Makalu, the fifth highest mountain in the world, is our honor and pride. French mountaineers Lionel Terry and Jean Cauzy first set foot on Makalu Chuli on 15 May 1955. Every year, more than a dozen expedition teams reach Sankhuwasabha to climb Makalu, which is considered relatively difficult to climb.

Makalu-Varun National Park spread over an area of ​​fifteen hundred square kilometers is named after Makalu Himal and Varun River. According to the information booklet on national parks and reserves published by the Nepal Tourism Board in 2011, Makalu-Varun National Park has 48 species of goldfish, 87 species of herbs, and 19 species of bamboo plants. Similarly, there are 400 species of birds and 150 species of butterflies, including the rare thorny vulture. Makalu-Varun National Park is home to rare wild animals such as red panda, snow leopard, and mountain black bear. Also flowing through the park area.

The word Bayul-Khyampalung holds great importance in Buddhism. The Bayul-Khyampalung region is better known as Shangri-La by Westerners. Sangila is considered a heavenly land separated from the outside world of the Himalayan region. It is believed that there will be no natural cataclysm where all animals including humans will remain immortal. There are seven such areas in the world and one is in the Makalu-Varuna National Park area, described in the world-famous novel ‘Lost Horizon’ by the British writer James Hilton.

There is also a village named after Makalu Himal, in Sankhuwasabha. Where there is a majority of Sherpas. Mingma Sherpa (Seven Summits Treks, Kapan) brothers from Nurbachur have successfully climbed all (14) eight thousand meters high snow peaks in the world and set the world record for brothers climbing all eight thousand meters high snow peaks. Most of the Sherpas in Makalu have a profession of tourism. Dozens of Sherpas in Makalu have successfully climbed high peaks, including the highest peak, Mount Everest. In 2011, 14 of the 19 climbing sherpas who were assigned to help a group of civil servants climb Mt. Although it is an attractive tourist destination, the number of tourists reaching Sankhuwasabha has not increased significantly. According to the Sankhuwasabha Tourism Development Center, about 2,000 tourists visit Sankhuwasabha every year. Also, the infrastructure of tourism development in Sankhuwasabha has not been developed much. The Hotel Association Sankhuwasabha, which was established about three years ago, is encouraging locals to open hotels in places on the tourist trail. Homestays have also started in some villages. Some Sherpas including Kamichiring Sherpa of the Makalu Sherpa Youth Club and others in the tourism business are identifying some new routes. There is only one route to and from Makalu. Straight to Makalu and back. Because of this, Makalu Sherpas and Sankhuwasabha tourism professionals have well understood the fact that Makalu mountaineers and tourists have not been chosen. So now a route has been identified to reach Mera La in Solukhumbu in five days from Sherpeni Col (6,100 m) in Makalu area of ​​Sankhuwasabha. It is said that while going to the route, one should not go to an altitude of more than 5,000 meters. And, Kamichiring and others believe that this route will be a new leap forward in the development of mountain tourism.

In the folk song, there are words that come out in the emotions of love and separation of young people of Arun Valley. Basically, the products produced by farmers and laborers using local techniques are used in folk songs such as Dhiki, Janto, Tapri Duna, Doko Namlo, Ghum, Ghumradi, Soli-Jholi, Halo-Juwa, Hansia-Khurpa, Kuto-Khurpa.
Ralph also. Williams said – folk song is neither new nor old (it is like a tree in the jungle, whose roots are deep in the past. But which constantly has new branches, leaves and fruits. However, the folk song, declared as the most ancient genre of folk literature, is rich in texture, delicious , is a sweet and juicy fruit – the boon of safflower flowers in folklore.Folk songs are the songs that collide with waves, waves, and shadows made with their own plot and their own people. Rituals are edited in folklore. There is an experience of joy and it is also an expression of contemporary life.

There are characteristics such as traditionality, originality, locality, contemporaneity, melody, rhythmicity, spontaneous freshness, fluidity and heartiness of life. Folk songs unite different ages, different languages ​​and different communities in a thread of unity. They say that poetry is sister, song is sister. Within the structure of folk songs, there is a message, the simplest form of any language, a stanza or a verse that rhymes, rhymes, yuva or chhopuva, ​​which is repeated repeatedly, a permanent or antara, a rahini kachan or bego that comes as an interjection, as a form of voice, a person as a style, rhythm or bhaka and jhyaure, Certain syllables such as doha, sawai are also embedded. Since folk songs are a reflection of folk life, some songs are sung without instruments and some songs require instruments as well.
Folk instruments are also of three types, Swarbaza and Talvadya. Wind instruments such as murli, bansuri, binayo, sunhai are svarvadya, stringed instruments such as sarniarwanjo, tungna, ekatare are stringed instruments and percussion instruments such as madal, sounjedu, yayo, damphu, hudka, damah, tamko, dolki, nagara are percussion instruments. Locally found in Lokbaz, vegetable wood, boas, malingo, animal skins and metal etc. are manufactured using domestic techniques. Words in folk songs also come from the local language, the dialect of the people who speak it. There are words that come out in the emotion of love and separation of young people. In folk songs, mainly farmers and working class produce products using local technology. Words like kuto kadalo are used in folk songs.

The primitive sounds of Nepal’s civilizations echo in the folk songs. The Arun River in the eastern hills of Nepal has created a vast and diverse valley. As much biodiversity as Arun Serofero. So there is linguistic and cultural diversity. Although the Hakpare song and Masni dance of the eastern hills are popular in the Nepali language, the ‘Hakpare’ song that arose from the Kirant civilization, which is limited to Vanpakha and is disappearing today, is disappearing due to lack of publicity even though it has become a favorite song of all the speakers of Eastern Nepal. Hakpare of Arun Valley.

A. Han hurre…. lau danale

Tara Bahadur Budhathoki (Pakhichase Kancho)

Loved Nana

(Nana Fupu/Baini) in Kiranti language)

This song, which is sung in the hollow of the hill, is basically popular in the northern part of Bhojpur and the entire part of Sankhuwasabha. This song often has many lines that rhyme and complete the sentence with a word that rhymes at the end. Most of the young people sing when they go to cut grass, go to the fair, go to the night market, and also at other times during the meeting (dating in the current sense) at a safe place and time to meet.

Young people are called ‘Taruni Tanneri’ in their language. Even if it is said to the young people who are engaged in marriage, ‘Cheli maiti ke ke berhin’ this song is being sung and sung. But saying ‘Dharma faraak’, it is customary to sit and sing without touching each other without touching the ground. In the nearby borderlands, Nagangini, Shikari-Budeni, Devi-Deurali Sakshi Rakhi are sung. In this way, the Kirantis believe in witnessing nature. When singing between Taruni and Tanneri, this song was sung by placing rice on the plate of Bhan Kaus, lighting a lamp and burying the lingo of Titepani, keeping listeners around, questioning and answering. Bottles of wine and food were kept and sung for three days and three nights. Questions and answers from this type of songs were sung by placing the fingers of both hands in both ears (Kaan Vedi Marar). The condition used to be that the girl who lost the boy should go to the house of the shepherd and the girl who lost the boy should go to the house of the boy. This song is repeated in vertical lines. Bala Chaturdashi and Ramnavami fairs in Dilla, Mankamana by the banks of Arun, Ekadashi fair, Dhandemela in Pama, Deuma market in Dinga, Matsya Pokhari Machebazar, Devitar fair, Dobhan market in Faxinda, Siddhakali fair in Chainpur area, Barun fair in Hatia. The main performance area of ​​the song. Questions about love, family behavior, family status, economic and social status, future plans, everything goes on asking and telling in the couplet of the song. When Cheli Maiti sings for entertainment, the songs are filled with care, jokes and sadness. Laughing, crying, rejoicing and making decisions in the song is the characteristic of Hakpare song. If the girl’s in-laws were angry, the children would go into seclusion.

Let us present a small part of a Hakpare song sung 70 years ago.

Hey, hurray, who is the person who fell down with the arrow?

Dio B is bigger than Sio V, Mana V is bigger than Dio V, Pathi V is bigger than Mana V, Thunse V is bigger than Pathi V,… After this, ‘A Holant’ from Arkapatti in the middle……… say hai…!!’ That is to answer, or the remaining questions