, and jujubes are also part of the offerings.

As evening falls and the moon rises, family members gather on rooftops or courtyards with the puja materials. Women observing the fast complete the ritual of offering water to the moon, while all family members pray for the long life, happiness, and prosperity of their children. After the worship, prasad is distributed to conclude the fast. Joy and harmony in the family shine brighter than the sweets shared.

Respect for Offerings, Nature, and Labor

The prasad of Chauth Chandra represents the relationship between natural resources and human labor. Rice comes from the fields, milk from livestock, and fruits are gifts of nature. Tekhuwan and puri are homemade in kitchens, reflecting the sweat of farmers, the efforts of herders, and the dedication of homemakers. This festival symbolizes the close bond of compassion between humans and nature.

Thus, Chauth Chandra’s offerings are not merely religious sacrifices but expressions of gratitude for food, labor, and nature. Mithila’s agricultural culture deeply connects the moon, seasons, rain, and harvest. Under the gentle moonlight, offering water expresses thankfulness for life’s sustenance.

Changing Times and Chauth Chandra

Today, many village courtyards that were once earthen are now cemented. Joint families are breaking into smaller units. Young people move to cities or abroad for work and study. Yet, the faith in Chauth Chandra remains unwavering.

In some places, lamps still burn in village courtyards; in urban areas, Ari-pana is decorated on rooftops. Daughters and daughters-in-law living abroad participate in the festival through video calls. Although traditions are evolving and forms are changing, the devotion for family well-being and cultural reverence continues to thrive.