The sixth edition of PhotoKTM will mark a decade of visual storytelling and continue its role as a vital platform for photographers and visual artists to explore the politics of photographs and their role in shaping our histories and futures.&nbsp; The month-long festival across Kathmandu Valley features 18 exhibitions, slideshows, workshops, artist talks, panel discussions, portfolio reviews, and film screenings. While Nepal Art Council will be the anchor venue, the festival will go on the road in Mangahiti and Chyasal in Patan, Nigu Pukhu in Madhyapur Thimi, Nandi Keshar Bagaincha in Naxal and Tribhuvan University. The curatorial themes of PhotoKTM 6 Global South Solidarities draws inspiration from the historic 1955 Bandung Conference in Indonesia, which marks its 70th anniversary this year.&nbsp; The festival explores the political and cultural legacy of the Third World Project, exploring the history of global resistance and solidarity, and how they have shaped contemporary processes to reclaim sovereignty of regions battered by centuries of colonialism, exploitation, and violence.&nbsp; The festival spotlights the work and curatorial voices of artists from over 40 artists based in the Global South, from Santiago to Lubumbashi and Quito to Dakar, alongside Nepali photographers and filmmakers. “We hope this year’s coming together will deepen cultural understanding among artists and cultural communities across the Third World, strengthen reciprocal transnational solidarities through the sharing of our histories, stories, struggles and hopes, and open up pathways for more south-south collaboration and exchange across geographies,” says NayanTara Gurung Kakshapati, co-founder and festival director.&nbsp; Also featured are eight Nepali artists from the 2025 photo.circle fellowship cohort, whose works explore questions, challenges, and contradictions surrounding the notions of ‘development’ and ‘progress’ in contemporary Nepal.&nbsp; The festival comes two months after the GenZ protests, at a pivotal moment when Nepal is navigating significant political transitions. Says curator Diwas Raja KC: “From anti-colonial struggles to the Bandung Conference, to the non-alignment movement and revolutionary cultural exchanges, these histories continue to shape how countries like Nepal imagine their place in the world.”&nbsp; PhotoKTM6 is supported by the Shikshya Foundation Nepal, the Embassy of Switzerland in Nepal, as well as independent non-profit organisations FreeMuse and Cultural Workers Solidarity Front. “I think it is particularly relevant that these spaces are created and maintained because it is only if people meet and continue to do this important work, in which they think collectively, they work collectively, and they hold up certain values, that they will be capable of contributing to what I would call a ‘free world’,” says yasmine eid-sabbagh, who is the invited interlocutor to this year’s festival. &nbsp;&nbsp; <h2>Ji ta Newa Bhyaa Mawa (I don’t know Nepal Bhasa)&nbsp;</h2> Jyoti Shrestha  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121124_0fbeb8abf122867f5d5294c6e4c7ef2a4e3785e2d4083fb663ebe543e9b8396d.jpg" data-media-id="editor_0" data-image-id="20251113121124_0fbeb8abf122867f5d5294c6e4c7ef2a4e3785e2d4083fb663ebe543e9b8396d" data-rendition-name="original" width="1000" height="667" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: JYOTI SHRESTHA</figcaption> </figure>  Jyoti Shrestha was born to Newar parents in Kathmandu but grew up without learning the mother tongue, Nepal Bhasa. ‘My parents, with the best of intentions, taught us English and Nepali—languages of success and survival in a world that had set ours aside... A Newar without language, I felt alien in the very culture that was meant to be mine,’ writes Shrestha in her testimony. Nepal Bhasa is in UNESCO’s ‘definitely endangered’ list. Shrestha has begun to learn her language with help from her parents, and in doing so, their relationship has shifted for the better. She adds: “No census counts the intimacy of a shared memory, the tenderness of language passed between generations, or the weight of an inherited silence.” <h2>The Land Remembers Our Name&nbsp;</h2> Rejin Purja  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_14b44a9e7a9d27c9ac5e893e59930d049d1be05401a42217c304a7d08c2e47e2.jpg" data-media-id="editor_1" data-image-id="20251113121128_14b44a9e7a9d27c9ac5e893e59930d049d1be05401a42217c304a7d08c2e47e2" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: RENJIN PURJA</figcaption> </figure>  The Department of Mines and Geology has confirmed the presence of iron ore in Jhumlawang in East Rukum. Iron mining has not started yet but a Kathmandu-based private company is said to have won the bid at Rs40.3 million. If the project indeed takes off, most of the families will have to be evacuated. “Not only will they lose their houses, land, and forests, but their roots, culture, and autonomy are also at stake. How can this project be considered of national benefit when it forces the very people it should serve to live in fear of their future?,” Rejin Purja writes in his testimony. Economic development exploits the natural resources of native and indigenous communities. Such projects may boost GDP and corporate profits, but they rarely improve the lives of the people whose land is being extracted from. This work reflects the uncertainty felt by the local people about their village’s future. <h2>Fragmented Land and Me</h2> Sujata Khadka  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_f28f960361f822792d8e4442f61deaea71bdf6022b9906509b7e9258939fdbcb.jpg" data-media-id="editor_2" data-image-id="20251113121128_f28f960361f822792d8e4442f61deaea71bdf6022b9906509b7e9258939fdbcb" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: SUJATA KHADKA</figcaption> </figure>  Sujata Khadka’s ancestral home in Godavari’s Jharuwarasi was destroyed in the 2015 earthquake, after which her family built a new house on a small plot of land nearby. In the decade since the earthquake, rapid land trade has turned the farmland surrounding her home into a housing development. For the past 10 years, Khadka has been watching natural and man-made events unfold on the plots from her window on the second floor of her house. The land has been witness to playing children, negotiating brokers, bulldozers, and prowling wildlife. But despite relentless hemming and hawing by buyers and sellers over the past decade, no houses have been built on the land. &nbsp;“This misshapen land feels like a stage where a cast of characters performs an ongoing act,” says Khadka. “Perhaps this land and I are spectators to this drama.” <h2>Why doesn’t home feel like home?</h2> Karma Tshering Gurung  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_c568cdf076247f8904b289e9108ed4e7b5187d86694913751123a6b5df663142.jpg" data-media-id="editor_3" data-image-id="20251113121128_c568cdf076247f8904b289e9108ed4e7b5187d86694913751123a6b5df663142" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: KARMA TSHERING GURUNG</figcaption> </figure>  Karma Tshering Gurung was born in Manang to a Manangi family, where he was raised with his siblings. But in recent times, whenever he has visited his family in Manang, he has felt a sense of unease, like the place sees him as an occasional visitor, an outsider who no longer understands the aspirations of his people. As Manang becomes a tourist spot, Gurung’s brother thinks it is a good idea to tear down their ancestral house and build a snooker house in its place. But Gurung thinks the house is their Appa’s legacy, and worth preserving. The brothers’ ideas of home have diverged. &nbsp; &nbsp;“With a camera in hand, I am trying to rediscover my relationship with this place, with my past, navigating ideas of home and belonging tied to Manang,” he says. “Maybe home for me is no longer just a place, but this search for identity, memory and connection.” <h2>Life and Struggle of Garment Workers&nbsp;</h2> Taslima Akhter (Bangladesh)  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_9447434bde6d70048768c33dda8001e4e3f8da0718c8fff8f96970c4d69139ef.jpg" data-media-id="editor_4" data-image-id="20251113121128_9447434bde6d70048768c33dda8001e4e3f8da0718c8fff8f96970c4d69139ef" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: TASLIMA AKHTER@Taslima Akhter</figcaption> </figure>  This project focuses on the millions of workers who leave their villages and move into crowded worker barracks in the cities of Bangladesh, in search of a better life. <h2>Between Us, a Thread&nbsp;</h2> Ahmed Alaqra (Ramallah)  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_805845728d6e1fd13539d5c0af35f202f72ffbfb8e7dd502cc3c44067e2b574f.jpg" data-media-id="editor_5" data-image-id="20251113121128_805845728d6e1fd13539d5c0af35f202f72ffbfb8e7dd502cc3c44067e2b574f" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: RUBA ALFARAOUNA</figcaption> </figure>  A quiet gesture between photographers, image-makers, and those who hold memory like a fragile light. Palestinian, Arab, scattered — yet orbiting the same wound.&nbsp; <h2>Possible and Imaginary Lives&nbsp;</h2> yasmine eid-sabbagh / Rozenn Quéré  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_a30877e2c30764d5d29c0b0457e2722685138e968549dedd8803dee1299bc45c.jpg" data-media-id="editor_6" data-image-id="20251113121128_a30877e2c30764d5d29c0b0457e2722685138e968549dedd8803dee1299bc45c" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo Courtesy: YASMINE EID-SABBAGH AND ROZENN QUÉRÉ(Photo: ) </figcaption> </figure>  An exhibition, based on family photographs and taped interviews, tells the story of four strong and feisty Palestinian-Lebanese sisters, exiled to the four corners of the globe. <h2>Martyrs, Saints &amp; Sellouts&nbsp;</h2> Siona O’Connel (South Africa)  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_7b84f695bdd27353af1f35ff5f739283d739b4fa7594e4965ca1230d4d60940b.jpg" data-media-id="editor_7" data-image-id="20251113121128_7b84f695bdd27353af1f35ff5f739283d739b4fa7594e4965ca1230d4d60940b" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: BENNY GOOL</figcaption> </figure>  Comprised of photographs by Benny Gool, Zubeida Vallie and Adil Bradlow, documenting apartheid South Africa, this exhibition presents a vivid narrative of violence, loss and injuries that continue to reverberate under the rhetoric of the post apartheid landscape. <h2>Humo, Semilla, Raíz</h2> Isadora Romero (Ecuador)  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121132_b01b94f340265fd42dcdffd98f39f58d3b1b3385718cb055d2b35e04fb1eda58.jpg" data-media-id="editor_8" data-image-id="20251113121132_b01b94f340265fd42dcdffd98f39f58d3b1b3385718cb055d2b35e04fb1eda58" data-rendition-name="original" width="1200" height="798" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: ISADORA ROMERO</figcaption> </figure>  An alternate look into environmental issues through the prism of possibility, instead of catastrophic consequence is what this exhibition brings. Romero’s visual research engages with how the loss of ancestral memory and Indigenous knowledge resulting from colonisation, forced displacement, and racism is causing seeds to disappear at an alarming rate. <h2>First week schedule (selected)</h2> Friday, 14 November Bhandarkhal Garden, Patan Museum, 5:30pm -7:30pm Festival Opening + Award of Excellence Saturday, 15 November Yala Maya Kendra, Patan Dhoka 3pm-4pm Demounting Louis Agassiz – Artistic Renegotiation of Archive, Memory &amp; Place. Talk by Sasha Huber (moderated by Diwas Raja Khatri) 4:30pm-6pm Witness or Accomplice: Photography, Human Rights and the Question of Freedom. Talk by Prof. Siona O’ Connell (moderated by NayanTara Gurung Kakshapati) Sunday, 16 November Yala Maya Kendra July, Unfinished. Jaheen Faruque Amin in conversation with Sabnam Lama, 3pm- 4pm When The World is Blind – Images by Palestinians. Ahmed Alaqra in conversation with yasmine eid-sabbagh, 4- 6pm Manga Hiti, 7pm-8pm Slideshow – Who Does The River Belong To? Monday, 17 November Yala Maya Kendra, 3pm - 4pm Memory is an Inaccurate Place: Dialogues Across Time, Territories, and Histories. Isadora Romero in conversation with Tanvi Mishra 4:30pm-6pm Third Camera – a Film Series: Ernest Cole: Lost and Found Dir. Raoul Peck 2024 | 1h 46m | English Tuesday, 18 November Yala Maya Kendra Sustaining Art Ecosystems That Resist and Nurture – Part 1 Paola Farran in conversation with Jessica Lim, 3pm- 4pm Sustaining Art Ecosystems That Resist and Nurture – Part 2 Chelsea Chua in conversation with Tif Ng, 4pm:30-6pm Khapinchhen, Patan A Photographer’s Fifty-Year Journey in Nepal. A Slideshow and Talk with Kevin Bubriski, 7-7:30pm PhotoKTM Bhoé, 7:30pm-9:30pm Rs1,800 (early bird), Rs2,000 (door sale) Wednesday, 19 November Yala Maya Kendra 3pm- 4pm Sustaining Art Ecosystems That Resist and Nurture – Part 3 Andrea Thal in conversation with Diwas Raja Khatri 4:30pm-6pm We must refuse silence! Samir Eskanda, Shahidul Alam, and Tabara Korka Ndiaye in conversation with yasmine eid-sabbagh Thursday, 20 November Nepal Art Council, 4pm- 6pm Walk-thru at NAC with Enuma Rai, Jyoti Shrestha, Karma Tshering Gurung, Manoj Bohara, Manjit Lama, Rejin Purja, Sujata Khadka, Sushila Bishwakarma More details <a href="https://photoktm.com/photoktm6-schedule/">here</a>. PHOTOKTM6 14 November-14 December Kathmandu Valley All events free and open

The politics behind photographs

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The Cabinet has decided to abolish the four decades-old fee of $500 each for a 10 day visit by foreign trekking groups, and replaced it with a daily $50 charge. This does not change the total fee for a weeklong trek, but will reduce the cost for a short visit to Lo Manthang which is now connected by road.

Mustang fees

The US Millennium Challenge Corporation (MCC) that is building cross-country transmission lines and upgrading highways got a top-up to take the total outlay to $550 million. The Nepal government is contributing $197 million.&nbsp;

MCC top-up

Skydiving operators in Pokhara are urging CAAN to issue permanent Recreational Aviation Operation Certificates to allow year-round operations instead of temporary 15-day permits. Local companies now employ fully trained Nepali instructors and offer packages ranging from Rs95,000 to Rs150,000. CAAN will begin issuing certificates within the next fiscal year.

Skydiving in Pokhara

The past, the present, and the future are really one: they are today. -Harriet Beecher Stowe  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024122609120_5c63a3201a7231b9334f98a3a1af867acfc1264e29fc3081810a565a270bde6f.jpg" data-media-id="editor_0" data-image-id="2024122609120_5c63a3201a7231b9334f98a3a1af867acfc1264e29fc3081810a565a270bde6f" data-rendition-name="original" width="2700" height="2700" loading="lazy" alt="Miss Moti #1241"> </figure>

The past, the present, and the future are really one

If the violent clashes outside Simara airport on Wednesday is anything to go by, it means Prime Minister Sushila Karki will find it even more difficult to convince recalcitrant political parties like the UML to go for elections.
Being the two partners in the coalition government which was toppled in the GenZ protests two months ago, the UML and NC are still licking their wounds and do not see much prospect of garnering votes. The UML is also flexing its muscles, with its own show of youth force in order to intimidate the interim government and the Investigation Commission and not implicate its leader K P Oli in the 8 September massacre.
In Simara, protesters calling themselves GenZ were trying to prevent UML leaders from flying in for a political event and clashed with the party’s cadre at the airport to welcome them. All flights to the airport from Kathmandu were cancelled on Wednesday.
The Simara fracas comes at a time when the government is alert about the sensitive security situation. The pro-monarchy businessman Durga Prasai was arrested at midnight on Monday over his inflammatory remarks leading up to nationwide protests planned for 23 November. The UML has also planned demos on Saturday to call for restoration of Parliament.
All this sure to feed prevailing public doubt about the 5 March polls. Every act or suggestion of violence feeds into the anxiety. Even as GenZ protesters were massing at the gates of Simara airport on Wednesday, UML and NC delegates were meeting Prime Minister Karki in Kathmandu saying they would take part in polls only if safety and security can be guaranteed.
Those remarks are a bit rich. Neither their parties nor their leaders who were prime minister and home minister have expressed any remorse or taken responsibility for the massacre on 8 September. They should be thankful Nepal’s courts have not handed down a verdict like Bangladesh’s tribunal against deposed and exiled Sheikh Hasina.
Instead, the UML and NC are inviting further instability by undermining the interim government, and taking to the streets to demand Parliament be restored. This week’s Simara violence has bolstered their argument against the elections. 
But failure to hold elections is not an option for the interim government. Prime Minister Karki is fully committed, and said in an interview in Nagarik newspaper on Thursday: ‘The Nepali people are overwhelmingly for elections, so the parties will ultimately not say no to holding them. There is no question that the election won’t be held on time. I am committed to that goal and we have come a long way in preparing for it.’ 
But political parties must also be free to organise peaceful election rallies without intimidation, as should every Nepali citizen be free to attend them. The youth need to accept that despite all their past failings political parties are not going anywhere, and they should instead push for them to reform and strengthen internal democracy. 
What does not help are incendiary social media posts by populist persona in the GenZ calling for the resignation of Home Minister Om Aryal. Prime Minister Karki was installed by the GenZ but herself has expressed frustration about their contradictory demands. 
It is not just the election that needs to be free, fair and peaceful. Candidates, whether they are from old or new parties, or those contesting as independents must be allowed to campaign freely and engage with voters without inciting revenge and violence.
Nepalis overwhelmingly want to usher in fresh new actors, you do not need an election to feel that pulse. This is a chance for the serial prime ministers in the established parties to pass the baton to a new generation because voters are poised to convey that message through the ballot in March.
In the event that preparations are not complete or conditions are not right for polls in March, it can be postponed by up to two months if necessary. Proper polls are better than no polls.
Families of those killed and injured on 8 September as well as those who participated in the protests are right to demand that the ousted prime minister and home minister be held accountable to the full extent of the law for state brutality. 
These disgraced leaders have chosen contempt over contrition towards protesters and critics since September. They would do well to see the jubilation in Dhaka at the news of the sentencing of Sheikh Hasina for crimes against humanity. 
Shristi Karki

Proper polls better than no polls

Prime Minister Juddha Shamsher Rana built the NJJR probably to transport logs cut on his forested birta land north of Janakpur to sell in India. The 2’6” narrow-gauge railway extended north from Jaynagar, India 29km to Janakpur and another 22km to Bhutaha/Bijalpura, cost 680,000 Indian rupees to build, and opened for business December 1937. The Nepali engineer in charge of construction was Capt Tilak Bahadur Rayamajhi, who in 1908 was one of the first Nepalis to receive a civil engineering degree in India.&nbsp; After 1950, the line from Janakpur to Bhutaha had little commercial value and was out of service. Until the late 1970s, there were no proper motorable roads connecting Dhanusha and Mahottari Districts with India. The NJJR was the only transportation alternative for people who had to otherwise go on foot, bicycle or ox carts to India.&nbsp; The NJJR also played an important role in religious tourism, as hundreds of thousands Indian pilgrims visited Janakpur annually to participate in the Bibaha Panchami, Rama Navami, and Janaki Navami. For the Bihari peasant bound for Janaki Mandir in 1955, sitting on the roof of a slow-moving train was a luxury compared to trudging 29km on foot from the Indian border. The first manager of the NJJR in Janakpur was Lt Hem Bahadur Gadtaula-Chhetri. The general manager from 1942-58 was Rekha Bahadur Rayamajhi of Bhojpur, posted at the railway’s main office at Jaynagar.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251106071140_971118917423dec021d89591fe5fef4f7218698595773f6006b4d50c5c57cf94.jpg" data-media-id="editor_0" data-image-id="20251106071140_971118917423dec021d89591fe5fef4f7218698595773f6006b4d50c5c57cf94" data-rendition-name="original" width="1014" height="680" loading="lazy" alt="NJJR Dan Edwards NT"> <figcaption>A steam train excursion for foreigners in 1999. The last steam excursion on the Janakpur Railway ran in 2006. Photo: GORDON EDGAR</figcaption> </figure>  Rama and Seeta, the railway’s first two appropriately named locomotives, were built in Berlin in 1936. In view of the rising power of Adolf Hitler’s Germany at that time, was Prime Minister Juddha trying to cultivate the Third Reich in hopes of reducing Nepal’s virtually total dependence on British India?&nbsp; In 1939 Adolf Hitler gifted a Mercedes-Benz 230 Pullman Landaulet to Juddha as a way to convince him not to let the British use their Gurkha regiments against Germany in World War II. The car had to be disassembled and carried over the mountains to Kathmandu and reassembled.&nbsp; The Nepali Congress-led campaign against Rana rule received considerable support in Janakpur and the eastern Tarai. In December 1951, King Tribhuvan rode the NJJR from Jaynagar to Janakpur, and thousands thronged to catch sight of a king of whom they had heard but never seen. As operations on the Nepali Government Railway came to an end, its European-made engines were transferred to the NJJR. King Mahendra ordered two more locomotives named Chandra and Surya for the NJJR in 1962. They were built in Leeds and traveled from Liverpool to Calcutta to Jaynagar to begin their service.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251106071140_55e4b768ef0ae7682dec8092169bbedc070656d46d9d0a80039fd960a23ae335.jpg" data-media-id="editor_1" data-image-id="20251106071140_55e4b768ef0ae7682dec8092169bbedc070656d46d9d0a80039fd960a23ae335" data-rendition-name="original" width="2144" height="1399" loading="lazy" alt="NJJR Dan Edwards NT"> <figcaption>Inside the Nepal Janakpur Jayanagar Railway workshop at Khajuri. By the early 2000s, management was unable to control rising payroll and administrative costs nor secure adequate funds for the railway. Photo: GEOFF WARREN</figcaption> </figure>  The NJJR was renamed Janakpur Railway (JR) in 1965 and became the Nepal Railway Company in 2004. Unlike most government-owned enterprises in Nepal of that era, the JR and Nepal Government Railway operated at a profit for many years. In 1947, its total income was 225,000 Indian rupees, with a profit exceeding 100,000 rupees.&nbsp; In FY1974/75, the railway had revenues of 2.6 million rupees and a profit of 443,000 rupees. It is unclear if depreciation expenses were accounted for. Only from the mid-1980s did the railway begin to lose money. The NJJR did a booming passenger business. Ridership increased from 197,000 in 1960/61 to 1.4 million in 1977/78. Revenue increased from 770,000 rupees in 1966/67 to 2.6 million rupees in 1974/75. Yet warning signs appeared in the 1970s that the railway was living on borrowed time.&nbsp; &nbsp;A foreign consultant conducted a comprehensive study of the railway in 1975 and concluded that ‘the entire railway is very old and worn out, and unless a total rehabilitation’ of the railway was undertaken, it would ‘be forced to close in a very short time’.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251106071140_240ed714ee4cb369005439a3fb982d6142fd028e7cf6b0c0338519a8abc6afd4.jpg" data-media-id="editor_2" data-image-id="20251106071140_240ed714ee4cb369005439a3fb982d6142fd028e7cf6b0c0338519a8abc6afd4" data-rendition-name="original" width="1387" height="784" loading="lazy" alt="NJJR Dan Edwards NT"> <figcaption>A second class ticket issued in 2004 costing Rs7.25 between Janakpurdham to Jaynagar. Photo: FUZZ JORDAN</figcaption> </figure>  CHUGGING ALONG An investment of two million rupees resulted in some improvements between 1976 and 1979 but rolling stock and most infrastructure were neglected for another 15 years. Yet somehow the JR’s trains kept chugging along for the next 42 years, often late, with service frequently suspended due to floods.&nbsp; Nearly every year, monsoon rains swept away some of the 135 bridges and tracks and embankments. An RSS News Agency bulletin in August 1975 noted that parts of Janakpur were ‘under 2.5 feet of water’, and the railway tracks near Khajuri were covered by four feet of water.&nbsp; The Jaynagar line was damaged in many places by the swollen Jaladi, Kamala and Jamuni Rivers. Trains to Bijalpura were suspended. For each week railway service was suspended a loss of 75,000 rupees resulted.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251108131132_4a189fa9999b50037f1774b183e62e2caad6177f594ba57a28d93bd674644163.jpg" data-media-id="editor_3" data-image-id="20251108131132_4a189fa9999b50037f1774b183e62e2caad6177f594ba57a28d93bd674644163" data-rendition-name="original" width="1202" height="770" loading="lazy" alt="NJJR MAP"> </figure>  There were also accidents. Trains made only two or three roundtrips daily between Jaynagar and Janakpur and ran at slow speeds, so there were few passenger fatalities, but there were frequent derailments due to the worn rails and overloaded carriages. A RSS report in 1976 said a train derailed near Mahinathpur, and some passengers riding on the roof fell off and were injured. ‘Such accidents occur because the coaches are not regularly maintained and repaired. The speed of the train has been reduced from 12 to 8 miles per hour, since the old and rickety coaches rattle and sway from side to side if driven too fast. The trains take an incredible 4 to 5 hours to cover 28 kilometres,’ the report noted. Gangs of dacoits occasionally boarded trains and robbed passengers. Another RSS report in December 1972 said ‘Six dacoits armed with guns and revolvers looted 13 railway passengers travelling from Janakpurdham to Jaynagar [last] Sunday. The [loot] included wrist watches, gold rings, currency notes and other paraphernalia of the passengers…The dacoits raided third-class bogie number 2 soon after the train started from Khajuri station. The dacoits after plundering the passengers jumped down from the running train about two miles from the Nepal-India border [and fled into India.]’  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251106071140_de60de1d7fdd0a9d29f19440ed68d773f754c10ef01a8c7e3385097eab6a8419.jpg" data-media-id="editor_4" data-image-id="20251106071140_de60de1d7fdd0a9d29f19440ed68d773f754c10ef01a8c7e3385097eab6a8419" data-rendition-name="original" width="1498" height="1000" loading="lazy" alt="NJJR Dan Edwards NT"> <figcaption>Narrow-gauge tracks in Jayanagar in India going north toward Nepal. Photo: FUZZ JORDAN</figcaption> </figure>  Strikes and political protests also stopped the train from time to time. From the early 2000s Maoist and Tarai-based groups enforced stoppages with threats and intimidation that closed schools, shops, government offices, and brought transport services to a halt. Six minor political parties organised a strike in Janakpur in May 2001. Agitators stopped a train near Janakpur and pelted it with stones, breaking windows and injuring the driver. The railway came to a standstill in May 2004 after Maoists set fire to the Mahinathpur station. During February-March 2006, the Maoists obstructed rail service six times. A cylinder bomb exploded inside a train near Parbaha station in May 2009 injuring 30 passengers. Between 1993-2003, the railway had nine general managers who had influence with Kathmandu’s political and bureaucratic elites, but none of whom knew much about railways. Management was unable to control rising payroll and administrative costs nor secure adequate funds for the railway.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251106071140_df754214acd19eaab3b56ceaa0d96f0b66f9f0f8fd29fb4a533d860f627f483f.jpg" data-media-id="editor_5" data-image-id="20251106071140_df754214acd19eaab3b56ceaa0d96f0b66f9f0f8fd29fb4a533d860f627f483f" data-rendition-name="original" width="1700" height="1140" loading="lazy" alt="NJJR Dan Edwards NT"> <figcaption>Coal was unavailable, so Seetaa-Ram, the railway’s first two locomotives, burnt wood for fuel. Photo: BASIL ROBERTS</figcaption> </figure>  Revenue ‘leakage’ was significant, as perhaps twenty percent of the passengers rode without tickets. Railway staff was bloated, in 1996 there were 340 on the payroll, many of them with political connections who needed jobs. Safety measures for railway operations were non-existent.&nbsp; There were no performance reviews, no criteria for promotion, and no training opportunities for workers to improve their skills. But the locals continued to ride their beloved railway. For 56 years, the Janakpur Railway received no foreign assistance, not even one rupee of foreign aid. That changed in 1994 when the Indian government provided two used diesel locomotives and 12 used coaches. Two years later, India supplied two more engines and 12 more coaches and promised some upgrades.&nbsp; This gave the railway a new lease on life, but the road network in the eastern Tarai had expanded,making the railway redundant. It also did not connect with the East-West Highway, the major transportation artery across the Tarai, nor could it seamlessly interconnect with India’s broad-gauge rail network at Jaynagar.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251106071140_7a52a3c5a3fe4e6320135d90632dcfcee6085a32637a3f71e1e644c5e8d3b19f.jpg" data-media-id="editor_6" data-image-id="20251106071140_7a52a3c5a3fe4e6320135d90632dcfcee6085a32637a3f71e1e644c5e8d3b19f" data-rendition-name="original" width="3239" height="1429" loading="lazy" alt="NJJR Dan Edwards NT"> <figcaption>Pashupati, Nepal's first locomotive, in retirement at Khajuri in 1996. Photo: FUZZ JORDAN</figcaption> </figure>  The railway carried no goods, all cargo traffic migrated to trucks. During the 1980s and 1990s, British and European train spotters traveled to India to ride its few remaining steam locomotives, including those of the Darjeeling Himalayan Railway. Some took a side trip to Jaynagar where they, without Nepal visas, were thrilled to ride a train to Janakpur without encountering a border check post or immigration officials. Other visa-complying tour groups arranged steam trains for 60,000 rupees or more.&nbsp; The last steam excursion ran in 2006, and after that, foreign interest in the railway evaporated. Cascading financial losses and government indifference coupled with irregular, unreliable service finished on the Janakpur Railway.&nbsp; Seventy-six years of remarkable narrow-gauge railroading in Nepal ended not with a bang but a whimper on January 20, 2014. Sic transit gloria. Dan Edwards was a Peace Corps volunteer in 1966 and is the author of several books on Nepal. This is the third instalment in a new limited series in Nepali Times on the historic transportation infrastructures of Nepal.

The saga of Nepal Jaynagar-Janakpur Railway

Between Dasain rites and Tihar lights, the 21st edition of Surya Nepal Jazzmandu ended with a hearty deusi jam session at The Malla Hotel on Wednesday. The festival began last week with a concert for a lively young crowd at St Xavier’s School. Across town, the first bassline dropped at Jazz Upstairs with an impromptu ensemble as dusk fell over the city.&nbsp; Over the intervening days, Jazzmanduites faced a delightful dilemma of choosing between a lineup of intimate venues, each sending waves of music across the valley.&nbsp; “Because of the unrest, audiences from all over the world were inquiring and waiting for Jazzmandu,” said Navin Chettri, drummer of Cadenza Collective and co-founder of Jazzmandu. “The fact that they came was a testament to the power of music, and spoke of Nepal’s resilience.” German artist Leona Berlin’s R&amp;B was the one to watch, while cymbals echoed during the Swiss quartet mohs. set with Nu Jazz and neo-soul. The enthralling and soulful ragas from Jonisha Poudel rose over Patan’s brick courtyard as the sax joined in celebration. “Jazz was born from struggle and social unrest – and what emerged was something beautiful. In times like these, that spirit is something we can all aspire to,” said Jason Amirhadji, a first-time visitor to Nepal. Femke Smit and Mike Del Ferro from the Netherlands infused the air with the colourful, flowing spirit of Brazilian music. With Smit’s voice and Del Ferro on the piano, the audience was swaying to the music.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251017101044_387ec0041807e1fb237094607394533a0f0f940e297c56abf994cd3657ba9b06.jpg" data-media-id="editor_0" data-image-id="20251017101044_387ec0041807e1fb237094607394533a0f0f940e297c56abf994cd3657ba9b06" data-rendition-name="original" width="1500" height="998" loading="lazy" alt="Jazzmandu 2025 NT 1"> <figcaption>Nick Aggs. Photo: LOCHAN GYAWALI</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251017101044_5178d79872a2495b486e3933f19e29ea3ab2538ae3ce50ca6f7117b73646f5a4.jpg" data-media-id="editor_1" data-image-id="20251017101044_5178d79872a2495b486e3933f19e29ea3ab2538ae3ce50ca6f7117b73646f5a4" data-rendition-name="original" width="1500" height="844" loading="lazy" alt="Femke Smit"> <figcaption>Femke Smit. Photo: ADITYA KHARE</figcaption> </figure>  “This is a synthesis between Nepali folk music and international jazz,” explained flautist Roshan Putwar before hopping on stage to play a soulful set. Putwar has researched Dāphā music and performed across the world. For the past weeks, the city’s pulse has been political: streets echoing with demands for change, there are still aftershocks of the upheaval that left the city weary and voices raw. And in the evenings, jazz acts too resonated with a quiet defiance. Musicians bent notes in response to the disquiet, and the audience imbibed it with eyes closed. “It takes great courage to come to Nepal after what happened and with the artists’ support we are able to revive unity and healing through music,” says festival co-organiser Samir Chettri, bassist of Cadenza Collective. “Music heals, and this festival brought positivity and peace among all.” The Cadenza Collective shared the stage with Australian saxophonist and composer Nick Aggs, a Brisbane native and member of the fusion group Afro Dizzi Act in a mix called Afrodenza.&nbsp; “It’s a privilege to play with musicians all over the world, especially with Cadenza because I’ve known the boys since 1999,” said Aggs.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251017101048_944c4fb4be1d7d33cb7979ae57ccbb084d9eafffc4a48fa8690802049dcdf74a.jpg" data-media-id="editor_2" data-image-id="20251017101048_944c4fb4be1d7d33cb7979ae57ccbb084d9eafffc4a48fa8690802049dcdf74a" data-rendition-name="original" width="1500" height="844" loading="lazy" alt="Jazzmandu 2025"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251017101048_a903986ea8a49881f5d94c05a23141db4800e11d6121afb0ece354feabb9bf9c.jpg" data-media-id="editor_3" data-image-id="20251017101048_a903986ea8a49881f5d94c05a23141db4800e11d6121afb0ece354feabb9bf9c" data-rendition-name="original" width="1500" height="844" loading="lazy" alt="Jazzmandu 2025"> </figure>  On Saturday, musicians and fans gathered for an open-sky Jazz Bazaar at Gokarna Forest Resort. Brazilian singer and composer Catia Werneck’s quartet got the audience on its feet to their bossa nova and samba tunes. “It’s the highest music festival in the world,” Werneck beamed. Every solo, every exchange between tabla and drums, sounded the amalgamation of east and the west here at the heart of Nepal. On Tuesday, the audience clapped and danced as a mix of artists performed songs like ‘Blues Selo’ and ‘Shiva’s Dance’, at Yalamaya Kendra in Patan. There were jazz fans who came to Kathmandu just for the music, like Namrata Raju from India. She said: “This was our second Jazzmandu. The artists were thoughtfully curated. There were people from all over the world, and the festival sets an example of music, peace and cultural appreciation”&nbsp; Chethana Salian from Oman agreed: “This is my first time at Jazzmandu, and what a fabulous way to let your hair down with some foot-tapping music. Added a bunch of the artists to my morning playlist, especially Cadenza Collective.” &nbsp; Cadenza’s Navin Chhetri sipped his beer, satisfied at the success of the festival: “Jazzmandu is becoming a tourism draw for musicians and audiences alike.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251017101052_b4d1d7ff25f9c97c06f34916c6555a1ce5ccf415d3e7610d9ae6402e477b7bfe.jpg" data-media-id="editor_4" data-image-id="20251017101052_b4d1d7ff25f9c97c06f34916c6555a1ce5ccf415d3e7610d9ae6402e477b7bfe" data-rendition-name="original" width="1500" height="844" loading="lazy" alt="Jazzmandu 2025"> </figure>  The Samundra band representing Nepal’s Gandharva community opened the finale with rousing Tihar songs played on sarangi, flute and madal. Joelle Loretan from Switzerland, another first-timer in Nepal, spoke of the positivity of Nepalis: “The people here are so welcoming and in good spirits despite what they have been through.” &nbsp;

The healing power of music

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At the opening plenary of COP30, which stands for the convolutedly named 30th Conference of the Parties to the United Nations Framework Convention on Climate Change (UNFCCC), in Belém on Tuesday, Nepal brought up the threats to the Himalayan watershed. Nepal’s delegate Rajendra Prasad Mishra, Secretary at the Ministry of Foreign Affairs, also spoke on behalf of Bhutan and Bangladesh after the three countries formally called for tripling grant-based adaptation financing from 2015 levels to at least $120 billion per year by 2030, and to ensure a more simplified, scaled-up access to finance their National Determined Contributions (NDCs) to reduce emissions and adapt to climate impacts. “Bhutan has already graduated from Least Developed Country (LDC) status, while Bangladesh and Nepal are in the process of graduation,” said Mishra. “Graduation reflects development progress, but does not reduce our climate vulnerability nor the scale of support required to safeguard development gains.” The Loss &amp; Damage Fund is also finally coming into effect, so countries can now apply for $5-20 million to make up for damage from climate impact. But claiming damage and linking disasters to climate breakdown has not been an easy process. “When a 200MW hydropower plant is destroyed by a glacial flood, it is a big loss for Nepal’s GDP. Every megawatt costs us $20 million to build,” says energy entrepreneur Kushal Gurung. “Our lobbying should be top-notch, and hydropower can make a good case for us.” Belém marks the tenth anniversary of the Paris Agreement that brought the world together to pledge to keep global average temperature to ‘well below’ 2°C above pre-industrial levels and limit it to 1.5°C.&nbsp; COP has also returned to Brazil after 30 years of the Rio Conference in 1995. Since then there have been numerous summits, which have been criticised for being just hot air and being hosted by fossil-fuel exporting countries like UAE and Uzbekistan. Belém was selected because it is a gateway to the Amazon, but Brazil has now also become a major oil producer after new offshore finds. A recent report shows that compared to 2019, the world is set to reduce its emissions by 12% in 2035 if countries are to implement their Nationally Determined Contributions even though the figure needs to go up to 40% to meet temperature targets. There has been progress. Before the Paris Agreement the world was on a path for 4°C increase during this century, and this has now come down to 2.5°C because of the clean energy transition. But a lot more needs to be done to meet the Paris 1.5°C target. “This progress is proof that multilateralism is working, it is delivering,” Manjeet Dhakal of the Climate Analytics South Asia told us from Belém. “Having said that, it is simply not enough. Emissions need to go down much further, and a lot of it is tied to developed countries providing climate finance to do so.” Many developing countries have adopted ‘conditional NDCs’ which means their emission reduction targets cannot be met without international climate finance. In its third NDC, Nepal set a target of a 17.1% reduction in net greenhouse gas emissions and 26.8% by 2035. But achieving that has a price tag of &nbsp;$73.74 billion, with much of it from international climate finance. UNDERFINANCED However, the climate for climate finance is getting worse. The United States has exited from the Paris Agreement for the second time under President Trump, and there are cutbacks in foreign aid by European funders. Even so, the EU has committed to reducing its emissions by 90% in the next 15 years, 85% of which will be domestic emission cuts. The silver lining in all this is that the leadership in climate action is increasingly being taken by Nepal’s neighbours China and India with both investing heavily in renewable energy. China is the world leader in solar panels, wind turbines and electric vehicles, and Nepal has already taken strategic advantage of this.&nbsp; With expensive hydropower plants increasingly at risk from glacial lake outburst floods, experts say Nepal must diversify its energy mix and invest in solar power which has 10 times more potential than hydropower at 432 gigawatts with over 300 days of sunshine a year. Solar farms can also power pump storage, which are cheaper and quicker to build.&nbsp; China has drastically reduced the cost of photovoltaic cells, making such schemes more feasible. Nepal just needs to ease up its restrictive domestic energy policies, boost investment and resist geopolitical pressure on electricity generation. “First, we need to increase the cap on solar energy from 10% to 30%, and next, the bidding process should be made easier, or just have the first past the post system like that for hydropower,” says Kushal Gurung. The disadvantage of solar power is that it generates only daytime energy, but this can be solved with grid-scale battery storage or pump storage. But first, the government needs to fix the rate for solar purchase so that entrepreneurs are incentivised. “This is not happening because our government officials and engineers are comfortable dealing with hydropower, and are not just updated about the latest advances,” says Gurung. “As a result, we have no clear policies when it comes to solar.” Hydropower has become one of the biggest industries in Nepal with an installed capacity of over 3,400MW and the government’s target is to produce 28,500MW in the next ten years. But the recent climate disasters have made it clear that relying only on hydropower alone is too risky. The Nepal-Tibet glacial flood in July destroyed and damaged four hydropower plants and substations along the Bhote Kosi, and last September’s floods slashed the country’s total generation by half. Nepal now needs to build on the widespread adoption of battery-powered vehicles by extending it to electric public transport and for household appliances like stoves, rice cookers and refrigerators. Not only would this reduce Nepal’s per capita carbon footprint, but it would also reduce the country’s annual Rs300 billion petroleum import bill. At global platforms like UNFCCC, it is easy even for individual developed countries to get lost without an alliance. Now that Nepal is graduating from LDC status, it needs to have strong partners with a common goal to move forward in international negotiations. Says Kushal Gurung: “We won’t have privilege that came with LDC status anymore, which means climate finance will be even more limited. But there are a few things we can urgently do on our own like regulating the carbon credit market.”&nbsp; This article is brought to you by <a href="https://nepalitimes.com/" target="_blank">Nepali Times</a>, in collaboration with <a href="https://inpsjapan.com/en/" target="_blank">INPS Japan</a> and <a href="https://sgi-peace.org/" target="_blank">Soka Gakkai International</a>, in consultative status with UN ECOSOC.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251118101116_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758.jpg" data-media-id="editor_3" data-image-id="20251118101116_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758" data-rendition-name="original" width="680" height="103" loading="lazy" alt="Nepali Times SDG"> </figure>

Global warning bell in Belém

You do not have to be a climate expert or atmospheric pandit to claim that Nepal is not pulling its weight on the grand narratives of the Anthropocene. As a heavily populated ‘country-on-an-incline’ from the Tarai to the Himalaya, Nepal is a thermometer of global warming.&nbsp; Its people are human witnesses to environmental and climate breakdown, but remain mute observers to the unfolding crises. Nepal should be leading the pack at the COP30 climate conference in Belém, backed by science and lived experience. But it is doubtful that two of the most crucial climate-related subjects central to the culture, economies and human wellbeing in the Himalaya and South Asia will be discussed at the summit that started this week in Brazil.&nbsp; The first topic that should be raised at COP is Black Carbon or the South Asian Brown Cloud, made up of tiny suspended particles in the air. This is not just a transboundary health hazard, there is now enough science to make the case that Himalayan snowmelt is accelerated significantly by the albedo effect that makes ice melt faster because of reduced reflectivity. But Kathmandu has not been able to make governments near and far listen. In 2014, I wrote a short piece published in Outlook magazine explaining why India’s Prime Minister Modi looking northward from a SAARC Summit retreat in Dhulikhel was unable to see the Jugal Himal range barely 30km away. His view was obscured by the pollution layer arriving from as far away as Lahore with substantial contribution from the Delhi region. That summit itself was an opportunity for Nepal to inform the Indian and Pakistani prime ministers that much of the haze, smog, dust and soot that settles on our slopes was generated in Sindh, Punjab, Punjab, Haryana, Western UP and Delhi NCR, carried by prevailing westerly winds up to the Himalaya. The forest fires within Nepal as well as Kathmandu Valley’s pollution contribute to the haze, but the shroud that suffocates the region through autumn, winter and spring is mostly transnational. Last year, these anthropogenic fine aerosols actually curled over the Bay of Bengal and invaded the airspace of Sri Lanka and Maldives.&nbsp; Even as the soot particles accelerate glacial melt and impact everything from infrastructure to public health, the most visible effect is on tourism. Nepal’s economic future is based on tourism, and much of this relies on being able to see the snow mountains. Why should travellers go to Pokhara if they cannot see the Annapurnas?&nbsp; Hoteliers in Nagarkot have started a campaign: ‘Visit Nagarkot 2025: More than Sunrise and Sunset’. While clever, the slogan is a response to the acclaimed Himalayan vista from Everest to the Annapurnas from the hill station, now obscured by the brown curtain of haze for most of the year. As the bellwether country of South Asia when it comes to the climate crisis, Nepal must build diplomatic confidence to reach out to the governments of Pakistan and India even in their present state of antagonism. Kathmandu must launch ‘haze diplomacy’ for its own sake and for the region.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113001132_16c9941da7b31c1d4683c06dc0f8a572803240701270606848851f915140329c.jpg" data-media-id="editor_0" data-image-id="20251113001132_16c9941da7b31c1d4683c06dc0f8a572803240701270606848851f915140329c" data-rendition-name="original" width="1005" height="695" loading="lazy" alt="permafrost"> </figure>  IMPERMANENT FROST&nbsp; Permafrost is understood mostly as a phenomenon of the Arctic, Antarctica, Siberia and Alaska. Mountains elsewhere did not figure, though it was natural for the ground to freeze all year round at high altitudes.&nbsp; In the Himalaya, besides the snowfields and glaciers, frozen moisture binds rocks and stabilises slopes. But global warming is melting the permafrost that used to cement mountain flanks, including boulders, sand and scree slopes. Some of the debris (गेग्रान) did tumble down, but much of it remained entombed on high, thanks to permafrost. Pokhara Valley and the Seti River reaching all the way up to the base of the Annapurnas, is the best place to observe this dance of geology between gravity and the mountain range. Rubble from the collapse about <a href="https://nepalitimes.com/here-now/remembering-the-seti-disaster">700 years ago of paleo-Annapurna IV </a>created the sediment field on which Pokhara is situated today. However, much of the debris from the crumbled mountain is still lodged up on and around Annapurna IV, but the binding is loosening with the warming earth. A <a href="https://www.icimod.org/event/analysing-permafrost-in-the-hindu-kush-himalaya-using-open-access-tools/">2024 report by the International Centre for Integrated Mountain Development (ICIMOD)</a> indicates that global warming is thawing the permafrost across High Asia. Among the unintended consequences of climate breakdown is that mountains and moraines are collapsing, with <a href="https://www.icimod.org/press-release/everest-region-a-hotspot-of-cryosphere-linked-hazards-icimods-new-study-on-nepals-2024-thame-flood-confirms/">cascading impact</a> that includes glacial lake outburst floods, reduced groundwater recharge as well as winter flow in the Ganga, Indus and Brahmaputra. No one has calculated the total volume of rubble locked in by permafrost across the Himalaya. Despite the increased risk, there is accelerated construction of highways, hydropower projects, housing and tourism infrastructure across the Himalaya. While the COP conferences discuss rising oceans and receding glaciers (without doing much about it), Himalayan permafrost has been melting unremarked. In their path-breaking September 2024 <a href="https://nepalitimes.com/multimedia/the-not-so-permanent-frost">article in Nepali Times</a>, Wilfried Haeberli and Alton C Byers argued that the extreme events of the past few years that led to mountain and moraine collapses, unleashing destructive debris flows downstream, were the result of melting permafrost. Haeberli and Byers suggest that the avalanches and floods including those of <a href="https://archive.nepalitimes.com/article/nation/Anatom-of-a-Himalayan-tsunami,1330">Seti (2012)</a>, <a href="https://www.icimod.org/article/understanding-the-chamoli-flood-cause-process-impacts-and-context-of-rapid-infrastructure-development/">Chamoli (2021)</a>, Birendra Tal (2023), <a href="https://www.sciencedirect.com/science/article/pii/S2772883825000251">Sikkim (2023)</a>, <a href="https://nepalitimes.com/news/climate-breakdown-linked-to-thame-flood">Thame (2024)</a>, <a href="https://himat.org/publication/byers-rockfall-induced-2019/">Barun (2017)</a> and <a href="https://nepalitimes.com/banner/drones-to-the-rescue-in-melamchi">Melamchi (2021)</a> were the result of the thawing of frozen ground. They say that the collapse of the lateral moraine on the <a href="https://nepalitimes.com/news/sikkim-flood-is-warning-to-nepal">South Lhonak glacial lake</a> in Sikkim on 4 October 2023 that swept away more than 100 people, destroyed the $1 billion Chungthang Dam as well as houses, roads and farms far downstream, was also caused by cloudburst on a lateral moraine that had lost its permafrost adhesive. There will be permafrost sceptics, as there have been climate change deniers. But it is time to wake up to the reality that the Himalayan peaks are no longer the immutable sentinels as regarded by humanity since prehistoric times.&nbsp; Modern society has pumped so much greenhouse gas into the atmosphere that now even the mountains are giving up. And we have not even begun to think about the bacteria and viruses locked away in the permafrost up the slope.&nbsp; Loss of permafrost adds to the cumulative impact of climate breakdown, including extreme weather events, drought and cloudbursts, heat waves in the plains affecting lives and livelihoods, creating mass migration, social unrest, and upending politics and geopolitics. The government and polity of Nepal have a duty to themselves and the larger humanity to wake up to the climate breakdown. The Sagarmatha Sambaad conclave organised by the Government in May failed to emerge as a pulpit for global warming and associated ills. Our political class, bureaucracy and academia should make up for lost opportunities to rise to the occasion and take the lead.&nbsp; Kanak Mani Dixit is writer, commentator and founding editor of Himal Southasian.

Climate of tragedy and apathy

The Madi River in Nepal flows down from the Annapurna range on which there are four hydropower plants being built in a cascade. One of the schemes displaced the indigenous Gurung people from their ancestral land in the once-thriving village of Chansu. There are many other Chansus across Nepal where infrastructure projects have forced local communities from the land of their forebears. Many have been relocated to sites which are vulnerable to landslides, floods and extreme weather as a result of climate breakdown. Halfway around the planet from Chansu in the Brazilian city of Belém at the gateway of the Amazon, Nepal’s delegation to this year’s COP30 climate summit is hoping with other developing countries to negotiate a deal on being compensated for loss and damage from climate-related disasters.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251115151136_7f4ed4da802e8f744fa392ae03a842213ce8de07d5dcc859ce1d44ba7c3ba93a.jpg" data-media-id="editor_0" data-image-id="20251115151136_7f4ed4da802e8f744fa392ae03a842213ce8de07d5dcc859ce1d44ba7c3ba93a" data-rendition-name="original" width="2220" height="1000" loading="lazy" alt="COP30 NT"> <figcaption>A hydropower plant was built on the Madi river, displacing the indigenous Gurung community of the Chunga village in Kaski. Photo: HUM GURUNG</figcaption> </figure>  Nepal’s delegate spoke also on behalf of Bhutan and Bangladesh to present a joint position, emphasising that the survival of the planet hinges on the fulfilment of the 1.5°C goal, urging nations to revisit the 2035 Nationally Determined Contributions (NDCs) to reduce their emissions to bridge the gap between ambition and implementation of global climate commitments. But even as countries negotiate their climate commitments at global fora like COP30, indigenous communities continue to be at the bottom of the priority list.&nbsp; The sixth edition of The State of the World’s Indigenous Peoples reveals a stark imbalance: although indigenous peoples make up just 6% of the global population, they safeguard 80% of the planet’s remaining biodiversity. All the while, native communities receive less than 1% of international climate funding. For its part, Nepal &nbsp;has improved on its second Nationally Determined Contributions to make its NDC 3.0 more inclusive of indigenous and underserved communities. At least 60% of Nepal's forests will be community-run by 2035, with operational structures consisting of 50% women, and proportional inclusion of Dalit and indigenous people in key management positions.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251115151136_a95002faf7233572fbbb79d6841240f682feb2903b5c2c91313b5fd6e48c20d4.jpg" data-media-id="editor_1" data-image-id="20251115151136_a95002faf7233572fbbb79d6841240f682feb2903b5c2c91313b5fd6e48c20d4" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="COP30 NT"> </figure>  NDC 3.0 also ensures that women, local communities, and Indigenous people get fair and equitable benefits from sustainable forest management and biodiversity conservation. Additionally, local and indigenous knowledge of climate change mitigation and and their cultural heritage is set to be fully integrated into school curricula in the coming years.&nbsp; This progress has been possible through continued efforts and advocacy from native communities, but the conversations were far from easy, and those in-charge of making decisions were not entirely open to feedback, experts say.&nbsp; “For those with indigenous knowledge it was difficult to participate in talks — from handling technology to understanding the jargon of policy,” says Tunga Rai, Director of the Climate Change Program at the Nepal Federation of Indigenous Nationalities. “At times our participation felt superficial, it was indigenous washing.” “Our concerns were not easily accepted, we faced challenges in encompassing issues of land and territories into the climate action process,” she adds.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251115151136_442cb706bce56acac1ad912d8abbb9ebbe88e4e1c8c385ffd72826f9af6259bb.jpg" data-media-id="editor_2" data-image-id="20251115151136_442cb706bce56acac1ad912d8abbb9ebbe88e4e1c8c385ffd72826f9af6259bb" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="COP30 NT"> <figcaption>Tunga Rai, Director of the Climate Change Programme in the Nepal Federation of Indigenous Nationalities, at a discussion during COP30 in Belém.</figcaption> </figure>  Indigenous people make up more than 35% of Nepal’s population, and are limited to the role of spectators in climate action efforts, activists say. They still do not get seats at the decision-making tables. Nepal’s delegation at COP30 does not have a single member from an indigenous group.&nbsp; This is not just limited to Nepal, native peoples are being neglected at the world’s biggest climate platform — from the foothills of Himalaya to the forests of the Amazon. Indigenous groups from Brazil and the region are making their voices heard in Belém, after failed expectations from local communities that climate issues important to native peoples would gain greater attention at the heart of the Amazon. On the second day of the conference, members of the Tupinambá community blocked the main entrance of the COP venue, declaring: “Our land is not for sale.” Ketty Marcelo Lopez, president of the National Organisation of Indigenous Andean and Amazonian Women of Peru points out that Indigenous communities have always been at the forefront of the climate crisis “As we move forward with Nationally Determined Contributions, indigenous rights have not been protected,” says Daria Egereva, of the Center for Support of Indigenous People of the North (CSIPN). “Indigenous rights must not be limited to documents, but also reflected in real steps.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251115151136_86d6f2451e38e78fc7cf7d1d1be4f31832bf0d69810827c07418732b2bf179cf.jpg" data-media-id="editor_3" data-image-id="20251115151136_86d6f2451e38e78fc7cf7d1d1be4f31832bf0d69810827c07418732b2bf179cf" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="COP30 NT"> <figcaption>Indigenous representatives demand climate justice at COP30.</figcaption> </figure>  This year, the most climate-vulnerable countries are demanding that the Loss and Damage Fund be expanded to $1.3 trillion. At the same time, indigenous people are demanding proportionate access to climate financing, urging authorities to ensure that climate action funds reach the people most impacted by the climate crisis. But climate finance negotiations at COP have more often than not been defined by developed nations manipulating deals at the expense of developing nations. Gideon Sanago, an advisor at the Santiago Network, urges communication and collaboration between Indigenous communities and policymakers so that climate financing is easily accessible to Indigenous communities. Meanwhile, indigenous leaders like Onel Inandinia say that the Global North must facilitate access for the Global South in ways that support native peoples, integrate native communities into climate financing, and create Indigenous-led funds. This story was produced as part of an Internews Earth Journalism Network and the Stanley Center for Peace and Security fellowship.&nbsp;

Going native at COP30

Frontpage topic

This year’s climate summit in Brazil began with the United Nations Secretary General, António Guterres, acknowledging our moral failure to limit global temperature rise to 1.5°C.&nbsp;
But the conclusion of COP30 presents a moment to reflect and recommit to fostering more effective, lasting outcomes. Ten years after the Paris Agreement, frustrations continue to grow regarding inaction as the climate and biodiversity crises worsen.&nbsp;
Though COP creates necessary climate visibility, its focus on insufficient, short-term and non-binding solutions remains a limiting factor. This approach places vulnerable countries in the role of recipients rather than agents within climate governance.&nbsp;
The lack of legitimacy and regulation within COP also undermines meaningful action. Recent summits have been hosted by petrostates, with this year’s host at the gateway to the Amazon increasingly recognised as one too.&nbsp;
The record-breaking presence of 1,600 fossil fuel lobbyists at COP30 plus more from agribusiness, sent a startling message of corporate capture. The absence of key players including the United States has further raised concerns about the declining prominence of climate on the global agenda. Nepal’s experience reflects these challenges, while also revealing opportunities to strengthen its capacity to govern and act on climate.
Nepal has demonstrated consistent engagement in global climate diplomacy, participating in every COP summit since their inception – however, its involvement has focused on attendance rather than results. This year’s delegation was reduced to those with relevant ministerial expertise, yet Nepal still lacked a clear strategy, resulting in a largely reactive approach.&nbsp;
The country must reclaim national ownership of its climate agenda, which remains overshadowed by external influence. Nepal’s COP30 journey included consultations with youth and developing nations, and a joint statement on behalf of Bhutan, Bangladesh and itself – countries linked by glacial melt and downstream impacts.&nbsp;
While the statement highlighted shared vulnerabilities, it moved predictably to finance. Each year, Nepal’s core objective centres on securing climate finance and highlighting injustice - as a country facing disproportionate impacts despite its minimal contribution to global emissions.
Frequent changes in government and the participation of inexperienced officials have contributed to inconsistent messaging, both over time and between rhetoric and action. This is reflected in the constant appeals for funding despite low expenditure of existing allocations.
Nepal’s framing of finance as an adequate response to growing climate challenges constrains the potential for meaningful progress. Last year, President Ram ChandraPaudel referred to the ‘polluter pays’ principle, but what happened to ‘polluter acts'?
While finance is a compensatory mechanism, even substantial distributions cannot address the root cause of rising emissions. As a result, climate finance often acts as a distraction that many vulnerable countries pursue, yet which rarely meets their needs and worsens debt.
Strong climate governance is a crucial prerequisite for transformative climate action. Weak governance undermines Nepal’s ability to effectively represent itself internationally, and despite recent political upheaval, it cannot lose sight of acting on climate. The primary challenges of the current approach lie in an ill-functioning government, policies lacking implementation, and the neglect of non-state actors. These issues collectively constrain Nepal’s ability to secure tangible outcomes from COP.
BEYOND COP30
Amid recent shifts in governance, Nepal now has an opportunity to redefine its diplomatic approach - positioning itself not only as a recipient but also an agent, shaping climate agendas in the Hindu Kush Himalaya. Greater preparations for COP30 and regional cooperation demonstrated steps forward, but objectives must be refined.&nbsp;
Climate justice discussions must extend beyond the pursuit of finance to include accountability for polluters actions. Calls for recognition of mountainous vulnerabilities are growing louder, and Nepal has both the potential and obligation to lead, building off momentum from Sagarmatha Sambaad.&nbsp;
A bold step was taken at COP30 when Nepal, Bhutan and Kyrgyzstan successfully pushed for a dedicated annual dialogue that amplifies mountain voices. Continuing to unite with neighbouring countries as well as distant nations, extends capacity and outcomes significantly.
Batu Krishna Uprety represented Nepal at eleven COPs, and emphasises the need for a finance strategy: “Before requesting additional funds, we need to focus on detailed planning within the country - identifying where the funds will be invested and how they will be utilised.”&nbsp;
Equipped with a strategy that anticipates future challenges — such as declining aid, graduation from Least-Developing Country status, and the rising demand for finance and subsequent debt - Nepal will be able to exercise greater agency in negotiations.
Alongside national improvements, COP itself must uphold greater responsibility for enhancing countries’ capacity to govern on climate, rather than serving primarily as a compensatory platform. After 30 summits focused on establishing policy, the process must now shift from negotiation to implementation, to deliver fast, far-reaching change.&nbsp;
One urgent priority is addressing the discouraging trend of self-serving groups who betray the process. Recognising climate change as a polycentric governance challenge requires collaboration across multiple scales and actors. Yet climate diplomacy continues to converge on formal, centralised solutions that overlook non-state contributions.&nbsp;
Creating visible and meaningful space for multiple centres of agency when promoting hybrid approaches, may prove more effective for countries like Nepal with limited resources, weak state capacity, and untapped community potential.&nbsp;
Climate action and adaptation must also be understood as being in the economic and security interests of all nations. While Nepal contributes little to global emissions, its transition to net-zero may contribute to saving its economy. For solutions such as electric vehicles to widely succeed however, they must transcend socio-economic inequalities.
Discussions on climate vulnerability and resilience at COP often veer between land and ocean priorities, depending on the host nation. The Asia-Pacific holds significant influence over climate and livelihoods, including the Hindu Kush Himalaya, home to 270 million people and supporting two billion downstream.&nbsp;
This region demonstrates the connect between distant geographies, as changing environments are profoundly interconnected and affect humanity. Addressing climate impacts at the top of the world extends beyond a national priority to a global responsibility. Nepal has made initial contributions to elevating the mountain agenda in recent years, and laid foundations for broader regional and global connections to be developed.
Future delegates must recognise linked climate vulnerabilities across geographies and regions. While COP31 will take place in Turkey, it will have an Asia-Pacific focus for the first time, shaped by a pre-meeting in the Pacific and Australian leadership.
This offers a significant opportunity to consider vulnerabilities from mountains to islands. To strengthen links, greater attention must be given to the agency of vulnerable countries and communities, whose roles are often obscured when they are portrayed solely as hapless recipients of climate impacts, finance, or assistance.
Amplifying community-determined voices through trusted intermediaries can help ensure that climate action is grounded in lived experience. Gaining visibility within the main agenda of COP will strengthen both representation and outcomes from mountains to islands.
Calling out the shortcomings of yet another disappointing COP is essential if the process is to be reimagined as one that delivers the ambitious outcomes the world urgently needs. The legacy of the Global North dominating diplomatic discourse must evolve.&nbsp;
With major emitters increasingly turning inward, now is the time for the Global South to look outward and raise a collective voice to reshape global climate diplomacy. Nepal is well positioned to contribute to this shift. By advancing the mountain agenda, strengthening national governance, and cooperating across regions and geographies, Nepal can demonstrate what climate leadership from vulnerable nations looks like.&nbsp;
Zoe Witkowski recently completed a climate governance internship at Niti Foundation.

COP30 to COP31

Bihar shares a 600km open border with Nepal. Right along the Tarai, there are linguistic, cultural and family ties binding the two sides together. In some places the border cuts right through households and farmlands.
Unlike what happened in Uttar Pradesh where the BJP was soundly defeated in the 2024 elections by the INDIA alliance, in Bihar’s election this month the National Democratic Alliance (NDA) that brought the BJP together with the Janata Dal (United) secured 200 of the 243 seats in the state assembly.
In Nepal, we make fun of politicians who want to become prime minister for the sixth time. But Nitish Kumar took his oath of office last week for the tenth time as chief minister in 20 years.
Also unlike Uttar Pradesh, the vote was not polarised along religious lines, signalling a deep transformation of Bihari society and the rising political consciousness of its voters.
The most important change must be the massive participation of women voters. Women did not merely make this election decisive, but altered its very character. A polyphonic social configuration emerged from this election that has broken away from entrenched caste-based vote banks of the past.
In 2006 during his previous tenure as chief minister, Nitish Kumar gave half the representation in local political units to women. Many people ridiculed it at first because there was a tendency for male politicians to bring in their wives to fill the quota.
Even if a woman won, in practice the husband called the shots. But over time competent women leaders emerged at the grassroots.&nbsp;
Just before this election, the Chief Minister Women Employment Campaign provided INR10,000 as the first instalment to 12 million potential women entrepreneurs. Once they start their own enterprises they get INR210,000.&nbsp;
Bicycles were distributed to girl students to improve their mobility, and sense of independence. Such schemes are helping to increase women’s leadership and self-reliance. Bihar’s youth and women are driving change.
Nitish Kumar also used federal investment to improve roads, bridges, electricity supply and irrigation across Bihar (“बिज्ली, सडक, पानी”). The transformation is dramatic for those of us who remember the time when roads on the Indian side of the border were much worse than the highways in Nepal.
CRONY POLITICS
Most of this change is in Patna and the main cities, but nearly 90% of Biharis live in villages. And despite these visible changes, Nitish Kumar has failed to bring about an improvement in the quality of education and healthcare. He has also used patronage with cronies to ensure his political longevity.
With 140 million people, Bihar makes up one-tenth of India’s population. But it is still the poorest state in India with an annual per capita income of $900 — one fourth of the country’s national average. Its main industry, just like in Nepal, is the export of manual labour to richer states in India and to the Gulf.
Bihar has had a chronic problem with kidnapping, and this affects Nepal because many criminals seek refuge on our side of the border.
There is a long tradition of rewarding not only corrupt politicians but also their criminal cronies. The criminalisation of politics and politicisation of crime has sustained Bihar’s economy.&nbsp;
The direct impact of this has always been on the state’s development. As <a href="http://xn--bihars%20economy%20has%20two%20special%20characteristics-xn09a.xn--%20first,%20bihars%20development%20is%20halted%20and,%20despite%20having%20potential,%20it%20lags%20other%20states-wn37e.%20second,%20one%20aspect%20of%20its%20backwardness%20is%20also%20that%20the%20people%20of%20bihar%20have%20lost%20hope%20that%20their%20state%20can%20rise%20in%20comparison%20with%20others%20-%20something%20the%20nitish%20kumar%20leadership%20has%20not%20been%20able%20to%20revive%20in%20the%20last%20twenty%20years.xn--%20here,%20the%20political%20business%20of%20sushashan%20(good%20governance)%20has%20flourished%20a%20lot,%20yet%20it%20remains%20trapped%20in%20the%20same%20fate%20of%20ruktapur-w459iof./" target="_blank">Shekhar Gupta of The Print</a> wrote this month in his column National Interest, one in ten Indians is ‘living a sub-sub-Saharan Africa quality of life’.
A culture of looting has been institutionalised, and the word ‘dacoit’ has entered the English lexicon. Nitish Kumar did crack down on crime, but the kidnapping mafia simply moved to a safer and more lucrative business to become contractors.&nbsp;
Large infrastructure projects are built with federal grants, but the budget is skimmed with politicians and their cronies dividing up the spoils. This must sound familiar to us in Nepal.
Bihar’s economy has grown, but it started out at a low base and the other states of India, especially in the south, have grown much faster — so the gap is widening. The very word ‘Bihar’ within India is synonymous with ‘poverty’ and ‘backwardness’.
This is ironic because Bihar is also where democracy was born, where Gandhi launched his satyagraha against the exploitation of indigo workers, where politicians like Jayaprakash Narayan made upliftment of the poorest his agenda.&nbsp;
The Buddha may have been born in Lumbini, but he preached and attained enlightenment in Bihar. Maoist Naxalites rose up against oppression by zamindars in rural Bihar.&nbsp;
Biharis are obsessed with politics, and the mediasphere is full of opinion and debate about various parties and candidates. But somehow politics has not delivered development.
Bihar’s economy has two special characteristics that are similar to Nepal. First, despite huge potential in terms of natural and human resources and the demographic dividend, development has lagged behind.
Second, Biharis, especially the youth, have lost hope that their state can rise up and catch up with the rest of India. The fact that a ten-time chief minister is back after being 20 years in politics provides even less prospect.&nbsp;
Although Bihar's railway network has seen progress, it lacks severely in its management and the joke there is that trains stop even at non-scheduled stations if passengers demand. Such stations even have a name: रुक्तापुर.
The train of Bihar’s development also keeps making unscheduled stops at रुक्तापुर.
Chandrakishore is a Birganj-based political commentator who writes this column BORDERLINES in Nepali Times. @kishore_chandra

Bihar’s elections and Nepal

America’s role in international aid has been turned upside down since January, with institutions shuttered, policies upended, and funding slashed. It is now unclear what lies ahead for American policy, the international aid system, or the world’s poorest. All we know is that a massive gap needs to be filled.
The situation is urgent. The World Bank recently<a href="https://openknowledge.worldbank.org/server/api/core/bitstreams/35bb4b31-e9b0-4a1e-8c6c-df4336558673/content" target="_blank"> </a><a href="https://blogs.worldbank.org/en/opendata/september-2025-global-poverty-update-from-the-world-bank--new-da" target="_blank">revised</a> up its estimate of people living in extreme poverty (on less than $3 per day) to 831 million – about 10% of the global population. Over half of the world’s extreme poor now live in fragile, conflict-affected states, and this <a href="https://press.un.org/en/2025/sgsm22692.doc.htm" target="_blank">figure</a> is predicted to rise to two-thirds in the next five years. Nearly <a href="https://www.worldbank.org/en/news/press-release/2025/06/27/fragile-and-conflict-affected-situations-intertwined-crises-multiple-vulnerabilities" target="_blank">40%</a> of these countries’ populations already live on less than $3 per day, compared to 6% in other developing economies.
The International Rescue Committee (IRC) ran the numbers to determine which countries are most in need of aid. We came up with a list of 13, typified by Sudan, home to the world’s largest humanitarian crisis. While 29% of the world’s extreme poor live in these hardest-hit countries, only 9% of international aid is allocated to them, implying a $35 billion funding<a href="https://www3.compareyourcountry.org/states-of-fragility/donor/0/" target="_blank"> gap</a>.
Since Russia’s full-scale invasion of Ukraine in 2022, Ukraine has become the biggest global aid recipient. Moreover, European countries are increasingly spending funds classified as ‘overseas aid’ on refugee integration at home. These outlays now account for around 14% of the total global aid bill, about the same as is spent on <a href="https://data.one.org/analysis/official-development-assistance" target="_blank">humanitarian aid</a>.
So, even without US funding cuts, there would be a need for fresh thinking about how the aid sector works. First, we should focus grant aid – which accounts for more than <a href="https://ourworldindata.org/grapher/foreign-aid-given-as-grants-and-concessional-loans?stackMode=relative" target="_blank">90%</a> of the global aid budget (the rest being concessional loans) – on the poorest people in the poorest places. That means addressing the mismatch between the approximately 50% of the extreme poor who live in fragile and conflict-affected states, and the 25% of the global aid budget that goes to those countries.
Second, we need to devote resources to evidence-based, proven, cost-effective programming, like the community-based vaccine drive the IRC has pioneered in eastern Africa, where we delivered over<a href="https://www.rescue.org/press-release/world-health-summit-gathers-berlin-gavi-and-ircs-reach-consortium-deliver-20-million" target="_blank"> 20 million doses for $2 each</a>. We have also proposed a simplified protocol for treating moderate and severe acute malnutrition. In our study involving<a href="https://www.mdpi.com/2072-6643/14/22/4923" target="_blank"> 27,800</a> acutely malnourished kids in Mali, we achieved cost savings of around<a href="https://www.rescue.org/eu/article/why-do-most-children-affected-acute-malnutrition-go-untreated" target="_blank"> 20%</a>. But scaling up these approaches will require a change of mindset from donors, so that their efforts aggregate results, rather than diluting them.
Third, we need more innovation in programs, finance, and delivery. For example, the IRC is currently using AI to cut the diagnosis time for monkeypox in Africa from two weeks to five minutes, and we have also shown how the technology can help achieve impressive learning outcomes for kids whose education is interrupted by conflict and disaster.
Of course, innovation requires new commitments of capital. Disaster-risk financing, for example parametric insurance that pays out as soon as triggers are hit for rainfall, establishes predictable and fast flows of support. But we also need to bring <a href="https://www.rescue.org/sites/default/files/2025-05/New%20Era%20for%20Aid%20-%20FINAL%20DRAFT_0.pdf" target="_blank">debt swaps</a> into the humanitarian arena. These approaches have already been used to fund environmental improvement projects worth <a href="https://www.weforum.org/stories/2024/04/climate-finance-debt-nature-swap/" target="_blank">$1.7 billion</a> in seven countries.
Fourth, we need accountability for outcomes, rather than for inputs, in order to cut bureaucracy, increase flexibility, promote value for money, and drive innovation. Governments and international institutions should follow the example of Sweden, which holds us accountable for the outcomes we achieve. What matters is educational attainment, not the number of teachers trained, and the number of healthy newborns, not the number of neonatal health consultations.
Fifth, we need to align the aid burden with the composition of the global economy. The United States accounts for 25% of global income, but its share of national income devoted to foreign aid is only <a href="https://www.oecd.org/content/dam/oecd/en/publications/reports/2025/06/development-co-operation-profiles_02ffa45c/united-states_99d860e7/884f742e-en.pdf" target="_blank">0.22%</a>, a figure set to decrease after the recent cuts. Still, in a February<a href="https://www.brookings.edu/events/what-americans-think-about-foreign-assistance/" target="_blank"> poll</a>, around 89% of Americans said that 1% of the federal budget should go to overseas aid. Since that is close to the actual figure, maintaining such funding could be a unifying mission for America and Americans.
Today,<a href="https://www.rescue.org/article/malnutrition-irc-helps-children-who-are-affected" target="_blank"> 80%</a> of acutely malnourished children in conflict zones are not treated,<a href="https://pmc.ncbi.nlm.nih.gov/articles/PMC11673922/" target="_blank"> 60%</a> of maternal deaths in childbirth occur in fragile states, and <a href="https://news.un.org/en/story/2025/07/1165417" target="_blank">85 million</a> kids in these countries are out of school. Effective international aid is the answer to these challenges, not the problem. Humanity has more resources to do good than at any time in its history, so it is up to us to use them wisely. Setting aside 1% of a federal budget is not excessive. The money can be put to good use, and it is in America’s own interest to do so. The sooner it happens, the better. © Project Syndicate 
David Miliband, a former British foreign secretary, is President and CEO of the International Rescue Committee.

The future of international aid

How China and India address climate change and reduce greenhouse gas emissions will have a significant impact on the planet's future, given their growing economic and demographic weight.
China and India are among the top emitters; recent estimates put their shares at roughly 33.9% and 7.5% respectively. Climate cooperation between the two neighbouring Asian giants will not only be mutually beneficial but also have the significant effect in blunting impacts of climate change in the region.&nbsp;
However, for such a cooperative agenda to materialise and sustain, there must be a discursive reconstruction of the issue of climate change, which transcends realist preoccupations with strategic advantage, relative power, and enduring rivalry. Drawing from the constructivist school in International Relations, this article presents the merits of such an approach and how it may be realised.
Driven by shared vulnerabilities to climate change, China and India initiated a cautious but promising climate diplomacy in 2009 by signing the Agreement on Cooperation in Addressing Climate Change. The agreement established the China–India Working Group on Climate Change to deliberate on domestic policy measures and international climate negotiations through secretary-level meetings.&nbsp;
The agreement facilitated collaborative scientific engagement including meteorological data sharing and joint research on climate change. A 2015 joint statement by Xi and Modi acknowledged the climate agreement as "mutually beneficial and contributes to the global efforts to address Climate Change".&nbsp;
However, the nascent China–India climate diplomacy was short-lived as it was incumbent upon favourable geopolitical conditions. As border tensions escalated from 2017, bilateral climate engagement stalled and has yet to resume.
CIVILISATIONAL THREAT
For climate diplomacy to be sustainable and effective, it needs to be insulated from the vagaries of everyday geopolitics. Climate change must be constructed as a collective threat, the redress of which requires placing it above the constraints of narrow geopolitical common sense.
China and India can facilitate such a reconstruction of the climate question by drawing upon their shared conception of themselves as civilisational states. Their political thought, moral order, and legitimacy are grounded in longstanding philosophical traditions such as Confucianism and Dharmic pluralism—broadly encompassing Hindu, Buddhist, Jain, and related traditions, respectively, under which the state is viewed as a custodian of civilisation, not just a modern bureaucratic apparatus.&nbsp;
In contrast, the post-Westphalian modern nation-state, which holds sovereignty and territorial integrity as the foundation of the modern international order, has promoted the idea of homogeneous nationhood characterised by bounded identities, actively ‘othering’ those outside its territorial boundaries. This has made universal cooperation on even the most pressing transnational issues such as climate change, difficult, if not improbable.
China and India, too, disregarding their civilisational characteristics, behave like post-Westphalian nation-states in their relations with each other, placing strategic competitiveness, territorial integrity, and relative advantage above all else. Climate cooperation has been a casualty of this disregard for civilisational values.
China and India could found a strong, enduring, and effective climate cooperation if they were to position themselves first as civilisational states, with unique ways of governance, complex histories, and value systems informed by principles such as Tianxia—'all under heaven’ and Vasudhaiva Kutumbakam—'the world is one family’. These values encompass holism and interconnectedness of all beings on the planet, transcending the narrow Eurocentric categories of bounded nationhood, territorial sovereignty, borders, and relative power.&nbsp;
Such a worldview would enable them to perceive issues like climate change for what they are—a shared threat to both (and humanity), which needs to be addressed in concert, setting aside constraints imposed by strategic dictates.
Of course, framing China or India as civilisational states can translate into competing moral or cultural claims to leadership aimed at justifying hierarchical regional orders. The leaders of both states have invoked civilisational identity to legitimise power claims and expansionist ambitions, as seen in Xi Jinping’s ‘national rejuvenation’ based on civilisational pride, and in Modi’s ‘Vishwa Guru’ narrative embedded in cultural nationalism.
However, in the face of an overarching transnational threat such as climate change, with adequate political will and foresight, China and India could choose to consciously construct their civilisational heritage and beliefs as a responsibility toward the planet and humanity. The Chinese concept of ‘Tianxia’ can be interpreted as an ecological cosmopolitanism, while India’s ‘vasudhaiva kutumbakam’ offers a parallel ideal for global ecological stewardship.
Thus, climate change must be constructed as a civilisational threat for China and India. It is not merely an ecological, socio‑economic, political, or security threat; it also imperils their civilisational cores. Both must recognise climate change for the potential it has to eliminate their long-held civilisational heritage, complex history, diverse knowledge and value systems, and unique worldviews.&nbsp;
The need is to perceive this collective problem from a shared civilisational standpoint, which is far older and more complex than that of modern nation-states. This reframing can seed norms that promote resilient and enduring climate cooperation to take root.
REVITALISED CLIMATE COOPERATION
Reframing climate change as a civilisational threat is pivotal for several reasons. Firstly, it redefines precarity—the impending impacts of climate change are not only limited to existing socio-ecological and economic aspects of the society as we know it. It threatens the very traditional, socio-historical, and cultural roots of these civilisations.&nbsp;
Secondly, this reconstruction of climate change augments urgency—there is an urgent need to muster all efforts to address the crisis, including cooperation with neighbouring states, especially those with shared historical and civilisational narratives. Thirdly, it places responsibility on leaders not only to protect the current and future generations, but also safeguard the rich past from obliteration.&nbsp;
Fourthly, such a reconceptualisation of climate change elevates the climate agenda above everyday geopolitics, making room for lasting cooperative mechanisms and policies that could withstand strategic shifts. Further, this understanding of climate change justifies and necessitates closer cooperation and privileges de-politicised cooperation insulated from day‑to‑day geopolitical fluctuations.
A discursive reconstruction of climate change can pave the way for a resilient climate cooperation between China and India that is multi-dimensional and holistic. Politically, the two can negotiate an all-weather climate cooperation framework by revisiting their 2009 agreement, situating it on a normative foundation of shared civilisational risk, and anchoring it in a clause that insulates climate collaboration from geopolitical fluctuations.&nbsp;
This would ensure a steady exchange of resources, knowledge, and technology despite geopolitical uncertainties; spur green growth and resilient development; and help them attain global climate leadership amid inconsistent US leadership. Such a cooperative framework could become a template for regional and even global cooperation on climate change.&nbsp;
Economically, the two can innovate a green trade agreement with built-in structural safeguards against bilateral or regional political tensions.&nbsp;
Such an agreement would prioritise environmental sustainability, decarbonisation, and clean energy, facilitating commerce on electric vehicles (EVs), battery production, smart grids, renewable energy technologies, and energy-saving technologies. They can become global climate leaders by 'doing' through innovation and sharing clean technologies, energy, and critical minerals, without being hindered by strategic competition.&nbsp;
Furthermore, China and India can coordinate their stands at international climate negotiations, continue to champion the interests of developing countries and small island developing states including on climate finance and loss and damage, and leverage their growing economies to demand accountability and responsibility from developed countries.
The two countries can also look to engage in the climate security domain, where they can promote resilience and sustainability in military infrastructure, equipment, deployment, humanitarian assistance and disaster relief (HA/DR) by sharing information, knowledge, technology, best practices, and ecological vulnerability data. They can institute bold trust-building exercises such as joint disaster simulations in the Himalayas, for instance; and invest in collaborative climate security research and development for mutual gains.&nbsp;
The role of civil society and non-state actors in a civilisational climate change-based cooperation will be enormous. Track-two diplomacy, which brings together diverse civil society groups, including local activists, youth and women's groups, scientists, and students, can facilitate a free exchange of ideas, knowledge, and best practices informed by lived experiences.&nbsp;
University consortia, collaborative research programs, and academic events such as conferences, symposia, and workshops on climate-related topics can be fruitful in deepening regional knowledge, methodologies, and strategies.
Thus, basing climate cooperation on deeper civilisational values and identity holds the promise of an enduring, resilient, and effective climate engagement between China and India. Drawing on their unique civilisational positions, rather than the dominant modern nation-state considerations, would enable China and India to actualise a robust, stable, ongoing, mutually beneficial fight against climate change.&nbsp;
The prospects of such a cooperative endeavour, which will foster the revival of the idea of ‘Chindia’—the imagined joint rise of China and India, are within reach.
Robert Mizo is Assistant Professor of Political Science and International Relations at the University of Delhi and holds a PhD in Climate Policy studies. He is currently a Research Fellow at the Toda Peace Institute, Tokyo
This article was issued by the Toda Peace Institute and has been republished from the original with permission.

Reconstructing the China–India climate diplomacy

Traditional donors have sharply scaled back their aid commitments to developing countries over the past year. Some, like the United States, have virtually eliminated their aid programs. According to the Organisation for Economic Co-operation and Development (OECD), official development assistance (ODA) from member countries <a href="https://www.oecd.org/en/about/news/press-releases/2025/04/official-development-assistance-2024-figures.html" target="_blank">declined by 7.1%</a> in 2024, its first annual drop in six years. This trend was not limited to a few major donors. Of the 33 members of the OECD’s Development Assistance Committee (DAC), 22 slashed their aid budgets, and only four countries met the United Nations’ target of allocating 0.7% of gross national income to ODA. The outlook for the coming year offers little hope for improvement, as major DAC donors have announced additional cuts. Most notably, US President Donald Trump’s administration has suspended most foreign aid and dismantled the Agency for International Development (USAID), which dispersed most US government aid dollars. Meanwhile, the United Kingdom plans to <a href="https://www.bbc.com/news/articles/clyrkkv4gd7o" target="_blank">reduce aid spending</a> from 0.5% of GNI to 0.3% by 2027. Similar retrenchment across Europe and North America is reshaping international assistance, disrupting humanitarian and climate-related programs, and creating financing gaps in critical sectors such as health, education, and clean energy. In our 2017 book <a href="https://www.cambridge.org/core/books/going-beyond-aid/B48F59C6D8D2790D403A1A0C44B37612" target="_blank">Going Beyond Aid</a>, we urged developing-country governments to reduce their dependence on foreign aid, not only because it was becoming an unreliable source of funding, but also because other, better ways of financing development were becoming more available. That message is more urgent than ever. As reliance on aid becomes untenable, the international community must mobilise a broader array of financing sources to advance green and sustainable growth. This includes national development banks, industrial investment funds, sovereign wealth funds, and institutional investment in public markets, as well as innovative mechanisms such as debt swaps and public-private partnerships (PPPs). These tools can unlock domestic resources, attract long-term investors, and create synergies between public goals and private capital. Equity investment offers a promising avenue for engaging non-traditional development partners while reducing developing countries’ dependence on debt. Government investment funds, public and private financial institutions, and other private actors can participate by taking equity stakes in public enterprises, financing infrastructure projects, or joining PPPs. Such participation not only alleviates debt burdens but also improves the performance and management of public assets. As government-funded, mission-driven institutions, public development banks (PDBs) have the potential to provide patient capital for green and sustainable investment in emerging and developing economies (EMDEs). Building on the <a href="http://www.dfidatabase.pku.edu.cn/index.htm" target="_blank">pioneering database</a> of public development and financial institutions created by the Institute of New Structural Economics at Peking University, future research can identify effective ways to harness these institutions to fuel low-carbon growth. Responding to growing demand from the economies of the Global South, development partners have increasingly adopted an “entire value chain” approach to the green transition in recent years. This strategy facilitates transfers of low-carbon technologies, diffusion of digital innovations (including trade in services), and industrial modernisation, enabling countries included in China’s Belt and Road Initiative (BRI) to accelerate their shift toward sustainable development. Empirical research supports this approach. An analysis covering 139 countries <a href="https://ember-energy.org/latest-insights/the-first-evidence-of-a-take-off-in-solar-in-africa/" target="_blank">finds</a> that, following policy directives to incorporate green and low-carbon principles into the BRI, carbon intensity (CO₂ emissions per unit of GDP) among participating countries declined significantly between 2013 and 2022. These findings are consistent with another <a href="https://ember-energy.org/latest-insights/the-first-evidence-of-a-take-off-in-solar-in-africa/" target="_blank">recent study</a> showing how China’s solar-energy expansion has helped transform Africa’s power sector. Investment in infrastructure and industrial development can also generate positive spillover effects. Evidence from Sub-Saharan Africa <a href="https://onlinelibrary.wiley.com/doi/full/10.1111/jors.70023" target="_blank">shows</a> that the presence of at least one Chinese-financed infrastructure project in a second-order administrative region (comparable to a municipality) is associated with a 5% increase in nighttime luminosity – a widely used proxy for economic activity. Neighbouring regions experienced a 10-15% rise in luminosity, indicating that the benefits of such projects extend well beyond the immediate investment site.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251104131124_1a11d248a89b0785bc7d7f1d9f721e7e7a2563cbd579c3c672a0900220c19171.jpg" data-media-id="editor_7" data-image-id="20251104131124_1a11d248a89b0785bc7d7f1d9f721e7e7a2563cbd579c3c672a0900220c19171" data-rendition-name="original" width="720" height="405" loading="lazy" alt="development aid and China"></figure>  These outcomes underscore the critical role of infrastructure investment, particularly in energy and transportation projects. By improving electricity access, affordability, and connectivity, they reduce energy poverty, bolster public services, and stimulate economic activity in underserved areas. To meet the evolving challenges of development finance, both traditional and non-traditional donors and creditors should move beyond aid and adopt multidimensional strategies that combine trade, investment, infrastructure, green technology, and digital connectivity, including fintech solutions, to support EMDEs. Importantly, such collaborations should be viewed as a mutual learning process in which partners assume complementary roles and shared responsibilities. To be sure, there have been missteps along the way. China’s financing of coal-fired power plants before 2021, for example, had slowed reduction in CO₂ emissions. But these outcomes, once recognised as policy errors, can help strengthen accountability and foster self-correcting mechanisms within the international development ecosystem. Through ongoing learning and adaptation, global partners can build a more resilient, inclusive, and sustainable framework for development finance. © <a href="https://www.project-syndicate.org/">Project Syndicate</a> Justin Yifu Lin, a former World Bank chief economist and Senior VP, is the honorary dean of the National School of Development and director of the Institute of New Structural Economics at Peking University. Yan Wang is Senior Academic Researcher at Boston University’s Global Development Policy Center.

Development finance must shift away from aid

Nepali Times #1286

The very first frame in The Lama’s Son starts with a vision of Shangrila and the quest of a mythical utopia in the Himalaya when the rest of the world is crumbling away. It is also the personal search of filmmaker Kesang Tseten, but what he finds there are adherents of the Bon Po faith clinging to the last remnants of a culture as it erodes away like the sandstone cliffs of Mustang. “It was while editing the documentary that the story became distilled: how does what we see in the high Himalaya relate to the notion of the Shangrila idyll that especially the West ascribed to them,” asked Tseten during a recent trip to Kathmandu from Berne where he now lives. He continued: “Often and perhaps rightly criticised as an orientalist construct, I wondered if there was any basis at all to the Shangrila notion, and I hung the film on that idea.”&nbsp; Tseten takes us to the vast vistas of Mustang and Dolpo, a landscape of his Tibetan ancestors. This is as much an intimate documentation of families on Nepal’s Himalayan rimland torn between remoteness and globalness as it is about Tseten’s own quest for rootedness.&nbsp; We start from Lubra, a 3,000m village in Mustang the 15 households of which follow the Bon faith. Lama Tsultrim is from a 900-year-old lineage of the animist faith and an exponent of the tradition that is slowly being subsumed first by Buddhism and now modernism. For Tseten, the material is familiar, and not at all exotic as it is for non-Nepalis and indeed for many urban Nepalis. Bon, founded in Tibet, predates Buddhism, but over time, the two religions have come to resemble each other.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111156_ecf8148fbaa17b93c81ddfa3ed244bed266e3ef6af0cd5e6ca7b64c181b97d45.jpg" data-media-id="editor_0" data-image-id="20251113111156_ecf8148fbaa17b93c81ddfa3ed244bed266e3ef6af0cd5e6ca7b64c181b97d45" data-rendition-name="original" width="1920" height="1080" loading="lazy" alt="The periphery cannot hold NT"> </figure>  ‘Both believe in karma, rebirth, and that humans can become enlightened. Nature and spirits are predominant in Bon, and rituals are what keep them benign and alight,’ says Tseten, who rarely narrates in his documentaries. “This is not really a personal film as such, but it has a point of view,” Tseten said. “I decided to have a voice-over on this one and cast my presence in the film.”&nbsp; Lubra's Lama Tsultrim is called upon to perform rituals from Kagbeni and other villages, but there is no one to continue the tradition after him, which is passed from father to son. Lama Tsultrim’s son (hence the title of the film) is a sushi chef in New York and has been gone for 20 years. “The Lama is like a setting sun, his son should come back and take over his father’s responsibilities,” says a local youngster chatting with friends. “If he dies tomorrow, where do we go? We can’t just light butter lamps ourselves to the gods.” It is not only the Lama’s son who has left. The village is nearly empty, and more are planning to leave. One of them is Chimi, a teacher who will be joining her fiancé who is an Uber driver in New York. Her brother is already in Hong Kong. In Lo Manthang a local is back home for a three-month vacation after being in New York for 12 years. A shopkeeper was in Japan for several years, and has returned. “Everything has changed, our language, our tsampa, our religion. We used to work and live together, now the children live separately,” says a middle-aged woman. “There are roads now, and vehicles stop right outside our house, but what’s the point? No one stays home.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111156_47b4c4984fa33e42791b16dba1f078aaa7f9d8bd51ca3bfd5415b436c3a0bf2c.jpg" data-media-id="editor_1" data-image-id="20251113111156_47b4c4984fa33e42791b16dba1f078aaa7f9d8bd51ca3bfd5415b436c3a0bf2c" data-rendition-name="original" width="1920" height="1080" loading="lazy" alt="The periphery cannot hold NT"> </figure>  Like most of Tseten’s films, The Lama’s Son is an honest documentation of a place and people whose lifestyle, culture and heritage cling precariously to the past. In Dri village we come across local women filling their buckets with water. Tseten asks them why the village is so empty: “Where is everyone?” The women reply that they are “here, there and everywhere”. Then it is their turn to ask Tseten about where he lives and what he is doing in their village. Migration is a recurring theme in Tseten’s documentaries from We Corner People, In Search of the Riyal, or Saving Dolma. His previous film Diversity Plaza documented the lives of Nepali and Tibetan emigrants in Jackson Heights in the borough of Queens in New York.&nbsp; Diversity Plaza was shown at DOC NYC in 2023, and The Lama’s Son will be one of only two Asian films shown next week at one of the biggest documentary film festivals in the world.&nbsp; “The Lama’s Son is not loud, not attention grabbing but intimate, so I was surprised they chose a quiet film for a big, flashy event,” Tseten told us. In Lama’s Son, we also see how climate breakdown is impacting Nepal’s trans-Himalayan regions. Lama Tsultrim shows us the aftermath of a recent glacial flood that swept away houses and fields. The debris-covered farms are as hard as cement.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111156_c82126a3c2dc4577b99beb9bef20aafa16f532a3f41e59caea17c93914c59fff.jpg" data-media-id="editor_2" data-image-id="20251113111156_c82126a3c2dc4577b99beb9bef20aafa16f532a3f41e59caea17c93914c59fff" data-rendition-name="original" width="1920" height="1080" loading="lazy" alt="The periphery cannot hold NT"> </figure>  The nearby village of Dhey at 3,900m is a high and dry cold desert. Farmers get one crop in a year, but the springs have gone dry and there is no snow in winter. So they are relocating to New Dhey, closer to the road. We follow Kesang Tseten to Samling in Dolpo, which at 4,200m is another Bon village. Locals are preparing for the Walchu festival in which Lama Sherrab carries out elaborate rituals to appease spirits that can turn malevolent. But unlike Lama Tsultrim in Lubra, Lama Sherrab has a community of lamas to help him, including two sons, one of whom will eventually take on his role. We move on to the adjacent village of Bicher and listen in as locals talk about how despite being dirt poor, they thrive in scarcity and are resilient. “We wear sheepskin, eat stew and yak meat, and drink wine. But we are very poor, we have nothing. Look at how dirty our clothes are. We may be dirty, but we have few illnesses,” says one. But even here in Upper Dolpo, a week’s walk from the nearest road, things are changing. There are mobile phones, readymade clothes and instant noodles.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111156_d1472165cfa9ffa6edbf72de59167e8cbddcc2bf4a7928f7830e099966259a78.jpg" data-media-id="editor_3" data-image-id="20251113111156_d1472165cfa9ffa6edbf72de59167e8cbddcc2bf4a7928f7830e099966259a78" data-rendition-name="original" width="1920" height="1080" loading="lazy" alt="The periphery cannot hold NT"> </figure>  At the Walchu ritual, Tseten watches men and women with hand-woven blankets and down jackets sing and dance after the main ceremony. He narrates: “Bon is sustained by a way of life that fosters a fine but fragile balance between nature and people, where humans come before gods. This is what lies at the heart of Shangrila if there is such a thing.” The film then takes us half-way around the world to a Bon centre in New York, but (spoiler alert) the eponymous Lama’s son never appears. He did not want to be filmed, but it makes for a more powerful portrayal of the life of emigrants forever trapped between two worlds. “Bon villages may be in danger, but the Bon has spread widely across the world,” narrates Tseten, a director who likes to call his storytelling ethnographic, and avoids coming to an apt conclusion. Lama Sherrab’s words after the Walchu ritual is a perfect segue:&nbsp; “Whether you say om mani padme hum (in Buddhism) or matri mi yu (in Bon) they are the same. When you go up, it’s the same heavenly realm. If you go down, it’s still the lord of death who awaits. There isn’t a separate heaven and hell for Buddhists and Bon, it has to be the same for both.” &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025111312110_82817ef48840bb6baa1732d5b0b90c90ead2f9bd9eb0c289940fa61d8058de8d.jpg" data-media-id="editor_4" data-image-id="2025111312110_82817ef48840bb6baa1732d5b0b90c90ead2f9bd9eb0c289940fa61d8058de8d" data-rendition-name="original" width="7087" height="10004" loading="lazy" alt="The Lama's Son NT"> </figure>  The Lama’s Son by Kesang Tseten, 2025 Shunyata Films To be screened at DOC NYC 16 November at 2:05PM local time, Online: 17-30 November Details <a href="https://www.docnyc.net/film/the-lamas-son/">here</a>.

The periphery cannot hold

Intricately painted Buddha, Aryatara, Krishna, and Parvati gaze serenely at visitors at the Kathmandu Art Gallery under muted amber lights. Moving from one artful devotion to the next, a quiet, profound connection to the divine envelopes the visitor. This transcends art to the realm of the spiritual. &nbsp; The gallery’s latest exhibition, Masters of Devotion, features art by 22 artists all from Bhaktapur. They also include Ajay Karmacharya, Purna Prasad Hyoju, Nhuche Kaji Bajracharya, Rajani Sinkhwal, Shashi Dhar Sainju, Surya Bahadur Chitrakar and Sundar Sinkhwal from the Khowpa Paubha Chowmi Pucha. Paubha are religious and devotional art depicting deities and mandala that date back to the 7th century, when Newa artists began to paint images of the gods on cloth. For the artists who practice this craft, the art form is as meditative as it is meticulous.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251025041028_de34b51d48bcee50ae391301e2ff1890be7ecba3df7e563537c273818825aad5.jpg" data-media-id="editor_0" data-image-id="20251025041028_de34b51d48bcee50ae391301e2ff1890be7ecba3df7e563537c273818825aad5" data-rendition-name="original" width="1280" height="960" loading="lazy" alt="art review "> </figure>  The exhibition at the newly-opened space Kathmandu Art Gallery coincides with the festival season and is a collection of extravagant works done in mineral and stone colour, sakura and gouache. The vintage art space is located at Babar Mahal Revisited and is a fitting accompaniment to the paubha featured in the exhibit.&nbsp; Sundar Sinkhwal’s vividly painted Harihara is among the more eye-catching works. “Half of the painting is Shiva and half is Vishnu, hence the name Harihar,”explains Sinkhwal. “Together with their consorts Parvati and Laxmi, I have painted Uma-Maheswor and Laxmi-Narayan.” Nandi and Garuda, the vehicles of the two gods, complete the vibrant painting.&nbsp; In contrast, for his piece titled Lakshmi, Sinkhwal shrouds his canvas in dark colours to paint Kuber, the deity revered as the custodian to the wealth in the Hindu pantheon, accompanied by two khyak apparitions —one black, the other white— both mythical creatures in Newari folklore.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251025041032_1bde6de442b742c300bb8c9278ea8886445aa8df47076fd9aa362ce1f8bef903.jpg" data-media-id="editor_1" data-image-id="20251025041032_1bde6de442b742c300bb8c9278ea8886445aa8df47076fd9aa362ce1f8bef903" data-rendition-name="original" width="1280" height="960" loading="lazy" alt="art exhibition"> </figure>  “The black khyak is considered inauspicious, while white ones are a symbol of good luck,” explains Sinkhwal. Purna Prasad Hyoju has used mineral paint on canvas for a powerful depiction of Ardhanareswar, the composite form of Shiva and his consort Parvati.&nbsp; “I drew inspiration from the Newari Swasthani story about the separation of Shiva and Satidevi,” says Hyoju. Legend has it that Shiva, unwilling to part from his consort, reincarnated as a unified dual gender form of himself and Parvati. Hyoju has painted goddess Parvati in bright yellow, in homage to one of her other manifestations, Gauri, which means radiant.&nbsp; Meanwhile, Ratna Gopal Sinkhwal’s Kurkula Devi, done in stone pigment, is radiant on the cotton canvas. “Kurkula Devi is a tantric goddess whose traces are found in the Sadhana Mala,” says Sinkhwal. “The stone pigment is what makes the goddess look like she is gleaming.” One of Sinkhwal’s other works draws from stories in the Mahabharat to depict Bhimsen, Draupadi, Dushasan and Akash Bhairav in confrontation, expressions fierce.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251025041028_72eea52c8504eccb8b3be7cd4cef616dfb8efd821e8b1e1ae8f440f10782be11.jpg" data-media-id="editor_2" data-image-id="20251025041028_72eea52c8504eccb8b3be7cd4cef616dfb8efd821e8b1e1ae8f440f10782be11" data-rendition-name="original" width="1280" height="854" loading="lazy" alt="art exhibition"> </figure>  The opening of the exhibition last week also featured a music session, during which some of the artists sang traditional songs. Their voices joined the rhythm of the madal and melody of the harmonium, adding warmth to the crisp autumn evening.&nbsp; Each painstakingly detailed paubha reflects the artists’ devotion to divinity and mythology, as well as their heritage. Masters of Devotion showcases the work of veritable masters of their craft, and is a must-visit for art connoisseurs and devotees alike. Says the gallery’s Sangeeta Rana Thapa: “It is our honour to celebrate the artists’ work—to stand among pieces that embody both devotion and mastery, and to witness a tradition that continues to inspire us.” Masters of Devotion Kathmandu Art Gallery Baber Mahal Revisited Until 22 November

Artful devotion

Edmund Hillary once said that the Sherpa were the most researched, dissected and blood-taken ethnic group in the world. Living below the highest mountains in the world, the trans-Himalayan traders were genetically adapted to high altitude, their culture spanning both sides of the border, and with average per capita income of the Khumbu five times that of the rest of Nepal. But there are other less-known Sherpas in Nepal’s periphery: in the Langtang, Barun and Rolwaling valleys.&nbsp; Norwegian mountaineer Jon Gangdal’s latest book, Guilt &amp; Glory: Climbing with Sherpas is about his deep personal and four-decade long association with his climbing partners from Rolwaling. Guilt &amp; Glory reads more like Gangdal’s memoir and the mountains he has climbed, but it is also a tribute to the selfless friendship with fellow climbers from Nepal. It also exposes the inherently asymmetric relationship between expeditions and their employees in the Himalaya. Earlier mountaineering narratives overlooked the role of Nepal’s climbing guides in putting their clients on summits. But in recent years there has been increasing recognition that most expeditions would just not be possible without them. SUMMIT SUPPORT And that is where Gangdal’s book fits in: between the glory of a successful summit and guilt about not giving due credit to the sacrifice and professionalism of a people whose surname and ethnicity is now a synonym for support staff of G-7 Summits. After failure and tragedy on a 1994 expedition on Everest West Ridge in which his climbing partner Mingma Norbu was killed in an avalanche, Gangdal is tormented by guilt and supports his widow Ang Sona and her family. ‘The Art of Succeeding When You Have Failed’ was the title of his lecture series in which Gangdal became an outspoken critic of military-style assaults on Himalayan peaks, and self-seeking climbers on them. In a comment he wrote for <a href="https://archive.nepalitimes.com/article/nation/everest-dangerous-place-to-work,1316" target="_blank">Nepali Times in #704 in 2014 </a>after an avalanche killed 16 Nepali guides on the Khumbu Icefall, he argued that equality and safety of climbing Sherpas could only happen ‘if we turn the whole Everest pyramid upside down’. He wrote: ‘We can feel nothing but grief and pain with the families of the brave boys who gave their lives for … for what? For the glory of their nation, like at war? For the glory of their attention-seeking sahibs who have had the highest mountains in the world as their playground for more than a century? Or for what we all have to do: our daily duty to feed ourselves and our families.’ Guilt &amp; Glory expands on that theme, weaving in his climbing adventures. He realises that the egalitarian Norwegian approach in decision-making does not work in the East’ where the prevalent notion is that a leader should lead. Gangdal notes that with a few tweaks, the twain of East and West can indeed meet. In 1996 on the north face of Everest while a major tragedy was unfolding on the Nepal side, Gangdal tries to ‘play Sherpa’ hauling twice the load of his Sherpa companions and is knocked out with exhaustion and has to abandon the climb. Climbers have often justified not helping fellow climbers in distress in the Death Zone saying that ethics at sea level do not apply at eight thousand metres high on a mountain. But Gangdal quotes expedition doctor Morten Rostrup: ‘When you pass climbers who are sick or in danger on the way to the summit, you should always do something … continuing to the summit shows a lack of humanity.’ Foreign climbers are on top of Maslow’s hierarchy of needs, and in a monastery below Manaslu, Gangdal once held a long one-sided discussion with the abbott on why people’s basic needs need to be met before higher aspirations can be pursued. The asymmetry in the relation between sahibs and porters is less glaring than it used to be. Many mountaineers have struck life-long friendships with bonds with their employees and their families in Nepal. And, as Gangdal writes, ‘Education … has helped reduce the asymmetry between the Sherpa people and us foreign climbers.’ Unlike other books about Himalayan mountaineering &nbsp;this one focuses on the Rolwaling, the less visited and wilder valley in the shadow of Gauri Shankar, and protected by the goddess Tseringma.&nbsp; Noted Rolwaling Sherpas include Chhiring Dorje who made the heroic rescue on K2 in 2008, Dawa Yangzum, the first Nepali woman to summit all 14 eight-thousanders, Tamting Sherpa who has also climbed all 8,000m peaks, TGemba Tsheri who became the youngest person to climb Everst at age 16 in 2001. <a href="https://www.cambridge.org/core/books/power-of-the-periphery/deep-ecologists/75228182BC490F8AC31C8E4C8335F435" target="_blank">Rolwaling also has a strong Norwegian connection</a>, it is where <a href="https://www.theguardian.com/environment/2009/jan/15/obituary-arne-naess" target="_blank">Arne Næss</a> who coined the term ‘deep ecology’, and mountaineer and eco-philosopher <a href="https://nepalitimes.com/review/norway-nepal-a-love-story" target="_blank">Sigmund Kvaløy</a> did their research and exploration in 1971.&nbsp; There is one interesting tidbit with contemporary non-mountaineering relevance from Guilt &amp; Glory: Næss and Kvaløy’s Rowaling research was bankrolled by Arne’s brother Erling Dekke Næss, a Norwegian shipping magnate. But Rolwaling was a restricted area in those days because of Khampa activity, and the Norwegians approached Prince Gyanendra who granted them permission in return for setting up the Royal Nepal Shipping Corporation. Gyanendra became chair of that controversial company and Erling Næss was adviser. Guilt &amp; Glory is not just about mountaineering, and is sprinkled with anecdotes and encounters with everything from Maoists to yetis. It is written with compassion and a deep respect for Nepal and its people.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251017111028_3fd1da00a1362a6c3f07807ec55b9e5d9163c11fb759aa09530a5ea486751d24.jpg" data-media-id="editor_4" data-image-id="20251017111028_3fd1da00a1362a6c3f07807ec55b9e5d9163c11fb759aa09530a5ea486751d24" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Guilt &amp; Glory book"> </figure>

West meets East in the Himalaya

As a young girl, Jaysara Baral remembers trying to gently catch bumblebees buzzing around flowers at springtime, curious to know what they would feel like in the palm of her hand. Decades later, clad in her beekeeper overalls and hood, she looks out towards the rows upon rows of beehives stretched across her land, ready to start another day of work. &nbsp; Baral is one of several women beekeepers in Surkhet, and she is among the local entrepreneurs leading the charge in her district and the province. She has tended the land ever since she was young, and began her career in agriculture as a mushroom farmer before she discovered beekeeping seven years ago.&nbsp; Soon after, she participated in a short training at the Karnali Province Beekeepers’ Federation, and officially began her business with five hives. Seven years later, she has 100 hives, 42 of which she added in the last year. She does most of the work herself.&nbsp; “Beekeeping is a more involved profession than other jobs,” she explains. “You need to know bee behavior intimately and be trained in handling them.” When Nepali Times spoke with her last week, Baral had just returned to Surkhet after transporting all of her hives to Bardia, where her bees will graze on the nectar-rich mustard fields this time of year. &nbsp;While her bees are away, Baral is busy packing the latest round of harvested honey to send it off to waiting customers. As her beehives increased, Baral went from selling jars of honey to her neighbours to supplying hundreds of kg at a time to customers in Pokhara, Kathmandu, and as far as Jhapa. She earns a profit of up to Rs600,000 every year despite challenges like market access.&nbsp; “The personal and professional struggles of women are universal. We are just as capable as anyone to build and sustain businesses, or achieve whatever they aspire to,” she says.&nbsp; Last year, her bees produced 2,500kg of honey. This year, with more hives, she expects that she will have a supply of up to 3,000kg. “I have all this supply, but not enough market,” she says. “Our greatest need as entrepreneurs is to be connected to the markets so that local products have nation-wide reach. Bees produce honey for up to six months a year, feeding on flowers and ripening crops, pollinating them along the way.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025112011114_2444040321d3c4ce6365e812cd89c4ceda9d7485765ab3bac8194161f47674d0.jpg" data-media-id="editor_0" data-image-id="2025112011114_2444040321d3c4ce6365e812cd89c4ceda9d7485765ab3bac8194161f47674d0" data-rendition-name="original" width="1512" height="1000" loading="lazy" alt="Jaysara Baral"> </figure>  POLLINATION Baral has been keeping Apis mellifera European bees so far, and just this year has started with a single hive of Apis cerana Asiatic bees. &nbsp; The bees pollinate more than ten types of trees and crops, and contribute to healthier harvests, stronger community forests, biodiversity expansion and more resilient local food systems. But bee populations are at risk due to urbanisation-induced habitat loss, climate change, and the use of pesticides. “If there are no bees to pollinate, there are no flowers, no forest, no people, no planet,” she says.&nbsp; In October, on the International Day of Rural Women, Baral received the Women’s Creativity in Rural Life Award from the Women’s World Summit Foundation (WWSF) in Switzerland. But the biggest reward is that her hardworking bees have given the single mother the income to educate her daughter who has graduated college and is preparing for a job in the banking sector. With her business having gained solid footing, Baral has also shifted focus to sharing her beekeeping knowhow to the younger generation. Through her partnership with Kopila Valley Sewa Samaj, Baral at present teaches students at Kopila Valley School about bees and their role as pollinators for the environment and agriculture. She is also actively mentors women farmers in her community and promotes sustainable agricultural practices. “Jaysara’s hard work and creativity are an inspiration to all of us,” said SP Kalaunee of the BlinkNow Foundation, which funds Koplia Valley programs in Surkhet and supports Baral’s local entrepreneurship. “Her leadership shows the power of women to build sustainable and thriving communities.” &nbsp;

The beekeeper of Surkhet

<a href="https://nepalitimes.com/here-now/run-sunmaya-run">Nepal’s ultra-marathoner Sunmaya Budha</a> won her fifth gold medal of 2025 at the Ultra-Trail Cape Town 100km championship in South Africa on 22 November and claimed the World Trail Majors title, marking one of the biggest achievements ever recorded by a Nepali trail runner.&nbsp;
Budha completed the 99km trail with an elevation gain of 4,676m in 12 hours 25 minutes and 55 seconds, and was nearly an hour ahead of her second-placed competitor.&nbsp;
The 27-year-old t<a href="https://nepalitimes.com/here-now/nepali-trail-running-champions">rail endurance runner</a> has ran six races in 2025, and has been racking up outstanding performances across the world.&nbsp;
In September, Budha earned a silver medal at the 3rd World Mountain and Trail Running Championships, becoming the first Asian athlete to have ever finished that high in the Long Trail competition at the World Championships.&nbsp;
Additionally, Budha claimed gold medals at the Anta Hong Kong 100 in January, the Chengdu Trail 60 in March, the Ultra-Trail Mount Yun 30K in April and Annapurna Marathon 42K in June.
Budha comes from a farming family in Nepal’s remote Jumla district, and trained as an ultra marathoner on Nepal’s rugged mountain terrain.&nbsp;
"I have traveled to many countries, but the best place I can train is in my village, Jumla," Budha said following her victory last week. "I have a big team supporting me — without them, it would not be possible to be strategic and consistent. This win is for everyone who believes Nepali runners deserve a future as professional athletes."
The athlete is part of the Asia Pacific Adventure Group, led by team director Ryan S. Blair and coach Andy Dubois. She is ranked world 8th for 100km category events and 17th in the world by the International Trail Running Association (ITRA).
"As countries with strong sporting traditions celebrate their athletes as national treasures, Nepal must do the same — honouring runners not only when they win, but throughout their demanding professional careers," says Preeti Khattri, Director of Nepal Trail Series Pvt Ltd and team lead for the Nepali contingent, who manages local operations for APA's professional Nepali trail runners.&nbsp;
She added: "Athletes like Sunmaya carry the nation's identity, discipline, and resilience onto the world stage. Their presence brings immense pride to all Nepalis- which can be a big advantage for the tourism industry too."&nbsp;
SUNMAYA BUDHA - 2025 SEASON&nbsp;
1. Anta Hong Kong 100 (18 January)&nbsp;
● Distance: 102km, 4,882m elevation gain&nbsp;
● Result: 1st place (Winner)&nbsp;
● Time: 11:11:47&nbsp;
● New course record (27 minutes faster than previous record)&nbsp;
2. Chengdu Trail 60 (29 March)&nbsp;
● Distance: 58.2km, 2,650m elevation gain&nbsp;
● Result: 1st place (Winner)&nbsp;
● Time: 05:41:48&nbsp;
● Overall: 9th out of 926 runners&nbsp;
3. Ultra-Trail Mount Yun by UTMB - 30K (20 April)&nbsp;
● Distance: 29.7km, 1,751m elevation gain&nbsp;
● Result: 1st place (Winner)&nbsp;
● Time: 03:10:12&nbsp;
● Overall: 3rd out of 1,144 runners&nbsp;
4. Annapurna Marathon 42K (3 June)&nbsp;
● Distance: 42 km&nbsp;
● Result: 1st place (Winner)&nbsp;
5. World Mountain and Trail Running Championships - Long Trail (27 September)&nbsp;
● Location: Canfranc-Pirineos, Spain&nbsp;
● Distance: 82 km, 5,413m elevation gain&nbsp;
● Result: 2nd place (Silver Medal)&nbsp;
● Time: 10:23:03&nbsp;
● Winner: Katie Schide (USA) - 9:57:59&nbsp;
6. Ultra-Trail Cape Town 100k (22 November)&nbsp;
● Distance: 99km, 4,676m elevation gain
● Result: 1st place (Winner) - World Trail Majors Champion&nbsp;
● Time: 12:25:55&nbsp;
● Nearly one hour ahead of 2nd place

Nepali ultra-marathoner claims World Trail Majors title

Groundwater is like a phone battery, it needs to be regularly recharged. As springs go dry across the Himalayan foothills due to over-extraction and climate change, communities in eastern Nepal are reviving traditional knowledge to replenish aquifers. The town of Dhankuta is located along the spine of a ridge and is struggling with its water supply. Unregulated pumping is one reason, and weather extremes due to climate breakdown is the other. Since water is so important for life, necessity has become the mother of invention here. More accurately, it is the mother of re-invention — since recharging ground water is a traditional practice that has been discontinued. Communities are practicing sustainable water management again by reviving recharge ponds that had fallen into disuse as well as rainwater recycling. Some of these indigenous practices have eroded over time with outmigration and modernisation. The nearby village of Khambela is dominated by the indigenous Aathpahariya Rai community and is building on its ancestral practice of rainwater harvesting with new technology developed by the group, SmartPaani.&nbsp; Households collect rainwater during four monsoon months in tanks of up to 10,000 litres for household use and irrigating &nbsp;vegetable patches in the dry season.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251124031112_b48e18e9c85ed460210d475041dce6ba5917ab31db0a16aca2c8e0f0356c9038.jpg" data-media-id="editor_0" data-image-id="20251124031112_b48e18e9c85ed460210d475041dce6ba5917ab31db0a16aca2c8e0f0356c9038" data-rendition-name="original" width="1125" height="1500" loading="lazy" alt="Storing rain inside mountains NT"> </figure>  “The rainwater harvesting installation here uses a rapid sand filter system that allows rainwater to move rapidly through the builtin filtration unit,” says Jyotsna Lama from Kathmandu-based SmartPaani. “The clean water is stored in tanks for future use.” The initiative is supported by the International Centre for Integrated Mountain Development (ICIMOD) and local municipalities. Local households contribute Rs50 a month for maintenance. “During the rainy season there is enough water in the wells and springs,” says a local farmer Sangita Rai. “But storing monsoon rain is enough to last the whole dry season.” Dhankuta town itself has a recharge pond at Sukepokhari, which itself means ‘dry pond’. &nbsp;The 24m diameter pond can hold up to 200,000 litres and lets it seep slowly to recharge the aquifer. One in four springs in &nbsp;Dhankuta have dried up, and Sukepokhari is helping revive them.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251124031112_0db2a186eec5194d37492066e6d0b939569254e8feca6c6dd757d28147267b2f.jpg" data-media-id="editor_1" data-image-id="20251124031112_0db2a186eec5194d37492066e6d0b939569254e8feca6c6dd757d28147267b2f" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="Storing rain inside mountains NT"> <figcaption>Sukepokhari</figcaption> </figure>  The mountains around Dhankuta act like a sponge, absorbing water in the dry season and letting it out through springs. But water started becoming scarce when the town’s expanding population started pumping up water. Plastic waste and other pollutants contaminated the remaining water. Sukepokhari’s caretaker is Krishna Kumar Thakuri, fondly known as ‘Pani Ba’ by locals who regard him as a passionate father figure. He regularly monitors rainfall and the water level in the pond to gauge how much of it is seeping into the ground to recharge the groundwater.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025112403118_b412598c4473f2bb33900bab7e2084f584e7e88c1a92f6b9c09e940e23e4ce29.jpg" data-media-id="editor_2" data-image-id="2025112403118_b412598c4473f2bb33900bab7e2084f584e7e88c1a92f6b9c09e940e23e4ce29" data-rendition-name="original" width="1000" height="1475" loading="lazy" alt="Storing rain inside mountains NT"> <figcaption>Caretaker of Sukepokhari Krishna Kumar Thakuri fondly known as Pani Ba.</figcaption> </figure>  “We harvest rain that falls in the surrounding slopes,” explains Thakuri. “But a lot of leaves, vegetation and sediment also flows into the pond and has to be desilted every year.” The pond provides drinking water to around 150-200 households and enables irrigation to 10 households in surrounding areas. Water from the pond further flows and supports springs down the mountains.&nbsp; Off the walking trail is Dale Pokhari, another recharge pond in the scenic village of Dhojedanda. After the pond was revived two springs sprang back into life again, supplying water to six households. “There used to be multiple springs and water sources, and biodiversity was diverse, but as people started to dig up wells and drag water sources to their homes via plastic pipes, the water sources started drying up,” explains Phurba Sherpa. But now there is more water flowing out of springs.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251124031112_dd71cdc337f6275b179fdab9ded358a1dcdb53c5e286d493aa2182e3f35ce32e.jpg" data-media-id="editor_3" data-image-id="20251124031112_dd71cdc337f6275b179fdab9ded358a1dcdb53c5e286d493aa2182e3f35ce32e" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="Storing rain inside mountains NT"> <figcaption>Dalepokhari</figcaption> </figure>  WATER IS LIFE Syaule-Sipting Homestay in Dhankuta has been using water sustainably after facing shortages. It has now built a bio-sand filtration system in the water tanks, so that water is safe for use by four households One of the homestays also uses a rainwater harvesting system. While the bio-sand and rainwater harvesting are used for cooking, washing and other purposes, table top filtration systems are used for drinking. Adequate safe drinking water is also helpful to revive the area’s eco-tourism potential. Safe drinking water is important so visitors are not turned off, says Anu K Lama of ICIMOD. She adds, “Health and hygiene are important for everyone. But foreigners do not have the strong immune system that locals have. Clean and adequate supply is necessary especially if we are targetting foreign guests.”

Storing rain inside mountains

Nepalis worship the sun, and mark its seasonal passage with festivals. Adding to that spiritual reverence now is the economic relevance of solar power. Fast-flowing Himalayan rivers give Nepal a total feasible hydropower generation capacity of 48,000MW, of which only 3,600 has so far been harnessed. Yet, Nepal’s total solar power potential has been calculated to be nearly 10 times higher at 432,000MW. &nbsp; With over 300 days of sunshine a year, the country could produce 3.6 to 6.2 units of electricity per square meter based on its solar radiation levels.&nbsp; This potential, combined with decreasing installation costs of Chinese-manufactured photovoltaic cells and other means, is a viable and affordable alternative to Nepal’s over-reliance on hydropower which faces concerns about the destruction of riverine ecosystems, as well as risk from glacial lake floods caused by climate breakdown. However, restrictive domestic energy policies and geopolitical sensitivities mean Nepal is failing to diversify fast enough to tap this tremendous solar energy potential. Nepal’s hydropower generation is almost entirely from run-of-river projects that do not have large reservoirs. Many such projects in Nepal and across the Himalaya have been swept away by glacial lake outburst floods in recent years.&nbsp; Such risks and limitations to hydropower should have prompted the Nepal government to jump-start investment into solar farms, but the main reason is that the Nepal Electricity Authority (NEA) caps solar power at just 10% of total capacity. There is no official explanation, but it is likely due to the outdated perception that solar technology cannot supply a consistent energy stream at evening and morning peak loads.&nbsp; But today, there are plenty of ways around it, including pump storage schemes that use daytime solar power to pump water from a river to a reservoir and drain it to generate electricity at night. Battery technology is now more advanced, and affordable enough to make grid-scale batteries feasible.&nbsp; But then there is an issue of tariffs, which are much lower for solar at Rs5 per energy unit, and competitive bidding forces companies to lower it even further. But there is no bidding process for hydropower and licenses are given out on a first-come, first-served basis with a fixed rate of Rs6.5 per unit regardless of location.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025112303118_c3280cddae6f3305d07319011dd9c187005822a9b905bb849c36b95e3ad0d516.png" data-media-id="editor_0" data-image-id="2025112303118_c3280cddae6f3305d07319011dd9c187005822a9b905bb849c36b95e3ad0d516" data-rendition-name="original" width="1109" height="887" loading="lazy" alt="Here comes the sun"> </figure>  SUPPLY VS DEMAND Hydropower is supply-driven, while solar responds to demand, so under such a discouraging scenario, solar power accounts for only 5% of Nepal’s total energy mix. “Given the environmental risks to hydropower, investors are now demanding tariffs on hydropower to be increased. So the question to the government is, are you paying more money for hydropower or willing to buy more of the cheaper solar power,” said energy entrepreneur Kushal Gurung. Solar investors are lobbying the government to raise the cap on solar power to 30% and expand zoning policies so that solar plants can be built in areas with high potential, such as Dolpo and Mustang in the trans-Himalaya. These regions are sparsely populated, arid, have a cold climate and high solar radiation levels — ideal conditions for photovoltaics. Solar power’s biggest advantage is its cost-effectiveness compared to hydropower, with the operating cost of a hydropower plant up to four times higher than of a solar plant of the same generation capacity. Investors are no longer assured of a return on investment on hydropower due to climate risk which have increased insurance premiums. “Last year, when the government opened a bidding for 800MW of solar power, the private sector was ready to invest 3,000MW. Both banks and investors were convinced about the potential for solar energy, but the government and especially the bureaucracy, was not on the same wavelength,” added Gurung.&nbsp; Interim Energy Minister Kulman Ghising is said to be interested in increasing the cap on solar energy, but there is a question whether he will remain in office since he has launched his only Ujyalo Nepal party to contest elections in March. GEOGRAPHY AND GEOPOLITICS In 2018, Nepal’s only foreign private equity form Dolma Himalayan Climate Fund (DHCF) pitched a proposal to generate 150MW from a solar farm and store 20MW of it in battery systems in Mustang to meet seasonal and daily peaks. It got approval from Investment Board Nepal (IBN) and had already poured millions into the project when the Department of Mines instructed all developers in Mustang to halt their projects, citing the discovery of uranium ore. But insiders say the real reason was due to pressure from the Chinese government’s security concerns about a Western investor being involved so close to the border with Tibet.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025112303118_5946a5f1ba63f34c88f900c6d12b37d0101effb76e8a7a5397cd6451c16cd5b2.jpg" data-media-id="editor_1" data-image-id="2025112303118_5946a5f1ba63f34c88f900c6d12b37d0101effb76e8a7a5397cd6451c16cd5b2" data-rendition-name="original" width="800" height="450" loading="lazy" alt="Here comes the sun NT"> <figcaption>Photo: GHAM POWER</figcaption> </figure>  The same thing happened, but in reverse, when the Chinese company Risen Energy was interested in investing $190 million on a grid-connected 125MW photovoltaic generation system in Banke and Kapilvastu districts near the Indian border. Risen’s subsidiary, Risen Energy Singapore JV, was negotiating with IBN to commit $190 million in the project which would also store 20MW of daytime generation for morning and evening peak demand. But the agreement was not signed because the Indian authorities were concerned about Chinese involvement so close to their border. India has also refused to buy electricity from any hydropower plant in Nepal that has Chinese or other foreign investment or contractors. Indian state-owned companies are currently building or planning hydropower plants in Nepal to generate nearly 3,000MW, mostly for export.&nbsp; But not every Chinese-backed project has been blocked. In 2024, China handed over two solar-powered livelihood projects to a local community in Lalitpur — a community solar bathhouse and a rooftop photovoltaic power system. Funded by the Yunnan People’s Association for Friendship with Foreign Countries, the projects aim to improve living conditions. The initiative forms part of the Chinese Embassy’s ‘Happy Community’ program (幸福社区, Xìngfú Shèqū) under the China–South Asia Poverty Reduction and Development Cooperation Center.&nbsp; Says Gurung: “Hydropower is a geopolitical mess, but it has well and truly started in solar power too. It now all comes down to how we handle it, and we need deft diplomacy to make sure our projects are not indefinitely delayed as has happened in the past.”&nbsp; LOW-HANGING FRUIT Despite domestic restrictions and geopolitics, there are still small-scale opportunities for solar energy entrepreneurs to cash in, such as net metering. Most industries in Nepal have enough rooftop space to generate 500KW to 1MW of solar energy. Combined, they would generate a substantial amount of energy to feed into the grid. Factories, supermarkets and chain stores are often bankable and trusted by financial institutions from which they could easily get credit.&nbsp; China could also take advantage of Nepal’s high solar power potential. Given that the United States has only imposed a 10% tariff on Nepal, China could set up PV manufacturing plants in Nepal.&nbsp; However, this requires government-to-government which could run into trouble, again because of geopolitics. The same applies for the Carbon Border Adjustment Mechanism which is a carbon tariff on carbon intensive products, such as steel, cement and some electricity, imported to the European Union.&nbsp; Chinese products have suffered under this mechanism but Chinese products made in Nepal can be competitive in the European market given lower carbon tax for Nepal. Clean energy has long been an area where Nepal hopes to attract Chinese investment — not only in hydropower, but also in solar and wind energy.&nbsp; With contributions from Qian Sun, Global Voices.&nbsp;

Nepal, here comes the sun

It should not be surprising that negotiations here at the COP30 climate summit is stuck over a clause calling for phasing out fossil fuel in order to save the biosphere from climate breakdown. After all, the past two summits have been hosted by petro-states, and Brazil itself is now the largest producer of oil in Latin America. Talks on final resolution were also delayed by a fire that broke out on Wednesday in one of the tent venues. The climate conference has now been extended by a day.&nbsp; But the disagreements go much deeper. On the one hand, the main petroleum exporters don’t want any reduction in fossil fuel use, while developing countries do not want to phase out unless compensated for <a href="https://nepalitimes.com/here-now/global-warning-bell-in-belem">switching to renewables</a>. In all this, the impact of climate breakdown on the Himalaya, the Alps and other mountain ranges has again fallen by the wayside. Mountains are accurate barometers of climate change, and the High Asia is the largest repository of fresh water stored as ice after the polar regions. “Mountains and mountain communities are the most impacted in terms of climate justice. Mountain communities have contributed to nature and water resources, yet they face the greatest hardships,” said Nepal’s delegate Maheshwar Dhakal.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122061112_45e75506818eff60f9c496de760ef44ef668f366c5037a01a92b396638ca27ee.jpg" data-media-id="editor_1" data-image-id="20251122061112_45e75506818eff60f9c496de760ef44ef668f366c5037a01a92b396638ca27ee" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Making molehills out of mountains at COP30 NT"> <figcaption>Nepal's Minister of Agriculture and Livestock delivering remarks at COP30 in Belém.</figcaption> </figure>  At COP28 in the UAE two years ago, Andorra and Kyrgyzstan pushed for mountain regions of the world to be high on the agenda. Nepal could have led this agenda, but it lacked diplomatic strategy and leadership. By COP29 in Baku last year, Nepal, Andorra, Bhutan and Kyrgyzstan raised the mountain agenda. But action on this is moving at a glacial pace. In Baku, President Ram Chandra Paudel called for international unity to tackle climate change and stressed the urgency of supporting mountain nations, which are bearing the brunt of the climate crisis despite historically contributing the least to global emissions. Now at COP30, mountain nations have collaborated to lobby for support and highlight the vulnerabilities of mountain regions. Nepal initiated the Sagarmatha Sambad, a call for action that emphasised the need for a dedicated fund to safeguard mountain ecosystems-though its launch in May, but foreign participation was low-level.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122061112_b24a1e3205033325dc04f2baed56fe161d418d362f3e43b861b46483e353341b.jpg" data-media-id="editor_2" data-image-id="20251122061112_b24a1e3205033325dc04f2baed56fe161d418d362f3e43b861b46483e353341b" data-rendition-name="original" width="1333" height="1000" loading="lazy" alt="Making molehills out of mountains at COP30 NT"> <figcaption>Meeting of mountain nations at COP30</figcaption> </figure>  Nepal has been branding Sagarmatha Sambad across negotiation rooms, meetings, and side events in Belém, but it does not look like it is getting much traction even though the Nepal delegation <a href="https://nepalitimes.com/news/cop-must-cop-to-its-failures">has been leading mountain countries</a>. Nepal’s negotiator Manjeet Dhakal says that after many rounds of interventions and support from other highland nations, the term ‘mountains’ has been included in the new Global Stocktake text. Himalaya, Andes and other mountain countries participated in the Presidency’s consultations on mountains and climate change which will pave the way for a special dialogue at the June 2026 session in Bonn.&nbsp; The COP Presidency has also requested the subsidiary bodies-SBSTA (science/technical advice) and SBI (implementation) to hold a formal dialogue on mountains and climate impact in Bonn. The dialogue may then decide whether to establish an annual dialogue within the COP process. SBSTA and SBI chairs must appoint two co-facilitators-one from a developing country and one from a developed country.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122061112_b02db373d3f60b0d1c2e3c547dd0663013147dac0b2bcf2774a45840824da9a3.jpg" data-media-id="editor_4" data-image-id="20251122061112_b02db373d3f60b0d1c2e3c547dd0663013147dac0b2bcf2774a45840824da9a3" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Making molehills out of mountains at COP30 NT"> </figure>  This is a first step toward potentially creating an annual mountain dialogue within the climate process — an important move for regions like the Himalayas. Kyrgyzstan has been particularly clear and vocal about its mountain priorities.&nbsp; Dinara Kemelova, Special Envoy of the President of Kyrgyzstan on the Mountain Agenda, said: “We have been promoting the creation of a Global Mountain Resilience Center in Kyrgyzstan — an international platform for science, early warning, data sharing, adaptation technologies, and training for mountain countries.” Kyrgyzstan has also demanded better access to climate finance, saying mountain countries remain severely under-funded.&nbsp; David Forné Massoni, Secretary of State for Energy Transition, Transport and Mobility of Andorra, said there was now “one mountain voice” sharing experiences and collaborating on policies that support mountain livelihoods and ecosystems. Nepal has been vocal on the mountain agenda, but it continues to lack clear priorities and <a href="https://nepalitimes.com/opinion/guest-editorial/climate-of-tragedy-and-apathy">strong action on the global platform</a>. Still, through the representation of mountain communities, Nepal is gaining visibility, which is positive step forward.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122061112_37b9fb5fd13eae18cde82494bbbdb238d32f0cfc9869f7f9b18f398a03d659b9.jpg" data-media-id="editor_6" data-image-id="20251122061112_37b9fb5fd13eae18cde82494bbbdb238d32f0cfc9869f7f9b18f398a03d659b9" data-rendition-name="original" width="1433" height="1000" loading="lazy" alt="Making molehills out of mountains at COP30 NT"> </figure>  1.5°C OR 2.9°C? Mountain regions of the world are warming faster than the global average. The Himalaya, for example, is heating up 0.7°C more rapidly than elsewhere due to what is called ‘altitude effect’. Warming threatens mountain ecosystems, accelerates glacier melt that feed rivers, and increases catastrophic risks downstream. The <a href="https://wedocs.unep.org/bitstream/handle/20.500.11822/48854/EGR2025.pdf?sequence=3&amp;amp;isAllowed=y">UNEP Emissions Gap Report 2025</a> states that even if all countires meet their voluntary commitments, global temperatures are still projected to rise 2.3–2.5°C by 2050.&nbsp; The report concludes countries are dangerously overshooting the limit warming to 1.5°C. UNEP Executive Director Inger Andersen said: “We are already off the target, but not out of time.”&nbsp; To limit overshoot to about 0.3°C with a 66% chance and return to 1.5°C by 2100, emissions must fall 26% by 2030 and 46% by 2035. For mountain nations like Nepal this means rising temperatures in high altitudes, <a href="https://nepalitimes.com/here-now/hydropower-on-thin-ice">increasing GLOF (glacial lake outburst flood) risks</a>.&nbsp; Nepal has experienced more frequent and destructive GLOF events in recent years. Changing rainfall patterns have heavily impacted mountain communities. Water scarcity in some regions and unusually heavy rainfall in Manang and Mustang are signals of climate stress accelerating in mountain environments.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122061112_8aa588e19fb927946066fd9e4f251fa9bcf463206008fb3469fcb237e6026555.jpg" data-media-id="editor_9" data-image-id="20251122061112_8aa588e19fb927946066fd9e4f251fa9bcf463206008fb3469fcb237e6026555" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Making molehills out of mountains at COP30 NT"> </figure>  Nepal on a <a href="https://www.germanwatch.org/en/cri">list of the 10 most at-risk countries</a> to climate impact in 2024. Bill Hare, Director of Climate Analytics, says keeping global temperature rise to 1.5°C, as promised in the Paris Agreement, is “almost certainly impossible.” This is due to the failure to cut emissions between 2020 and 2025 and because the climate system appears to be running hotter than expected. He notes that if emissions are cut by 50% by 2030, the climate response could still keep warming to around 1.5-1.6°C. If emissions are not halved by 2030 but strong action is still taken, peak warming could be limited to 1.6–1.7°C — an achievable ambition. Hare suggests deep methane reductions could significantly limit peak temperatures. He argues that 1.5°C must remain the benchmark because current warming is already causing devastating impacts globally.&nbsp; Keeping 1.5°C within reach minimises risks, losses and damage. The <a href="https://climateactiontracker.org/documents/1353/CAT_2025-11-%2019_Briefing_COP30_EnergyMethaneGoals.pdf">Climate Action Tracker </a>suggests three near-term actions to bend the warming curve below 2°C: Reducing methane, Tripling renewable energy, Doubling energy efficiency. The steps taken at COP30 will remain small and insufficient to meet these targets. This year, progress came mainly through interventions from Kyrgyzstan, Andorra, Nepal and Chile. The mountains are in crisis, and <a href="https://nepalitimes.com/opinion/reconstructing-the-china-india-climate-diplomacy">meaningful action</a> to address their vulnerabilities is still far behind what is urgently needed. This story was produced as part of an Internews Earth Journalism Network and the Stanley Center for Peace and Security fellowship.

Making molehills out of mountains at COP30

&nbsp;Nepal has finally become famous the world over for something else besides Mt Everest — the GenZ Movement. The 8 September protests in Kathmandu may have been triggered by what happened in Jakarta a week previously, but it inspired street uprisings all over the world. This week, Mexico’s GenZ are clashing with riot police. Last month, the president of Madagascar fled to Dubai. <a href="https://nepalitimes.com/here-now/nepal-genzs-inspired-filipinos" target="_blank">Philippines</a>, Morocco, Peru, Timor Leste all have seen similar anti-government protests against corruption, nepotism and poor governance. A Himalayan republic, a Latin American federation, a Southeast Asian archipelago, or a North African kingdom may have little in common, their histories, religions, languages, and political systems are worlds apart. But <a href="https://www.nytimes.com/2025/10/19/world/gen-z-revolutions-protests-louvre-heist-gaza.html" target="_blank">the common thread</a> running through these demonstrations were the simulacra and symbols spread on social media platforms.&nbsp; The young crowds marching through the streets of these countries were holding up the same icons. They painted the same images on cardboard, waved the same flags, stitched the same badges on their backpacks. They chanted &nbsp;the same references from the same corners of the internet.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122031128_2ff7cf4ce7a9590359ed18753f4977648a6db83e95dd62d602a3f81e9eec42c4.jpg" data-media-id="editor_2" data-image-id="20251122031128_2ff7cf4ce7a9590359ed18753f4977648a6db83e95dd62d602a3f81e9eec42c4" data-rendition-name="original" width="1250" height="1047" loading="lazy" alt="Meme movements"> <figcaption> One Piece reference meme on Instagram, 115K likes(Photo: Shristi Karki)</figcaption> </figure>  To anyone who did not grow up online, this looks random. To anyone who did, it feels like the most obvious thing in the world. A new kind of global identity has formed — one that cuts across nationalities and cultures. In Nepal older relatives mock the ‘जेन्जी’. My neighbour asked me if ‘GenZ’ was a new political party.&nbsp; Around the world, when youth-led protests appear, reporters and politicians ask the same question: ‘Who is the leader?’ The answer is the same: there is no leader.&nbsp; Some names come up more prominently, as people did during <a href="https://nepalitimes.com/here-now/nepal-s-historic-youth-dissensus?fbclid=IwY2xjawNPQnZleHRuA2FlbQIxMQABHk5Nazeqz3K9aNddXa-dQfCbwtId0nLclQwHzIYhTfg8tzGWXZMBJ5pjm5Qx_aem_a5JoyT1FRqzCVtnnPM7zUw" target="_blank">the Nepali protests</a>: Sudan Gurung. Miraj Dhungana, Rakshya Bam and other organisers who appeared in livestreams and interviews. But look closely and the leader is hiding in plain sight. The leader is not a person. The leader is the internet meme.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122031128_b2319eb8d7abec7ed5e12baf1a53e0a27cfd7a49ee15c058c47cdf2603a7fa8a.png" data-media-id="editor_4" data-image-id="20251122031128_b2319eb8d7abec7ed5e12baf1a53e0a27cfd7a49ee15c058c47cdf2603a7fa8a" data-rendition-name="original" width="662" height="1038" loading="lazy" alt="Meme movements"> <figcaption>Aurafarming, 233K likes(Photo: Shristi Karki)</figcaption> </figure>  <a href="https://nepalitimes.com/here-now/nepal-s-meme-revolution" target="_blank">Memes today</a> are doing the quiet organising work that pamphlets and party cells once did. They offer identity, coordinate action, level power differences, and they do it without any central command. This is not because memes cause revolts. It is because memes are the connective tissue of a generation that grew up on the same visual language, the same jokes, the same references, and the same sense of shared digital childhood. Older generations did not share cultural symbols in the same way. Whether they read a certain comic book or watched the same cartoon depended on class, religion, caste, the country, or neighbourhood they grew up in. These divisions created stratified cultural memories.&nbsp; Today, an entire global cohort has been raised on the same visual media. The same YouTube creators. The same TikTok jokes. The same anime storylines. It is truly what McLuhan predicted the Global Village would be.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122031128_136d009a48d8f8daee82ada1b220e0b0c8ec482b52dcd44e0942e2185a70421b.png" data-media-id="editor_6" data-image-id="20251122031128_136d009a48d8f8daee82ada1b220e0b0c8ec482b52dcd44e0942e2185a70421b" data-rendition-name="original" width="738" height="1012" loading="lazy" alt="Meme movements"> <figcaption>Masked K P Oli, 63K likes(Photo: Shristi Karki)</figcaption> </figure>  This has also created the perfect environment for <a href="https://observer.co.uk/news/international/article/revolution-20-frances-political-future-could-be-won-or-lost-by-bots-and-memes" target="_blank">memes to become political tools</a>. They are instantly recognisable, emotionally charged, and open for remixing. They allow young people to signal their values without stating them. They compress identity, anger, humour, and belonging into something that the rest of the world dismisses as unserious. The perfect example of a GenZ meme is the famous skull and crossbones in protest flags from Kathmandu to Manila to Mexico City. The Strawhat Pirates from the <a href="https://www.france24.com/en/asia-pacific/20251006-one-piece-manga-revolt-morocco-indonesia-nepal-madagascar" target="_blank">anime One Piece</a>, is a show with over 1,000 episodes and a global fanbase that spans continents. One Piece follows Luffy, a justice driven pirate who travels across a world ruled by corrupt older elites who hoard power and suppress dissent.&nbsp; It is not hard to see why that story resonates with young people who feel locked out of political systems built by generations before them. I even printed stacks of my own flyer that explained memetic warfare using Minecraft visuals and handed them out in the crowd. Each one linked to a Telegram group with the Strawhat Pirates logo called MemePack HQ.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122031144_1b12e920be6e312e1dc8768d318c1d1332e32694293b48984089867e7e525a27.jpg" data-media-id="editor_9" data-image-id="20251122031144_1b12e920be6e312e1dc8768d318c1d1332e32694293b48984089867e7e525a27" data-rendition-name="original" width="1100" height="1000" loading="lazy" alt="Meme Movements"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122031128_08b720667a9ff36537e58992c8a8030b090900847de5eecd479bbb3fc727349d.png" data-media-id="editor_10" data-image-id="20251122031128_08b720667a9ff36537e58992c8a8030b090900847de5eecd479bbb3fc727349d" data-rendition-name="original" width="696" height="1004" loading="lazy" alt="Meme movements"> <figcaption>Indonesia-Nepal comparison, 17.7K likes(Photo: Shristi Karki)</figcaption> </figure>  CULTURE EXPOSURE The Strawhat logo is not the only symbol making people protest. That would be like saying video games cause real world violence. Instead, the logo works like a modern version of mythology. It packs meaning for those who understand it. It represents loyalty, rebellion, chosen family, and resistance against unfair structures. It works as a rallying flag because it is already a shared story. And unlike older myths, it is accessible regardless of religion, caste, language, or national identity. Across Nepal, the Strawhat symbol has shown up on posters, badges, and protest outfits. But it is only one piece of a larger ecosystem of youth symbols. From Nepali meme pages remixing political speeches into ironic audios, to posts that place politicians into familiar pop culture formats, to clips that exaggerate the absurdity of daily life under slow moving governance, these are not just jokes. These are narrative units. Each post is a tiny story with its own punchline and its own political edge. Each TikTok video or meme functions like a religious shlok, a short piece of narrative that carries layers of meaning depending on who consumes it. Someone who has spent years studying a religion, in this case, inside GenZ online culture will recognise the symbols instantly. Someone outside this world will only see noise. This creates a literacy divide that is not about formal education but cultural exposure.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122031128_2d09f075663678fe92d4e4dcc631ee6ad1aa8a99996f4c4a3649e4bf4d85132f.png" data-media-id="editor_11" data-image-id="20251122031128_2d09f075663678fe92d4e4dcc631ee6ad1aa8a99996f4c4a3649e4bf4d85132f" data-rendition-name="original" width="810" height="1208" loading="lazy" alt="Meme movements"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122031128_d591c4dc857864cc833ffc6baece3f4c2798bbaf70b557f965463fc8f802900e.png" data-media-id="editor_12" data-image-id="20251122031128_d591c4dc857864cc833ffc6baece3f4c2798bbaf70b557f965463fc8f802900e" data-rendition-name="original" width="568" height="1124" loading="lazy" alt="Meme movements"> </figure>  Protesting youth spent countless hours scrolling, interpreting, remixing, and responding to content. They built a shared symbolic universe across borders without planning to. This is why their political movements feel leaderless. They are not following individuals. They are following stories that define what justice looks like. Stories that define who the villain is. Stories that define how to respond when power is abused. In Nepal, memes about broken roads, delayed passports, political inheritance networks, and bureaucratic absurdity circulated for months before they became slogans or chants. By the time people took to the streets, the narrative groundwork had already been completed by thousands of posts liked and shared in private. The protests did not emerge from nowhere. They emerge from years of digital storytelling. Which is why the government’s ban on 26 digital platforms on 5 September became such a rallying force. The platforms that distribute these memes are not neutral, they are actually designed to maximise engagement because engagement translates to ad revenue. Right now, there is an engineer in Silicon Valley getting paid an enormous salary to find the perfect colour shade for a singular pixel on your screen so that you linger for fractions of a second longer.&nbsp; Algorithms reward content that trigger emotion. Sometimes the emotion is delight. Sometimes it is envy. Often it is anger. When rage becomes a business model, movements built inside these systems can feel powerful but unstable. The platforms democratise attention but centralise emotion. They allow anyone to broadcast, yet they shape the emotional tone of what becomes viral.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251122031128_f22baab05910305ea435045824b25b796d5630715e2e17c3f3c0991e8371843c.png" data-media-id="editor_13" data-image-id="20251122031128_f22baab05910305ea435045824b25b796d5630715e2e17c3f3c0991e8371843c" data-rendition-name="original" width="974" height="1156" loading="lazy" alt="Meme movements"> </figure>  GenZ sits inside this tension. Empowered by the ability to speak without gatekeepers. Trapped inside systems that monetise their attention and amplify their frustration. This is why these leaderless online movements feel both organic and volatile. The algorithm filters which stories rise and which fade. It becomes an unintentional political actor. Not elected. Not accountable. Yet influencing millions. When the state is no longer the primary distributor of information, and when the algorithm becomes the new filter of reality, the public is left with a new responsibility. We have to learn to read memes the way past generations learned to read pamphlets or manifestos. A 15 second video can carry more political weight than a two hour speech. A symbol on cardboard might represent a decade of digital storytelling. Older generations often dismiss these images as childish. They are actually literacy markers of a new political class, one that does not wait for leaders. A political class fluent in remixing power, raised on global stories that feel more honest than the institutions they inherited. The youth did not create these platforms. They inherited them. But through memes they found a new language, one that lets them organise without permission. One that lets them build solidarity without needing meetings or manifestos. One that allows them to resist systems that feel too old to reform. It is time to take that seriously. Nobel Rimal is a researcher of digital culture and political communication who studied and participated in the meme driven mobilisations during the Nepal protests&nbsp;

Meme movements

Youth protestors who sustained injuries at the hands of state security forces during the September protest staged a sit-in at Maitighar Mandala on Friday, protesting what they have called the interim government’s inadequate efforts to address the demands of the GenZ movements. The demonstrators also sought to bar the UML from gathering at Maitighar, where party chair K P Oli was expected to announce its Youth Volunteer Force on Friday. The organisers consequently relocated the event. Friday’s demonstration at Maitighar comes as UML and GenZ representatives agreed to sit down for talks in Simara, where a curfew was imposed this week after youth protestors and party cadres clashed near the airport as demonstrators sought to stop UML leaders from flying in for a political event to Simara from Kathmandu.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251121131148_c0b3bfb861f73bee456efbd12f523af55ce3c258742c39e1dea7dbf768774ea5.png" data-media-id="editor_0" data-image-id="20251121131148_c0b3bfb861f73bee456efbd12f523af55ce3c258742c39e1dea7dbf768774ea5" data-rendition-name="original" width="2160" height="1440" loading="lazy" alt="GenZ Maitighar"> <figcaption>Youth protestors who sustained injuries at the hands of state security forces during the September protest staged a sit-in at Maitighar Mandala on Friday. Photos: SUBASH SHRESTHA</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251121131152_85f3606728d137b334d782ac1b5d1ed6383544493f96ebcc0398fcd9f0c5add7.png" data-media-id="editor_1" data-image-id="20251121131152_85f3606728d137b334d782ac1b5d1ed6383544493f96ebcc0398fcd9f0c5add7" data-rendition-name="original" width="2160" height="1439" loading="lazy" alt="GenZ Maitighar"> </figure>  &nbsp;Nepal’s interim government is increasingly cautious about the nation’s sensitive security situation in the lead-up to the 5 March election, as evidenced by pro-monarchy businessman Durga Prasai’s midnight arrest earlier this week over his inflammatory remarks as he called for protests this month. On Thursday, the Supreme Court ordered the government to present Prasai before the court within 24 hours.&nbsp; As it stands, the UML’s inauguration of a youth collective amidst its disregard for the demands of Nepalis for party reforms and a change in leadership highlights party chair and former PM K P Oli’s continued lack of remorse for the excesses of 8 September.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251121131144_aaa296e2e812ef5f6473064bc4b679bf605e14e06ac0ec9be1d6d047b56f96f9.png" data-media-id="editor_2" data-image-id="20251121131144_aaa296e2e812ef5f6473064bc4b679bf605e14e06ac0ec9be1d6d047b56f96f9" data-rendition-name="original" width="2560" height="1707" loading="lazy" alt="UML Youth Volunteer Force NT"> <figcaption>The UML launched its Youth Volunteer Force on Friday. Photos: SUMAN NEPALI</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251121131148_bfa8df3fc382195b4cdb9c4804cd67e169d2d9c0b8d218e61bbef0c4c9dbdaad.png" data-media-id="editor_3" data-image-id="20251121131148_bfa8df3fc382195b4cdb9c4804cd67e169d2d9c0b8d218e61bbef0c4c9dbdaad" data-rendition-name="original" width="2560" height="1706" loading="lazy" alt="UML Youth Volunteer Force"> </figure>  Families of those killed and injured on 8 September have demanded that the ousted PM and home minister be held accountable for state brutality.&nbsp; This week, Human Rights Watch published a <a href="https://www.hrw.org/news/2025/11/19/nepal-unlawful-use-of-force-during-gen-z-protest" target="_blank">comprehensive report</a> concluding that security forces fired indiscriminately on youth-led protestors on 8 September.&nbsp; The human rights watchdog urged the Sushila Karki-led interim government to investigate the excessive use of force as well as arson, vandalism and mob attacks on individuals on 9 September. The government has created a judicial commission to inquire into the deaths of 76 people over two days of protests.&nbsp; “The recent violence in Nepal included serious human rights violations, and those responsible should be held accountable, whether they are security forces or political actors,” said Meenakshi Ganguly, deputy Asia director at Human Rights Watch.&nbsp; She added: “The government should ensure that the investigations are independent, time-bound, and transparent, and that no one found responsible for breaking the law is unfairly protected from proper prosecution.” HRW’s investigation was based on testimony from 52 witnesses, victims, journalists, healthcare workers, politicians, and sources close to security forces. Researchers also verified photos and video footage shared on social media and with researchers; and visited the scenes of protests, properties subjected to arson and vandalism, and hospitals.&nbsp; A police officer said that officers opened fire with lethal force five minutes after the District Administration Office declared an emergency curfew around Parliament. Witness accounts and analysed footage did not show grave and imminent danger to life that would justify the intentional use of lethal force, stated the human rights watchdog in the report.&nbsp; The protestors and witnesses identified security forces who fired live ammunition at the protestors by their uniforms as members of the Armed Police Force (APF) and Nepal Police’s Special Task Force (STF). &nbsp; “They literally aimed at us and started shooting,” said one witness who sheltered behind a barricade as police continued shooting.&nbsp; A retired senior police official said police had failed to follow procedures for dispersing protests and using lethal force.&nbsp; Pathologists at a Kathmandu morgue told HRW that they determined 35 cases of death caused by “high velocity gunshot wounds” to the head, neck, chest, or abdomen.&nbsp; The witness recounted being taken into custody along with 33 other protestors by STF officers in riot gear, and said that police police personnel beat him with batons. Detainees were threatened and their IDs destroyed. Several witnesses said that the mob attacks on businesses, politicians, media companies, and educational institutions were very targeted, noting the absence of security personnel on 9 September as arson and violence raged across the capital.&nbsp; Some suggested that the violence may have been instigated by infiltrators associated with various political movements.&nbsp; On Discord, the platform where a significant number of demonstrators organised, participants noted that while there were calls for peaceful movement in the days leading up to the protest, some on the platform advocated for violence.&nbsp; Human Rights Watch has said that any credible allegations of criminal acts contributing to the violence must be investigated.&nbsp; Said Ganguly: “The authorities should recognise that widespread impunity for human rights violations in the past helped enable the violence that occurred this time in Nepal. It is crucial to reverse the decades-long tendency by successive governments in Nepal to bury investigations and stall prosecutions, and to bring about accountability and security sector reform.”

Security forces targeted protestors disproportionately: HRW

The Tokyo High Court this week ordered the Tokyo Metropolitan Government to pay over JPY39 million ($250,000) in damages to the family of Nepali migrant worker Arjun Bahadur Singh who died in police custody eight years ago.
The order brings justice to the family of Singh, who was 39 when he died after being handcuffed and restrained following his arrest in Tokyo in March 2017.
With help from Japanese human rights lawyers, Singh’s widow Ambika had filed a lawsuit claiming a JPY62 million compensation for her husband’s death at a police station, allegedly due to mistreatment.
The Tokyo District Court had initially ordered a compensation of only JPY1 million to the family citing reciprocity for Japanese nationals in Nepal, but after the Tokyo Metropolitan Government appealed that decision, the court slapped a much bigger amount.
“Police violated their duty to ensure that Arjun was not restrained too tightly than necessary, and it was this action that restricted his blood circulation, leading to his death,” the court order said.
It justified the higher compensation saying it calculated Singh's salary in Japan before returning to Nepal, and added: “Strict adherence to reciprocal compensation could lead to injustice and violation of international human rights law.&nbsp;
<a href="http://archive.nepalitimes.com/article/nation/nepalis-from-chitwan-to-chidoya,4110" target="_blank">Arjun Singh</a> first came to Japan in 2011 as a migrant worker to work in a Nepali restaurant in Saitama Prefecture. With his savings, he supported his two daughters and wife in Bajura district in Nepal. But he fell sick and went back to Nepal where he could not pay back his debts.&nbsp;
He re-migrated to Japan, but could not hold on to his job and police picked him off the Tokyo sidewalk where he was living. In his possession, police found a credit card, which they accused him of stealing, although he had just found it on the street and had not used it.&nbsp;
Police said Singh was disorderly and violent in detention, and had to be restrained before being interrogated at the Tokyo Prosecutor’s Office. They said his handcuffs were taken off just before he collapsed and was rushed to hospital where he was declared dead. No cause of death was determined.&nbsp;
Japanese lawyer Tohru Takahashi who works for Solidarity Network with Migrants Japan, <a href="https://nepalitimes.com/news/worker-s-widow-sues-japan-government" target="_blank">told Nepali Times in 2018</a> that a doctor's testimony showed that being handcuffed and shackled for a long period was the cause of death due to muscle necrosis.&nbsp;
Takahashi and another activist Azuma Toyohisa took Singh’s body to a Zen temple in Nagoya for an autopsy before cremation. The two activists took care of the expenses and also flew in Ambika Singh from Nepal for his funeral.&nbsp;
“If it wasn’t for the Japanese people who helped me, I would never have been able to take my husband’s ashes back to Nepal, I hope no one has to go through what I did. I couldn’t tell whether I was living a nightmare or a reality,” Ambika had told Nepali Times in 2018 after returning from Japan.
One of the Japanese lawyers defending Singh, <a href="https://www.japantimes.co.jp/news/2018/07/27/national/crime-legal/wife-nepalese-man-died-interrogation-sues-state-tokyo-metropolitan-government/#.W1xJsi0Q0Wo" target="_blank">Ryutaro Ogawa, told the Japan Times</a>: “This is about how foreign workers don’t get the support they need when they lose their job … I think there is a lot to learn from this case.”
The number of Nepali migrating to Japan has surged in recent years as the country sees a shortfall of workers due to a calling birthrate. There are said to be <a href="https://archive.nepalitimes.com/article/nation/nepalis-from-chitwan-to-chidoya,4110" target="_blank">nearly 200,000 Nepalis</a> in Japan, mostly working in the service sector, manufacturing and studying. &nbsp;

Compensation for death of Nepali worker in Japan

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Twenty years ago this week, we reported about how malnutrition was indirectly responsible for 70% of all child mortality in Nepal, and how inadequate food increased susceptibility to diarrhoea, measles and acute respiratory infection.
In 2025, malnutrition is still one of the biggest causes of child mortality, except now it is not simply a lack of food but also too much junk food in the diet. Purchasing power has increased, but we are eating more of what we should not be eating.
Excerpt of a <a href="https://archive.nepalitimes.com/news.php?id=570">report </a>published in <a href="https://d1i1jdw69xsqx0.cloudfront.net/digitalhimalaya/collections/journals/nepalitimes/pdf/Nepali_Times_256.pdf">issue #256 15 – 21 July 2005</a>:
Despite recent official statements about rising average living standards, grinding poverty and the conflict, the effects of junk food in cities have made undernourishment and malnutrition a serious national epidemic.
Protein-energy malnutrition affects 63 percent of Nepali children which means they don't get enough food to ensure normal physical and mental development. More than half of Nepali children are therefore physically stunted, and although this is reversible if the child starts eating enough after age two, they may suffer learning disabilities as well if undernourishment persists .
Hunger increases their susceptibility to diarrhoea, measles and acute respiratory infection. Diarrhoeal dehydration alone causes an estimated 30,000 child deaths every year as undernourished children are weaker and more likely to be brought down by the vicious spiral of disease and malnutrition. Combined with worms, undernourishment is seen by many as Nepal's primary health concern for children.
Malnutrition hits many Nepali children even before they are born because their mothers don't have adequate food while pregnant. Between 30-50 percent of Nepali children are born underweight, below 2.5 kg.
For archived material of Nepali Times of the past 20 years, site search: <a href="https://nepalitimes.com/">nepalitimes.com</a>

Malnutrition

As people move out of Nepal’s trans-Himalayan districts, their faiths migrate with them to the cities and all over the world. The ancient animist faith of Bon Po predates the advent of Buddhism in Tibet, and its last remaining priests and devotees are found in villages like Lubra in Mustang and Samling in Dolpo. But as those villages empty out, Bon centres can now be found as far afield as Kathmandu, New York and Tokyo. The first Triten Norbutse Monastery was founded in Tibet in the 14th century by the Bon Master Shen Nyima Gyaltsen. Its monastery in Nepal is below the forested hills of Ichangu on the western outskirts of Kathmandu.&nbsp; Many are surprised to hear that there is a Bon centre in Kathmandu, and that it is located so close to Swayambhu. This Triten monastery was established by Yongzin Tenzin Namdak Rinpoche only 40 years ago to cater to adherents of the faith who lived in the capital. True to its reverence for nature, the shrine is verdant, with plants and flowers amidst a contrasting backdrop of Kathmandu’s ugly urban sprawl below. The monastery practices Bon culture and passes on teachings to students as well, who after completing 15 years of study graduate to become ‘Gese’.&nbsp; It is believed that Bon Po was brought to Nepal from Tibet by Tonpa Shenrab Miwoche. Over the centuries, Bon and Buddhism have become syncretic in Dolpo and Mustang, despite the differences in their belief systems. Followers worship nature and consider the human body, speech and mind as jewels. The human body is said to be composed of five elements: earth, water, fire, air, and the cosmos.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111148_ce5d50db6757c4f5a7259c10d2879ee5f5b7b990e987bf3734378ba464afc9d5.jpg" data-media-id="editor_0" data-image-id="20251113111148_ce5d50db6757c4f5a7259c10d2879ee5f5b7b990e987bf3734378ba464afc9d5" data-rendition-name="original" width="5712" height="4284" loading="lazy" alt="The Bon Po way of life NT"> </figure>  The Bon faith was much more widespread during the reigns of Nyathi Chenpo, the first king of Tibet to Namri Srongchen, the 32nd king. But it was after King Srongchen Gompo that Buddhism started making inroads on the plateau, and spread also in the Himalayan rimlands. There are also Bon followers in Humla, Jumla, Baglung, Mugu, Kaski and Chitwan, as well as in the United States and 50 other countries, indicating the movement of people within Nepal and outside.&nbsp; The Bon religion believes in reincarnation and that everything, including positive and negative thoughts are a result of past life karma. Buddhism focuses more on attaining Nirvana, a state of no suffering, where the subject is released from all his/her karmas. Bon has also inducted some Tantric practices and rituals, some of which are in parts similar, yet still different from Buddhism.&nbsp; “In Buddhist culture, circumambulation of shrines is clockwise, but in Bon culture, circumambulation is in an anticlockwise direction,” explains Chhiring Lama of Triten Norbutse Monastery. “The main Bon mantra is Om Ma Tri Mu Ye Sa Le Du, while followers of Buddhism chant Om Mani Padme Hum. Buddhism emphasises enlightenment by meditation and moral behaviour, while Bon beliefs centre on nature and ancestor worship, and placating the spirits. In religious texts, it is mentioned that there were 1,008 Buddhas throughout time. Tonpa Shenrab is believed to be the 8th Buddha, and Bon practitioners are guided by his teachings contained in 140 sacred writings known as Kangyur and 300 more scriptures known as Katen.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111152_9813ce72805941af4b3bfb3c80c7e45ffc8aca4f2612eb967e84204f3a28bc07.jpg" data-media-id="editor_1" data-image-id="20251113111152_9813ce72805941af4b3bfb3c80c7e45ffc8aca4f2612eb967e84204f3a28bc07" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="The Bon Po way of life NT"> </figure>  “We worship nature and its elements and the prayer flags contain religious texts and when the wind blows through it we consider it a prayer,” says Chhiring Lama. “We also worship ponds for the water and consider fire as a sacred element as well. We also consider snakes sacred, therefore worship ponds, considering them as the place of residence.” The interdependence between human beings and nature is clearly depicted through such traditions and practices which carry relevance today as the planet faces the crisis of climate breakdown.&nbsp; Important gods worshiped include Satrig Ersang, Shenlha Okar, Sangpo Bumtri, and Tonpa Shenrab Miwoche. But what is similar to Buddhism is an offering known as ‘torma’, a cone shaped ritual offering made from flour dough. Many Bon faithful are vegetarian, or abstain from meat during festivals.&nbsp; Over time, the rise of Buddhism in Tibet and beyond overshadowed Bon, pushing many of its practices to the margins. Yet, the tradition continues to live on, carried by those who see in it a deep connection to nature, the spirit world, and the roots of Tibetan culture.&nbsp; In many ways, the endurance of Bon is a reminder that even the quietest faiths hold timeless truths, waiting to be remembered and valued. Followers of Bon today are far fewer, and the knowledge about its traditions is not as widespread.&nbsp; “As time goes on, people adopt rituals and cultures that are more convenient to their daily lives,” says Chhiring Lama. “But that means forgetting or leaving behind one’s indigenous and ancestral roots.”

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