Every year in the first month of the Tibetan calendar, devotees observe the ritual of Lo Monlam Chenmo within the holy month of Saga Dawa to mark the birth, enlightenment, and parinirvana of the Buddha. Lo Monlam Chenmo literally translates into the Great Prayer Festival of Mustang and earlier this month was observed for a week during which devotees chanted mantras over a million times for the long life and wellbeing of all sentient beings, for the continuation, survival and spread of Dharma, and for world peace.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250612090640_4d20d5af25d55ea83e6ee9784a53e689b683172433678fc9cdf1566f53a08013.jpg" data-media-id="editor_0" data-image-id="20250612090640_4d20d5af25d55ea83e6ee9784a53e689b683172433678fc9cdf1566f53a08013" data-rendition-name="original" width="2222" height="1000" loading="lazy" alt="A million mantras in Mustang NT"></figure>  The annual prayer vigil drew 578 monks and nuns and hundreds of local people to the monastery town of Jharkot near Muktinath. The festival has been observed for over 600 years, but saw a decline in the second half of the 20th century when Monlam Chenmo was used to pray for the long life of the Dalai Lama. “Lo Monlam Chenmo was revived in Nepal seven years ago with much donation from the locals, many of whom have migrated overseas,” says Kunjon Thakuri of the Norbusum Foundation in Jharkot supporting traditional culture, local education, and the preservation of Mustangi heritage. “The festival will be held in Upper Mustang next year and again in Lower Mustang the year after, as the two regions take turns every other year.”  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250612090640_d71a82b0d6f523a482d329177d8c477ec41ead13b23fab9fa96d558a85a0b003.jpg" data-media-id="editor_1" data-image-id="20250612090640_d71a82b0d6f523a482d329177d8c477ec41ead13b23fab9fa96d558a85a0b003" data-rendition-name="original" width="2222" height="1000" loading="lazy" alt="A million mantras in Mustang NT"></figure>  The festival is also celebrated in Tibet, parts of Nepal including Kathmandu, Ladakh and Sikkim in India as well as Bhutan. The Monlam Chenmo festival was first conducted for two weeks at the start of the new year in Tibet in 1409 by Lama Tsongkhapa to commemorate the miracles performed by Shakyamuni Buddha. The final day is the full moon which was on 11 June this week, is also called the Day of Miracles when several festivals and rituals are held.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250612090640_f46dd6637308bec26b0d9416defe9173d40b2580734b1a9b76421715d19a48bd.jpg" data-media-id="editor_2" data-image-id="20250612090640_f46dd6637308bec26b0d9416defe9173d40b2580734b1a9b76421715d19a48bd" data-rendition-name="original" width="2222" height="1000" loading="lazy" alt="A million mantras in Mustang NT"></figure>   <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250612090640_c96c61cd0bd46b66f28eb1f436dcee2cd95a6b368b35c3ea1a44cb131e3e17bd.jpg" data-media-id="editor_3" data-image-id="20250612090640_c96c61cd0bd46b66f28eb1f436dcee2cd95a6b368b35c3ea1a44cb131e3e17bd" data-rendition-name="original" width="1000" height="1607" loading="lazy" alt="A million mantras in Mustang NT"></figure>  “The grande finale is considered an auspicious day for prayer and practice, and good deeds on this day are multiplied exponentially,” adds Thakuri. “As such, all major Buddhist shrines including Swayambhu and Boudhanath see prayers gather from midnight on the last day. Many attempt a 21 kora clockwise circumambulation of Swayambhu on the very day, a gruelling 30km on foot. Others do a 108 circumambulation of a sacred site during the month of Saga Dawa as a way of purifying one's karma and gaining spiritual merit.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250612090640_a8f518e680714a0a2f7227ffed1c321cfa4e424a150c09c1a9ed7ec90c2ef486.jpg" data-media-id="editor_4" data-image-id="20250612090640_a8f518e680714a0a2f7227ffed1c321cfa4e424a150c09c1a9ed7ec90c2ef486" data-rendition-name="original" width="1600" height="720" loading="lazy" alt="A million mantras in Mustang NT"></figure>  Throughout the festival, devotees can also choose to perform their own puja including श्राद्ध, a Hindu ritual to honour deceased ancestors. Jharkot’s proximity to Muktinath also means that the festival is observed by Hindus and Buddhists alike. Devotees also abstain from killing and harming living creatures as well as practice vegetarianism for the whole month of Saga Dawa, in line with the Buddhist principle of non-violence (अहिंसा). People can also choose to make donations (दान) including drinks and food to participating monks and monasteries in acts of compassion.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250612090640_db8325c332b9f794fa84748bbfac0b59a5061f042ab6eac592f74ae6074b9835.jpg" data-media-id="editor_5" data-image-id="20250612090640_db8325c332b9f794fa84748bbfac0b59a5061f042ab6eac592f74ae6074b9835" data-rendition-name="original" width="1000" height="2217" loading="lazy" alt="A million mantras in Mustang NT"></figure>  In many ways, the festival bears similarities to another month-long celebration observed by Newar Buddhists, primarily in Kathmandu. Gunla, which translates into the month of merits, is the tenth month in the Nepal Sambat calendar which typically falls during the monsoon. Gunla is a time for spiritual reflection on the Dharma by reciting the scriptures, fasting, playing devotional music, going on pilgrimages and attaining the five moral precepts known as the (पञ्चशील) -- abstaining from killing, stealing, sexual misconduct, lying and taking intoxicants.

A million mantras in Mustang

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Turkish Airlines has resumed flights to Aleppo, Syria after stopping in 2012. Round trip flights between Istanbul and Aleppo International Airport will operate three times a week starting 1 August, five times a week starting 19 August, and daily starting 1 September. In January, Turkish had restarted flights to Damascus, the capital city of Syria, after a similarly long gap.

Turkish to Aleppo

The ongoing Nepal Automobile Importers and Manufacturers Association (NAIMA) Mobility Expo will end on 10 August at Bhrikuti Mandap with attractions like Ather’s Riza e-scooter which has a range of 160km and starts at Rs350,000. Bajaj is also introducing the Chetak 3501 e-scooter with a range of 153km, 0-80% charging in 3 hours, starting at Rs325,000.
Customers who book the Toyota Yaris Cross Hybrid or Land Cruiser 250 at the expo will get discounts, lifetime free service, a Platinum Card and a gift hamper.
Meanwhile, the 17th Nepal Automobile Dealers’s Association (NADA) Auto Show is being held at the same venue soon after the NAIMA show from 19-24 August. The star attraction will be a demonstration flight by Deepal’s eVTOAL UAV.

NAIMA and NADA

Aloft Kathmandu Thamel received Tripadvisor Traveler’s Choice Award 2025, placing it in the top 10% of all hotels in the world.&nbsp;

Aloft Top 10%

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

The fact that we in Nepal in this day and age are having to block a bill that perpetuates polygamy, and that there are voices justifying it, shows just how ossified the ruling class still is.
It is one step forward, two steps back, and is not surprising given entrenched patriarchy in mainstream society and disregard for constitutionally-stipulated reservation quotas for women at all levels.
Here is a brief recap for those of you not following this saga: a proposed amendment to Article 175 of the Criminal Code attempts to legalise polygamy where an extramarital affair has resulted in a child. It does not state how many partners and children will be accepted, potentially leading to more problems.&nbsp;
Further, the pretext of protecting children’s and women’s rights purported by the bill is not even valid, legally or otherwise.
Existing civil and criminal codes have mechanisms to establish paternity of a child, not taking into account the circumstances of their birth, providing a clear pathway for birth registration and citizenship. It also allows for inheritance to all children, regardless of the marital status of parents.
But many men refuse to recognise children born out of an extramarital affair, fearing they might be prosecuted for polygamy, or have to further fragment inheritance. But an extramarital affair is not criminalised, unlike polygamy.&nbsp;
We would do better to resolve this confusion, as well as the lack of clarity in the bureaucracy that asks for a marriage certificate for the civil registration of children when it is not even mandatory.
As for protecting women involved with married men, marriage is not always the solution, other mechanisms for reparation should be looked into. She might also be as guilty as the man, and what of the justice for the first wife? Children are not collateral damage, but they are also not a ticket to legitimise a misdeed.
Even so, if people are not happy in a marriage, they can choose to divorce and remarry. A better solution would be to make the path to legal separation easier and more just for both parties. At present, a man can rarely get a divorce without his wife’s consent, owing to social disadvantages that women face. It is less complicated for women.
“It is unlikely that the bill in its current form will be passed, but the fact that something like this has even come up and we have to have this discussion is a huge relapse,” says lawyer Neha Gurung.
Equally problematic is what the bill does not say in not so many words: that a woman’s identity is her marriage, her husband, her family. She cannot exist as herself.&nbsp;
Polygamy was criminalised with the enactment of the Muluki Civil Code 2017 and the Muluki Criminal Code 2017 after decades of advocacy by rights groups. This amendment not just threatens to undermine progressive work of the past, but also sets a dangerous precedent.&nbsp;
“A step like this can take Nepal back by at least 30 years,” warns advocate Diksha Kandel. “And female protection is just a guise, this is not even a gender issue although women will suffer more if this bill were to pass. No one should be allowed double marriage, regardless of their gender.”
Last month, Prime Minister K P Oli urged people to marry “soon” after turning 20 and have three children by age 30. There may be biological merits to having children earlier, and Nepal’s ageing population will be a problem, but it is none of the prime minister’s business if, when or how many children women decide to have.&nbsp;
And it is hypocritical to ask women to have more children when the government cannot even guarantee that they get citizenship in the mother’s name. Till today, civil registration for marriage must be carried out in a man’s constituency.
Nepal’s laws are still being made by men for men. Women are there just to reproduce. There is outrage and ridicule on social media about the polygamy amendment proposal.&nbsp;
Wrote advocate Aanchal Adhikari on LinkedIn: ‘Legalizing second marriage on the grounds of pregnancy is not just a legal loophole, it is a moral failure. It emboldens infidelity, erases the pain of the first wife, and degrades women to mere vessels of reproduction.’
Nepal’s former ambassador to Australia Lucky Sherpa wrote on her Facebook: ‘Any move to legalize polygamy or other discriminatory provisions against women is a direct violation of our Constitution and Nepal’s international commitments.’
The amendment is drafted by the Ministry of Law, Justice and Parliamentary Affairs, no less. It has been the judiciary, not the legislature or executive that have upheld women’s rights in Nepal in the past.&nbsp;
In response to anger in the public sphere, Law Minister Ajay Kumar Chaurasiya clarified that the draft will be amended if certain wordings are objectionable.
But it is not the wording that is the problem, it is the intent. How can a nanny state even think of rectifying infidelity by justifying polygamy?&nbsp;

Nanny State

For someone who is considered a pioneer of abstract expressionism in Nepal, Kiran Manandhar is abstract about his craft. At age 68, Manandhar does not see the need to explain himself, or his art. His bold and vibrant brush strokes on canvas capture movement in the temporal and spatial planes. “I still do not understand what is abstract, there is no way to define it,” Manandhar told us while showing us around his exhibition. “Sometimes, even before I decide what I am about to create, a drop of colour hits the canvas. That’s the beginning of a dialogue.”&nbsp; The ongoing exhibitions are bursting with the products of <a href="https://nepalitimes.com/review/art-for-arts-sake">Manandhar’s lively palette and wide imaginings</a>. The visuals are quick to grab the visitor’s attention, but the emotional depth lingers longer.&nbsp; In his series, Women, what initially look like distorted, animalesque forms reveal themselves to be powerful abstractions of the essence of womanhood. It is all there: strength and vulnerability, nurturing and rebellion, solidarity and sorrow, compassion and love.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807090820_0152fa0ff18278c9bdec0710052244332deb3b4eaf030071df4eeab890610776.jpg" data-media-id="editor_1" data-image-id="20250807090820_0152fa0ff18278c9bdec0710052244332deb3b4eaf030071df4eeab890610776" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Kiran Manandhar"> </figure>  The works portray the patriarchy, and how Nepali women have become each other’s pillars. The <a href="about:blank">complexities of womanhood </a>are often best understood only by women themselves, but Manandhar seems to have the heart, mind and eyes to explore them artistically. Several pieces from the Women series and Manandhar’s other artworks, are currently on display across Kathmandu Valley in the <a href="https://mona.com.np/">Museum of Nepali Art</a>, <a href="https://kathmanduarthouse.com/">Kathmandu Art House</a>, Kathmandu Guest House and Patan Museum. The exhibitions honour the maestro’s five decades of artistic exploration and features not just his iconic works, but also represent a timeline of his life journey. As a child, Manandhar used to accompany his mother to the Bishnumati River, which at the time was clean and wide. During her evening puja, he would watch the flicker of votive lamps as they floated down the dark waters. &nbsp; Later, he sculpted sand figurines on the banks or rendered flowers in watercolour. Painting soon became a passion, but the young Manandhar was a rebel: rigid schools never held his interest and he preferred to roam by the river. Growing up without a job, he survived on little, searching for free meals outside mosques, and spent hours fishing and observing life unfold around him.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807090816_774263f821feba7a3353ac2959d24d7e2e306a00f91ccf3a9f34cfedb33cac51.jpg" data-media-id="editor_5" data-image-id="20250807090816_774263f821feba7a3353ac2959d24d7e2e306a00f91ccf3a9f34cfedb33cac51" data-rendition-name="original" width="1499" height="1000" loading="lazy" alt="Kiran Manandhar"> </figure>  He ended up in Varanasi. He remembers sleeping on railway platforms, eating leftovers from garbage piles and being beaten and chased away by the police. Yet, in letters home, he wrote that he was staying in hotels and dining lavishly.&nbsp; “No one rises easily in art. There’s always struggle, pain, and relentless effort,” he reflects. “Almost every artist has had to fight their way up.” Eventually, he enrolled in Banaras Hindu University and &nbsp;earned both a BFA and an MFA in painting. As he came to his own, Manandhar began exploring the broader Nepali art scene and travelled to France, Germany, and Japan for art programs and residencies.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807090820_c19ed015bc1ba7f1fb90c329c7fb45d60066288631631f9ed472c14a0d5ebd2a.jpg" data-media-id="editor_6" data-image-id="20250807090820_c19ed015bc1ba7f1fb90c329c7fb45d60066288631631f9ed472c14a0d5ebd2a" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Kiran Manandhar"> </figure>  Along the way, he imbibed influences of contemporary movements in art but was mostly drawn by <a href="https://archive.nepalitimes.com/article/review/Manandhar-fourth-exhibit-Nepal,2641">expressionism</a> in a cubist style — but infusing it with influences of his Nepali roots. Manandhar has plenty of heartfelt advice for younger artists: “One reason art hasn’t progressed as much as it could is that we often dismiss young people and their potential. Wisdom is hoarded instead of shared. But these learnings must be passed down.” Which is exactly what he seems to be doing with his multiple exhibitions around the Valley. TUG-O-WAR Manandhar describes his creative process as a playground with three players: colours, canvas, and himself. From that moment, the painting unfolds on its own terms. He begins to see possibilities and builds upon them, even as he is caught in a constant, dynamic tug-of-war. What emerges from this push and pull are masterpieces. “As soon as I see colours or even think of painting, I’m completely consumed by it. My only fear is: what if one day there are no more colours? What if one day I cannot paint anymore?” His Aatma Series takes us on a spiritual journey. The aatma (soul) transports visitors somewhere beyond the visible to unknown terrain. In Aatma IV, we are pulled into a hypnotic spiral, falling into Manandhar’s own Bermuda triangle of emotions and abstraction.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250809060824_1bfea0c248ecca3d8543f7e9e77b71eb756be4b9aab65f46ed197561ea3edc50.jpg" data-media-id="editor_8" data-image-id="20250809060824_1bfea0c248ecca3d8543f7e9e77b71eb756be4b9aab65f46ed197561ea3edc50" data-rendition-name="original" width="4000" height="6000" loading="lazy" alt="KIRAN MANANDHAR"> <figcaption>Aatma IV</figcaption> </figure>  His Ganesha paintings take a more serene approach with soft curves and muted tones that emanate wisdom. In contrast, the Bhairava radiates the raw ritualistic energy of a mask dance. Both are deeply rooted in Nepali tradition, yet boldly <a href="https://nepalitimes.com/here-now/painting-a-painter">contemporary in expression</a>. Then there are the Self-Reflection and Untitled works perhaps intentionally open-ended. Viewers will find human forms, birds, fleeting figures, and swirling emotions scattered across canvases and lokta paper with acrylic, oil pastels, charcoal, and mixed media.&nbsp; Even by Kiran Manandhar’s standards this is as abstract as art can get. &nbsp;&nbsp;&nbsp; KIRAN Till 18 September&nbsp; 10am-6pm Museum of Nepali Art Kathmandu Art House&nbsp; Kathmandu Guest House&nbsp; Patan Museum

Kiran Manandhar in the abstract

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The<a href="https://nepalitimes.com/news/rasuwa-flood-likely-a-glof"> flood on the Bhote Kosi</a> on Tuesday morning was a timely reminder about the risks Himalayan communities face from melting permafrost and glaciers, as well as the need for transboundary early warning. In the spring of 2024, I visited the Kanchenjunga Conservation Area (KCA) again. While in the village of Kampuchen (4,145) I visited Nupu Sherpa, friend and owner of the Kampuchen White House Lodge, to share <a href="https://tc.copernicus.org/articles/18/711/2024/">a new paper we had just published</a> about a massive ice-debris avalanche that had occurred in 2022 in the upper Nupchu valley. Although Nupu was interested in the results and implications of the avalanche, he was even more concerned about the recent and rapid development of several large, pro-glacial lakes upon the terminus of the Kanchenjunga glacier, an hour walk north of Kampuchen and across the seasonal yak pasture of Ramdang Kharka (4,375m).&nbsp; Like many high altitude, low gradient glaciers in the Himalaya, those in the Kanchenjunga region had shrunk to mere shadows of their former selves during the previous 125 years, leaving behind debris-covered remnant ice and small meltwater ponds.&nbsp; Nupu’s fear was that the lakes might soon coalesce to form a large and potentially dangerous glacial lake. Given a large enough trigger, such as a massive landslide or avalanche, a glacial lake outburst flood (GLOF) could result that could damage Kampuchen, Ghunsa, Phale, the Kangchenjunga Base Camp trail, and even beyond to the lower Tamor into India.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025071204070_31e28d1fd0f5a976ad96fc5597cc386586d7de5b7d9714835d5b479104209fed.jpg" data-media-id="editor_2" data-image-id="2025071204070_31e28d1fd0f5a976ad96fc5597cc386586d7de5b7d9714835d5b479104209fed" data-rendition-name="original" width="1500" height="1635" loading="lazy" alt="Meltpools in the Himalaya"> <figcaption>The Kanchenjunga Conservation Area (KCA), eastern Nepal.</figcaption> </figure>  Since I was on my way to the village of Lhonak (4,792m) I stopped to take a look at the new lakes. Sure enough, from a lookout point on the lateral moraine of the Kanchenjunga Glacier I could see as many as ten newly formed and growing meltwater ponds upon the terminal moraine region of the glacier.&nbsp; The prospect was reminiscent of early satellite images taken of Imja Glacier in 1962 by the French, showing a number of meltwater ponds that within 15 years had grown and merged into a glacial lake half a square kilometer in size and containing 45 million cubic meters of water. Ten years after that Imja had grown to more than a square kilometer in size, was at least 120 m deep, and contained an estimated, and growing, 90 million cubic meters of water. Would the same scenario play out for the lower Kanchenjunga Glacier? To try and understand the situation better, glaciologist Sonam Wangchuk of ICIMOD put together a time series composite of lake development over time, from 2016 to 2024, where it was clear that the majority of the new lakes had only formed since 2019.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025071204078_c65a5ec574a251489c502f3efdf842033e0d238fd57947f7eee2c5793aac2a29.jpg" data-media-id="editor_3" data-image-id="2025071204078_c65a5ec574a251489c502f3efdf842033e0d238fd57947f7eee2c5793aac2a29" data-rendition-name="original" width="602" height="686" loading="lazy" alt="Meltpools in the Himalaya"> <figcaption>Time-lapse satellite images of glacial lake development from 2016 to present. Animation of the process can be seen at https://www.mdpi.com/article/10.3390/w17101457/s1.</figcaption> </figure>  Sonam Rinzin of Newcastle University estimated the potential depth and volume of the future glacier lake using standard procedures based upon the surface slope of the Kanchenjunga Glacier combined with volume-area curves for similar glacial lakes, estimating that the future lake would have a volume of approximately 33 million cubic meters of water and depth of more than 116 m. Other modeling methods enabled the mapping of probable ice, debris, and/or rock avalanches into the lake that could trigger a GLOF.&nbsp; A third model was then used to simulate four different avalanche scenarios that could trigger a GLOF: from small (debris avalanche of 3 million cubic meters) to the worst case (15 million cubic meters) of fast-moving debris. Even under the small magnitude scenario, avalanche-triggered outburst floods would travel distances of almost 120km downstream, and under the worst-case scenario the floods would reach the Indo-Gangetic Plain and cross the border into India, damaging or destroying up to 90 buildings and 44 bridges. The prospective triggers of a future GLOF, however, are not limited to a nearby rock avalanche. A <a href="https://tc.copernicus.org/articles/11/443/2017/tc-11-443-2017.html">sudden release of water</a> from water-filled caves further up the glacier could trigger a surge wave capable of breaching the terminal moraine complex holding in the lake water.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250712040716_20ed87368a9ac416b5d0232cf8e02211195ca6bc9fff960a1f7e43a95bdfbbf9.jpg" data-media-id="editor_5" data-image-id="20250712040716_20ed87368a9ac416b5d0232cf8e02211195ca6bc9fff960a1f7e43a95bdfbbf9" data-rendition-name="original" width="1500" height="1621" loading="lazy" alt="Meltpools"> <figcaption>Theoretical Kangchenjunga glacial lake of the future (blue) contained by a front moraine (purple) with a flood possibly triggered by a massive rock avalanche (red).</figcaption> </figure>  <a href="https://nepalitimes.com/multimedia/the-not-so-permanent-frost">Weakening permafrost</a> at the highest altitudes could result in massive ice-debris avalanches, such as those believed to have triggered recent and catastrophic floods in the <a href="https://nepalitimes.com/here-now/remembering-the-seti-disaster">Seti River</a>, <a href="https://nepalitimes.com/here-now/nepal-s-mountains-are-melting">Barun Khola</a>, <a href="https://nepalitimes.com/news/non-climate-cause-of-nanda-devi-flood">Chamoli</a>, <a href="https://nepalitimes.com/news/sikkim-flood-is-warning-to-nepal">South Lhonak lake</a>, and Tuesday’s Bhote Kosi flood in <a href="https://nepalitimes.com/news/rasuwa-flood-likely-a-glof">Rasuwa</a>. Weakening and eventual collapse of the terminal moraine complex through sub-surface piping could also result in an outburst flood. And a range of <a href="https://nepalitimes.com/here-now/nepal-s-mountains-are-melting">cascading processes</a> currently unknown to scientists could trigger a flood as well.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250712040712_76336a4597c08dd735e57b09ae9840b6bd3d89c85907bb39424d9e6f3163581e.jpg" data-media-id="editor_13" data-image-id="20250712040712_76336a4597c08dd735e57b09ae9840b6bd3d89c85907bb39424d9e6f3163581e" data-rendition-name="original" width="740" height="565" loading="lazy" alt="Meltpools in the Himalaya"> <figcaption>Jannu glacier in 1899. Note how the level of the debris-covered glacier reached the top of the lateral moraines over a hundred years ago. Photo: V. SELLA</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250712040712_707dd365923a002e889c64a88796b445695ea9ca692ec639179bc70217ed63c5.jpg" data-media-id="editor_14" data-image-id="20250712040712_707dd365923a002e889c64a88796b445695ea9ca692ec639179bc70217ed63c5" data-rendition-name="original" width="5184" height="3888" loading="lazy" alt="Meltpools in the Himalaya"> <figcaption>Jannu glacier in 2022. The remaining debris-covered glacier is now several hundred meters below the crests of the lateral moraines. Photo: E. BYERS</figcaption> </figure>  But will a large and potentially dangerous glacial actually form at the Kanchenjunga glacier? There’s really no way to tell at this point, although the rapid development of lakes since 2016 is a strong indicator that a large lake is in the process of forming. And rather than wait and see, our current uncertainty does not diminish the need for a more proactive approach to the development of a large glacial lake at some point in the near future. For example, the lower Kanchenjunga Glacier clearly needs to be regularly monitored over the coming years to keep track of glacial lake growth and potential hazards. This could be done by the Department of Hydrology and Meteorology (DHM), ICIMOD, or Kathmandu University with results regularly shared with local people and local governments.&nbsp; In fact, such a service could be developed into a program that is offered to other communities throughout highland Nepal who experience similar situations of glacial lake development, growth, and prospective danger, especially since most communities presently feel that they have no one to turn to for similar information. Inexpensive, locally appropriate, user-friendly early warning systems (EWS) need to be developed for the Kanchenjunga region now, instead of waiting for a tragedy to happen. While the different options and costs are being assessed, the installation of new cell towers in the upper Ghunsa Khola would assure that local residents have access to one of the most effective and proven EWS systems available: cell phones, combined with a lake level monitoring device that broadcasts data and connects to cell phone alarm systems.&nbsp; For example, hundreds of lives were saved when upstream witnesses called their family and friends downstream to warn them of the <a href="https://archive.nepalitimes.com/article/nation/Anatom-of-a-Himalayan-tsunami,1330">Seti River flood</a> near Pokhara in 2014. New zoning policies that prohibit the construction of lodges and other infrastructure in high-risk floodplain regions need to be developed now. Where the infrastructure already exists, villages should be encouraged to install gabion rock-filled wire cages along susceptible river channel or river interfaces to divert the flow of water during a flood event, a method used successfully in both highland and riverine Nepal. Local and national hazard training and response programs need to be developed now. Several examples of excellent programs developed by different organisations in the upper Khumbu region exist that provide excellent models, such as those tested by the US Agency for International Development <a href="https://www.hillarymedal.com/Khumbu-Nepal-Local-Adaptation-Plan-of-Action-%20report.pdf">(USAID) and ICIMOD</a> between 2011 and 2015. Glacial lake reduction&nbsp; Nepal was recently awarded a $36.1 million award by the Green Climate Fund (GCF) to directly confront many of hazards from glacial lake outburst floods jointly implemented by the United Nations Development Programme (UNDP) and the DHM building on past successes at Tso Rolpa and Imja Lakes. There are some lessons learned over the past decades of field work based in Nepal and Peru: 1. The DHM wants to use the project to reduce GLOF risks in Kosi and Gandaki basins and glacial lake reduction programs are planned for Thulagi, Lower Barun, Lumding Tsho, and Hongu 2 glacial lakes.&nbsp; However, the planned lowering depth for Tso Rolpa in 2000 was 20m, with the project ending once 3m lowering was achieved due to lack of funds. Imja lake, which scientists also determined needed to be lowered by at least 20m, was in fact lowered by 3m in 2016 ‘because that’s what they did at Tso Rolpa’.&nbsp; If glacial lake reduction programs are to be implemented under the GCF program they should be based upon good science, and lowered to an effective depth, otherwise the activity will be a waste of funds. <a href="https://sinia.minam.gob.pe/sites/default/files/siar-%20ancash/archivos/public/docs/usaid_glacial_lake_handbookrfs_0-ilovepdf-%20compressed_0.pdf">Peru offers experience</a> for glacial lake lowering. 2. Although large glacial lakes (more than 1sq km) will always command the most media and even scientific attention, it has become abundantly clear in recent years that even small glacial lakes can be just as deadly, given the correct sequence of cascading events, rainfall, snowmelt, and/or other triggers.&nbsp; The 2017 <a href="https://link.springer.com/article/10.1007/s10346-018-1079-9">Barun flood</a> and September 2024 <a href="https://www.stimson.org/event/the-%20thame-glof-disaster-climate-related-disaster-risk-management-in-the-high-himalayas/">Thame flood</a> are two excellent examples. Methods for assessing the flood risk of glacial lakes will need to be revised accordingly to include many of these smaller glacial lakes as well, in addition to the 21 large lakes already considered to be dangerous. 3. Existing and expensive EWS might benefit by some consideration of cheaper, more local, and possibly more effective alternatives. In 2015, for example, <a href="https://digitalcommons.macalester.edu/himalaya/vol37/iss2/7/">villagers</a> living below Tso Rolpa complained that they had no idea how the recently installed EWS worked, what it sounded like, and what to do in the event that it went off. With improved cell service and real-time lake level monitoring apps, local people could check on the lake whenever they wished, as opposed to waiting for some kind of communication from Kathmandu. 4. The GCF grant has the opportunity to become the ‘go to’ place for communities throughout highland Nepal to report any of their concerns related to glacial lakes and/or other observed cryospheric processes. This service could facilitate local people’s ability to adapt to, mitigate, or prevent a range of climate change-related hazards largely unknown to previous generations. Alton C Byers is a faculty research scientist at the Institute of Arctic and Alpine Research (INSTAAR) University of Colorado at Boulder and has visited the KCA including a six-month residency in Ghunsa supported by the Fulbright Nepal Scholar Program. This article is largely based on Evolution of a Potentially Dangerous Glacial Lake on the Kanchenjunga Glacier, Nepal, Predictive Flood Models, and Prospective Community Response. <a href="https://doi.org/10.3390/w17101457">Water</a>, 2025. (Byers AC, Rinzin S, Byers E, Wangchuk S.)

Meltpools in the Himalaya

In 2023, northern India suffered record-breaking heat. In 2024, it broke its own record. In 2025, the Indo-Gangetic plains and the Nepal Tarai suffered a prolonged pre-monsoon heat wave and humidity, forcing closure of schools and workplaces. This week, <a href="https://www.dw.com/en/europe-heat-wave-intensifies-as-fresh-warnings-issued/live-73108302">southern Europe is suffering the worst heat wave</a> since temperature records began. Football matches, tennis tournaments have been affected, and tourist sites have been closed off. Qatar has ordered a midday work curfew for Nepali and other migrant workers are the maximum temperature this week touched 45°C.&nbsp; Kathmandu Valley experienced its highest temperature in 25 years in May 2024 at 35.3°C. This year, the maximum temperature exceeded 30°C on many days — heat that till a decade ago would be considered unusual. Rains in early June also meant that towns in the mountains sweltered under high heat plus humidity.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250703090748_6975cfc2ad573f3a09ca301a299a9e92a420da7f1c5c90b8e4d061a2053dcd3e.jpg" data-media-id="editor_1" data-image-id="20250703090748_6975cfc2ad573f3a09ca301a299a9e92a420da7f1c5c90b8e4d061a2053dcd3e" data-rendition-name="original" width="1935" height="801" loading="lazy" alt="maximum average temperature in Kathmandu"> <figcaption>Source: DHM</figcaption> </figure>  Measuring just temperature does not give a true picture of how hot it is. When humidity is factored in, the heat index this summer has been much higher in northern India and Nepal. Also, the hotter the air temperature the higher the concentration of water vapour in it. “We feel it is getting hotter, and our statistics back that up,” says Shanti Kandel at the Department of Hydrology and Meteorology, which issued two heat wave warnings this year, compared to 11 last year. “We need more research to analyse how humidity is make this situation worse.” <a href="https://economictimes.indiatimes.com/news/india/india-faces-alarming-30-rise-in-moist-heat-stress-over-40-years-affecting-wide-swath-of-country-imd-study/articleshow/109376863.cms?from=mdr">A recent analysis</a> by the Indian Meteorological Department has found that heat stress in that country has increased by nearly 30% over the past 40 years. Similarly, India’s Council on Energy, Environment and Water (CEEW) noted that cities like Delhi, Chandigarh, Jaipur, and Lucknow have experienced a 6-9% rise in relative humidity in the last decade.&nbsp; It also states that <a href="https://www.reuters.com/sustainability/climate-energy/majority-indian-districts-face-high-heatwave-risk-study-shows-2025-05-20/#:~:text=%22About%2057%20per%20cent%20of,usual%20number%20of%20heatwave%20days.">60% of Indian districts</a>, home to three-quarters of the country’s 1.3 billion people face a high to very high risk from extreme heat, with rising night-time temperatures and humidity. The heat index is also called ‘<a href="https://nepalitimes.com/here-now/north-indian-heat-wave-hits-nepal">wet-bulb temperature</a>’ and is a measure of how hot the human body feels when humidity levels are also high — usually much hotter than the recorded temperature. For example, a wet-bulb temperature of 35°C is considered the maximum limit of heat and humidity that humans can handle, beyond which the body cannot cool by perspiration, leading to death. One indicator of increasing humidity is a rise in average minimum temperature, and Nepal recorded the highest figure since 1981 last year, with a peak of 15.8°C. Higher minimum temperature denotes warmer nights, which in turn is an indication of heat stress caused by increasing humidity, which in turn is a result of global warming. Aside from higher average temperatures worldwide this year, what makes heat and humidity more unbearable is that cities are always hotter than their surroundings. This is due to the <a href="https://nepalitimes.com/opinion/comment/preparing-for-kathmandu-s-heat-waves">urban heat island (UHI) effect</a> – for example the temperature inside Kathmandu’s Ring Road can be hotter by <a href="https://www.epa.gov/heatislands/what-are-heat-islands">up to 4°C during the daytime and by 1 to 3°C in the evening</a> compared to the outskirts. “Climate change is one reason for rising temperature, but there are other factors like increased heat in urban spaces due to concrete buildings and infrastructure, emissions from vehicles, industries, and home appliances,” explains urban planner Bhushan Tuladhar. He adds: “Much of this comes down to how we have developed our cities, not just our roads and buildings but also our water system, waste management, culture and customs as well as economy.” There is a feedback loop at work: as it gets hotter, more energy is used for fans, coolers, and air-conditioners which in turn add to the urban heat bubble. The way to reduce the UHI effect is to have more parks, tree-lined streets and water bodies to cool cities down.&nbsp; <a href="https://www.sciencedirect.com/science/article/abs/pii/S2212095525002093">A recent study published in the journal Urban Climate</a> by Nepali researchers at the University of Massachusetts, Tribhuvan University, University of Groningen, etc showed that even within Kathmandu, urban forests cooled neighbourhoods by as much as 1.2°C while ponds reduced the temperature by up to 0.85°C compared to nearby houses.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250703090748_e4de75dbdfb5fcfdeb0935eda364dc16b5dca8857ba335ab0f4586ebdc5093a9.jpg" data-media-id="editor_8" data-image-id="20250703090748_e4de75dbdfb5fcfdeb0935eda364dc16b5dca8857ba335ab0f4586ebdc5093a9" data-rendition-name="original" width="2580" height="1038" loading="lazy" alt="urban heat island in Kathmandu"> <figcaption>Source: URBAN CLIMATE et al.</figcaption> </figure>  ‘Our results demonstrate that blue-green spaces provide significant cooling benefits across the Kathmandu Valley, with distinct patterns by type, size, design, and urban context,’ concluded the paper, whose lead author is Saurav Bhattarai at Jackson State University in the United States. The old towns in Kathmandu Valley with traditional brick and tile architecture, ponds and trees managed hot summers better. Compact houses around a courtyard gave people just the right amount of sunlight, and use of clay mortar and bricks insulated houses in winter while cooling them in summer. There were open spaces, fertile land along the floodplains for farming, and brick pavements that allowed for seepage. “Our cities were planned taking nature into account,” says Sangeeta Singh, a professor of urban planning at the Institute of Engineering. “Kathmandu Valley is now built up, but we can still reintegrate blue-blue spaces into town planning with vertical gardening, urban forestry, using local material and harvesting rainwater.”&nbsp; Kathmandu’s municipalities have by-laws controlling building design and structure, but strict enforcement of land use and zoning are missing. Extreme heat disproportionately affects the urban poor who may not have access to fans or air-conditioners, exacerbating poverty.&nbsp; Cities in the plains have it even worse. As heat and humidity rise simultaneously, it could <a href="https://nepalitimes.com/banner/garmi-se-behal-chalo-nepal">reverse the current mass migration</a> of people from the mountains to the Tarai, where 53% of Nepal’s population lives. <a href="https://thedocs.worldbank.org/en/doc/92fbbbc6180238e18e7b239fad83e38a-0280032024/original/12-DHNT-Temperature-poverty-inequality-September-2024.pdf">A World Bank study</a> put the cost of a 1°C rise in temperature at 17.1% increase in poverty globally. Estimates put the total number of urban poor in developing countries exposed to the worst heat extremes at 26 million presently, this number is bound to grow to 215 million by mid-century, an over eight-fold increase. Meanwhile, 489,000 health-related deaths occur each year, 45% of them in Asia alone. “Heat has to be seen from a class perspective,” says Singh. “Those with money can afford gadgets and appliances to keep their homes and offices cool, but not day labourers or poor families living in cramped housing with poor ventilation.” Climate breakdown is going to widen the class divide in cities, as <a href="https://nepalitimes.com/banner/unthinkable-in-the-current-climate">summers become unliveable</a>. Says Singh: “We need policy intervention to address this class injustice. Our building by-laws and new town development must urgently integrate climate and energy efficiency elements.”

In the heat of the moment

On the afternoon of 28 May, a massive glacier avalanche destroyed the idyllic village of Blatten in the Valais region of Switzerland. Footage of the disaster rapidly circulated around the world, sparking renewed conversation about the increasing instability of the mountain cryosphere and climate-related risks. The population of nearly 300 people had been evacuated a week prior due to concerns that unstable slopes above the glacier could trigger a catastrophic event. This is remarkable, and a testament to the value of hazard monitoring and anticipatory action. Shocked by the intensity of avalanche impacts and devastating loss, people struggled to comprehend the alternative: what if the village had been full? In Nepal, the people of the Langtang Valley, survivors of a massive glacier avalanche that killed over 300 people in April 2015, know exactly what it feels like for an entire village to be <a href="https://www.theguardian.com/world/2015/may/17/nepal-earthquake-langtang-village-everyone-was-dead">‘wiped off the map’</a> in a little more than a minute. The avalanche that buried the village of Langtang was similarly catastrophic, as the avalanche fell over 3,000m and <a href="https://www.nytimes.com/2015/12/19/world/asia/nepal-avalanche-langtang.html">carried nearly as much force as the Hiroshima atomic bomb</a>. Unfortunately, the people of Langtang had no warning. While these two disasters are quite different, there are some important connections between them. As the world contemplates the threat of increasing climate-related glacier hazards and wonders if and how Blatten will rebuild, I would like to draw attention to the ever-present risk of similar disasters in the Himalayas, where the scale of the problem is (arguably) larger and resources are (inarguably) more limited. As events like these become increasingly common, we need to build monitoring and <a href="https://www.undrr.org/implementing-sendai-framework/sendai-framework-action/early-warnings-for-all">early warning systems for all</a> at-risk communities. We also need more comparative analysis of the ways mountain people make sense of climate-related risks, particularly around wicked questions like hazard zoning and resettlement or relocation. How do institutions determine where to invest in hazard monitoring and early warning systems? Who gets to decide where people can rebuild, what kind of risks are ‘acceptable’, or whose uncertainties matter? As a survivor of the Langtang disaster and an applied anthropologist, this is not a thought exercise for me. I spent more than two years working with the Langtangpa community as a volunteer, and the last ten years conducting research focused on the aftermath of the Langtang avalanche and the ways people cope with disaster and climate risk in the Himalayan region. Since late 2022, I have been <a href="https://www.stimson.org/project/early-warning-systems-for-cascading-disasters-in-nepal/">working with the Stimson Center </a>to consider how we might build systems to assess and monitor the changing risks of cascading hazards in the Himalayan region. As the Swiss and a range of international organizations consider how they might provide warning for other Alpine villages living beneath glaciers, we need to expand the conversation to consider the many Himalayan villages that are similarly at-risk. The question of climate causality currently haunts the Blatten disaster -- just as it has for other similar events in recent years, including the Langtang avalanche. While attribution is incredibly complicated, many scientists have already highlighted the ways that melting permafrost and loss of seasonal snowcover and glacial mass created instability in the overall system above the Birch Glacier on Kleines Nesthorn. Not all glaciers are receding. In Blatten, recurring slope failures had also been piling debris on the glacier slowly over the years, pushing the ‘glacier tongue’ forward and weakening its integrity – and this acceleration attracted attention and focused monitoring. <a href="https://www.linkedin.com/feed/update/urn:li:activity:7334623807573278721/">A recent post from Christian Huggel, a leading cryosphere scientist based at University of Zurich</a> examined these details and clearly stated: “Considering all these processes it would be absurd, ignorant or dishonest to state that anthropogenic warming has not played any role in the ice-rock avalanche disaster in <a href="https://www.linkedin.com/search/results/all/?keywords=%23blatten&amp;origin=HASH_TAG_FROM_FEED">Blatten</a>. Interestingly, <a href="https://www.theguardian.com/environment/2025/jun/01/this-is-ground-zero-for-blatten-the-tiny-swiss-village-engulfed-by-a-mountain">other scientists have indicated that “exact attribution is almost beside the point.”</a> Tellingly, it took almost ten years for formal scientific recognition (see <a href="https://www.nature.com/articles/s43247-024-01624-z">this Nature paper published in 2024</a>) in part because it was seismically triggered, overshadowing the climate-related signal.That said, many Langtangpa highlighted these connections immediately after the disaster, as many are doing in Blatten right now. <a href="https://nepalitimes.com/banner/the-courage-and-endurance-of-the-langtangpa">My friends in Langtang have spent the last ten years rebuilding their lives</a> while wondering if another event of this magnitude might be possible.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250607140612_5ccfd4786416a151e1c2d44f79add3c196da34e1c30af9188de10982b45d72f8.jpg" data-media-id="editor_9" data-image-id="20250607140612_5ccfd4786416a151e1c2d44f79add3c196da34e1c30af9188de10982b45d72f8" data-rendition-name="original" width="1250" height="885" loading="lazy" alt="Blatten NT"> <figcaption>Copernicus statellite image of the avalanche that buried the village Blatten in Switzerland on 28 May, 2025.</figcaption> </figure>  &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250607140616_306112d2eb5330d0a5117bae3fc372861afce5137b52f793285e6b1cf89ca31a.jpg" data-media-id="editor_10" data-image-id="20250607140616_306112d2eb5330d0a5117bae3fc372861afce5137b52f793285e6b1cf89ca31a" data-rendition-name="original" width="1733" height="1053" loading="lazy" alt="Langtang NT"> <figcaption>The deadly earthquake-triggered avalance that destroyed Langtang village in Nepal on 25 April, 2015.</figcaption> </figure>  Like the people of the Swiss Alps, the Langtangpa have been living with avalanches for centuries, and they have used both situated knowledge and practical systems to adapt to changing risks. But, in Langtang as in Blatten, the scale and impact of this singular tragedy was both unprecedented and unforeseen. Tellingly, Langtang was not a scientific hinterland: groups from a dozen different countries were conducting glaciological, hydrological, and climatological research there prior to the disaster. Blatten is a case where the scientists knew where to look. But even in relatively well-studied places like Langtang, disasters can emerge in our blind spots.&nbsp; <a href="https://nepalitimes.com/here-now/lives-on-the-line-in-the-himalaya">Last year’s Thame glacial lake outburst flood</a> (GLOF) also began in an overlooked and understudied area – <a href="https://www.stimson.org/2024/rethinking-himalayan-cryosphere-risk-assessment-in-the-wake-of-nepals-thame-disaster/">prompting scientists to rethink the ways we assess glacial lakes</a>. Issues related to <a href="https://www.icimod.org/mountain/permafrost/">melting permafrost</a>, which seems to have been a factor for both the Blatten disaster and <a href="https://www.linkedin.com/posts/tashi-lhazom-5a433b22b_rebuildtil-limifloodrelief-fromtearstohope-activity-7332420946013691904-N0sH?utm_source=share&amp;utm_medium=member_desktop&amp;rcm=ACoAAADxlvsBK3zQKg0X2xPLPS94HyMEettoSU4">the cascading ‘thermokarst lake outburst flood’ that recently occurred in the Limi Valley</a>, are increasingly recognised as a pervasive risk but it is difficult to monitor and the science is young. A multitude of different cryosphere-related disasters are possible across the Himalaya, and background risk is increasing. How do we triage between these different kinds of hazards? How do we know where to look? While it might not have been possible to monitor the glaciers and cryosphere features that contributed to the Langtang disaster, we need to be actively looking for other places where monitoring systems and early warning is possible in Nepal and the broader Himalayan region. Of course, we do need to be precise in our analysis and communication around climate attribution, but consensus does exist on some general trends: climate change is driving new hazard interactions that can generate extreme flows. Therefore, we also need to recognise the undeniable: that background risk is undeniably rising, that lives are at risk, and that we need to invest in building systems that can help anticipate events like Blatten (which takes time, time that others don’t have) immediately. The fact that Langtang has been fully rebuilt and community leaders were effective in determining the shape of their own future and ‘building back better’ their way (as complicated as that may be), demonstrates that a future can be possible, amid uncertainty. But the future of many other communities in the Himalaya, who should never have to go through what the Langtangpa went through if we can avoid it, still remains at-risk without more scientific attention and investment. Meanwhile, the monsoon is arriving in Nepal and another disaster could happen any day now. Coverage of the Blatten disaster has been rightfully robust. Praise for the scientists and authorities who identified these risks and correctly analyzed the situation is also deserved, for that is difficult work. A wider call to learn from this event and use insights to inform policy on climate risk assessment or questions of managed retreat is also exceedingly necessary and urgent. As many scientists are saying: events like this will happen again. This is a scary time in the mountains, in the Alps, in the Himalaya, and many other regions. That said, not all places are equally exposed or vulnerable. To reiterate a core question that I have been asking for years: <a href="https://dialogue.earth/en/climate/opinion-climate-disasters-integrate-local-knowledge/">Whose uncertainties matter</a>? When and why? We know that climate-related loss and damage will not be equally or equitably distributed, and that is one of the core reasons for the UN’s Early Warnings for All program. Blatten is being talked about this week <a href="https://globalplatform.undrr.org/2025/preparatory-days/global-ew4all-multi-stakeholder-forum">while the Global Platform for Disaster Risk Reduction is going in Geneva</a>, from where some of my Nepali colleagues posted photos of them posing with a sign that speaks to the justice issue: ‘Early warnings work. They must work for everyone.” Working toward this noble goal will require a concerted and committed global effort. -- Austin Lord, PhD is a Senior Fellow at the Stimson Center and an environmental anthropologist who has been conducting research in Nepal for the past 13 years on disaster and climate risk management, water and energy policy, infrastructure development, and environmental governance.

Blatten, Langtang, and Disasters Yet to Come?

Frontpage topic

Will President Donald Trump give his Chinese counterpart Xi Jinping a gift? While Trump prizes unpredictability, Xi aims to position China as a force for global stability. Thus, there is a widespread assumption that China will rush to fill the vacuum left by an increasingly nationalist and isolationist United States.
The Chinese leadership has no interest in filling America’s shoes. Attempting to do so could cost China dearly just when it is undertaking a broader economic reorientation at home. The world may be tired of US interventionism – and, now, of <a href="https://nepalitimes.com/opinion/trump-s-first-month">Trumpian aggression</a> – but that does not mean it is ready to welcome an abstemious superpower.&nbsp;
China has studiously avoided becoming involved in major crises beyond its <a href="https://nepalitimes.com/editorial/trans-himalayan-handshake">immediate neighbourhood</a>. Though it has proposed global initiatives on ‘development’, ‘security’, and ‘civilisation’, and articulated a vision of multipolarity in which all countries are treated equally, its efforts to realise these goals have not gone beyond economic statecraft.
While foreign commentators debate what <a href="https://nepalitimes.com/here-now/what-is-xi-jinping-s-big-surprise">China’s vision </a>entails – with some describing it as a potentially benevolent hegemon, and others as a malevolent one – Chinese authorities and intellectuals are more immediately concerned with weathering the storm that Trump has unleashed.
Viewed from outside, China’s core <a href="https://nepalitimes.com/here-now/staying-neutral-in-a-us-china-confrontation-8qni2ij1">national interests</a> seems straightforward: to replace the US as global leader. But pursuing that role may contradict other core interests, such as maintaining regime legitimacy and security, orchestrating a continuous rise in living standards, and reunifying Taiwan with the mainland.&nbsp;
These goals might best be served by maintaining a cold peace with the US, rather than embracing conflict with it.
Having watched the US, China knows all too well that being a <a href="https://archive.nepalitimes.com/news.php?id=4815">global superpower </a>would inevitably draw it into regional conflagrations that it would prefer to avoid. But China also knows that it has benefited massively from the relatively stable world economy that the US and its allies helped bring about.
China needs to retain enormous amounts of resources and manpower domestically to tackle its biggest challenges. Chinese leaders must <a href="https://nepalitimes.com/news/nepal-s-bubble-economy">manage an economy</a> that is no longer driven primarily by property development and exports, while preparing for the possibility that one of its largest trading partners could descend into total isolation.
Trump’s ‘Liberation Day’ tariffs and escalatory duties in response to Chinese countermeasures were a wake-up call. Whatever happens in the trade war, China urgently needs to rebalance its economy by stimulating greater domestic demand.
While Chinese leaders have long acknowledged the need for such a rebalancing, they have been slow to follow through with the necessary policies. Public messaging notwithstanding, they have continued to prioritise industrial output over living standards, and capital investment over consumer spending. But the prospect of losing one of its biggest export markets should change this calculation.
Read also: <a href="https://nepalitimes.com/opinion/turning-point-in-us-india-relations">Turning point in US-India relations</a>, Shashi Tharoor
Similarly, China has an interest in building resilient supply chains for critical technologies in order to circumvent US chokepoints. A significant share of national resources has already been redirected toward promoting domestic innovation.&nbsp;
With the Sino-American rivalry intensifying over the past decade, Chinese leaders have come to regard domestic innovation as a strategic necessity.
Beyond boosting domestic innovation, China is eager to seize opportunities to set the global governance agenda for emerging technologies.&nbsp;
Its recent successes in <a href="https://nepalitimes.com/here-now/nepal-needs-to-be-more-intelligent-about-ai">AI</a> – most notably <a href="https://nepalitimes.com/here-now/artificial-censorship">DeepSeek</a>’s release of low-cost models that rival those from top US developers – have created a strong impetus for China to amplify its voice. China’s message – that a handful of rich countries should not be able to monopolise the technologies that will determine everyone’s economic future – undoubtedly resonates with many around the world.
During the post-Liberation Day staring contest with the US, China convened an impromptu gathering of the all-powerful Politburo and Chinese ambassadors stationed abroad. The purpose was to assess China’s relations with its neighbours, and the stature of those in attendance spoke to the sense of crisis that had swept through the country’s top leadership.&nbsp;
More to the point, the meeting confirmed that China’s strategic orientation remains focused on its own region – not the global context.
Beijing remains fully committed to maintaining strong ties with the Kremlin, viewing Russo-Chinese alignment as a geographical and strategic necessity. The two countries’ 4,209km land border gives China more than enough reason to work with Russia.&nbsp;
China’s ultimate focus is not Russia but its long-term rivalry with the US. An axis with President Vladimir Putin’s regime might well offer a workable (if imperfect) solution to the containment strategy that America has been pursuing against China.
Likewise, China has been de-escalating tensions with India, another large, nuclear-armed neighbour. Both know that the structural and historical strains on their relationship – characterised by an obvious power imbalance and mutual mistrust – will not be easily eliminated. But both also know that predictable, stable ties will yield big benefits over time, especially in a new multipolar order.
PAX SINICA
Beyond managing relations with its immediate neighbours, China has sought to mobilise the Global South behind reforms to multilateral institutions.&nbsp;
When Chinese leaders and diplomats speak of ushering in an ‘orderly multipolarity’, they mean an international order in which the non-Western world has much more clout. Hence, China is a strong advocate of the recent BRICS expansion, and of proposals to redistribute voting shares within Western-dominated international financial institutions.
China has also sought to shape the agenda at United Nations-affiliated institutions where the US historically has had less influence, such as at UN Trade and Development and the South Centre. It can assume a limited leadership role without directly confronting the US and the rest of the G7.&nbsp;
China does have a foreign-policy interest in subtly countering US influence in the developing world, which is why it builds large-scale infrastructure and addresses long-ignored development needs there without making any demands about democracy, human rights, and accountability.&nbsp;
Instead of offering security guarantees, China offers roads and bridges. In exchange, it can secure access to critical raw materials and open new markets for its state-owned enterprises and private companies at a time when the US and Europe are closing their doors.
China did broker a modest rapprochement between Iran and Saudi Arabia, and its Global Security Initiative <a href="https://www.iiss.org/research-paper/2024/10/the-global-security-initiative-chinas-international-policing-activities/" target="_blank">aims to</a> foster international cooperation in counter-terrorism, cybersecurity, biosecurity, and emerging technologies.
But in the case of the <a href="https://nepalitimes.com/opinion/how-to-agree-an-armistice-in-ukraine?%2F=">Russia-Ukraine </a>and<a href="https://nepalitimes.com/opinion/mortality-in-the-gaza-israel-war"> Israel-Hamas</a> wars, it has avoided taking direct responsibility, let alone providing any security guarantees. Of course, China’s self-proclaimed neutrality on the war in Ukraine has not gone unchallenged.&nbsp;
In Gaza, China has criticised the US for supporting Israeli Prime Minister Binyamin Netanyahu’s agenda of continuing the war. But unlike Iran – which China relies on for oil – these other flashpoints have been kept at arm’s length.
Read also: <a href="https://nepalitimes.com/editorial/world-wars">World wars</a>
China would face three big challenges in pursuing even partial or limited global leadership. First, given America’s accelerated withdrawal from international affairs, China might struggle to sustain its commercial engagement with many parts of the world. After all, the US wants to impose drastic costs on those who do business with China, and it may well get its way.
Second, China cannot avoid engagement in dangerous security situations forever. Sooner or later, it will have to develop a truly global foreign policy. In fact, simply putting its own Global Security Initiative into practice would require it to do much more heavy lifting, not only in setting the agenda but also in terms of deploying security personnel and resources. America may be retreating, but that does not mean it will sit idly by and watch China try to increase its own influence.
Third, China still needs to orchestrate a domestic economic rebalancing – a process that will have enormous global consequences. Shifting from export-led growth to greater domestic consumption will take years, and the push to rebalance may run up against China’s ambition to remain a global manufacturing powerhouse.&nbsp;
The latter objective is already causing tensions with Europe and some developing countries whose domestic manufacturers are struggling to compete with Chinese national champions (such as the electric-vehicle maker BYD).
Even as its economy continues to grow, China will remain a largely self-centered and reluctant superpower. Unlike the US, its domestic political economy calls for a more restrained foreign policy, focused primarily on its immediate neighbours and commercial opportunities in the Global South.
As the world grapples with the decline of US power and the shift toward multipolarity, China will increasingly become the centre of gravity in the global economy. The rivalry between a political and military superpower and an economic one will be dangerous for everyone. Both must tread carefully to prevent economic warfare from escalating into a conflict that all would regret.
&nbsp;©Project Syndicate&nbsp;
Yu Jie is a senior research fellow on China in the Asia-Pacific Program at Chatham House.

What China wants

India’s relationship with the United States has long been a careful balancing act between shared democratic values and sometimes diverging national interests. But recent diplomatic tremors have unsettled India, prompting it to question whether the partnership has reached a turning point.&nbsp;
In what Indian officials view as an unsettling display of geopolitical grandstanding, President Donald Trump has <a href="https://www.thehindu.com/news/international/india-pakistan-would-still-be-at-war-if-not-for-his-intervention-trump-repeats-ceasefire-claim/article69865245.ece" target="_blank">taken credit</a> for halting <a href="https://nepalitimes.com/editorial/nukes-in-the-neighbourhood">recent hostilities between India and Pakistan </a>by threatening to disrupt trade ties.&nbsp;
India has bristled at Trump’s claims, not only because it is fiercely protective of its sovereignty, but also because they lack merit. As Prime Minister Narendra Modi and Foreign Minister Subrahmanyam Jaishankar have noted, Trump <a href="https://youtu.be/XNv61DN7foQ?si=GUP5aymVf5lLFS8B" target="_blank">did not even call them</a> during the conflict in May.&nbsp;
Bilateral trade was <a href="https://www.thehindu.com/news/national/ceasefire-had-no-linkage-with-us-trade-jaishankar-in-parliament/article69866620.ece#goog_rewarded" target="_blank">not mentioned</a> by any US official while the fighting was underway. Trump may well have pressed Pakistan to end <a href="https://nepalitimes.com/editorial/world-wars">the violence</a>, but India did not need persuading. As a status-quo power focused on its own economic development, the last thing India wanted was a protracted conflict.&nbsp;
It was always clear that ‘Operation Sindoor’ – which featured strikes on nine known terrorist basecamps and other facilities in Pakistani territory – was retribution against the terrorists who had targeted Indian tourists, not the opening salvo in a war against Pakistan.
When Pakistan retaliated with indiscriminate attacks, India initiated another decisive but carefully calibrated strike – this time, on 11 Pakistani air bases. It was this manoeuver – possibly coupled with US pressure on Pakistan’s government – that prompted Pakistan to seek a cessation of hostilities. Trump hardly deserves credit for this outcome, and yet, true to form, he has sought to claim it.&nbsp;
But India will not tolerate the implication that it succumbed to Trumpian threats or blandishments. This is not Trump’s only action that is giving India pause.&nbsp;
In June, he hosted Pakistan’s army chief, Field Marshal Asim Munir – whom India’s government and opposition parties alike regard as a hardline Islamist ideologue – at a White House lunch. Pakistan’s civilian leadership was not at the table.
Trump’s unpredictability vis-à-vis China is similarly troubling. Whereas he took a reliably hardline approach to the country during his first presidency, <a href="https://nepalitimes.com/opinion/trump-s-first-month">Trump 2.0</a> blows hot and cold. One minute, he is imposing extreme tariffs against China, the next, he is <a href="https://www.reuters.com/world/china/us-china-hold-new-talks-tariff-truce-easing-path-trump-xi-meeting-2025-07-28/" target="_blank">seeking</a> to negotiate a trade truce and <a href="https://www.reuters.com/world/china/trump-says-he-is-not-seeking-summit-with-xi-may-visit-china-2025-07-29/" target="_blank">saying</a> that he might visit Beijing at Chinese President Xi Jinping’s invitation.
Where India fits into these calculations – if it factors into them at all – is a mystery. During Trump’s first term – as well as during <a href="https://www.project-syndicate.org/columnist/joseph-biden-jr" target="_blank">Joe Biden</a>’s presidency – the US regarded India as a vital partner in the Indo-Pacific and a democratic bulwark against China.&nbsp;
While India upheld its foreign-policy doctrine of strategic autonomy and avoided committing to any confrontation with China, it welcomed US engagement in the region, and supported the revitalization of the Quad, which includes Australia, Japan, and the US, in 2017.&nbsp;
After all, India has its own quarrels<a href="https://nepalitimes.com/opinion/chindia"> with China</a>, which has ramped up its encroachments on their disputed frontier in recent years and lent critical support to Pakistan.
Now, China is directly <a href="https://nepalitimes.com/opinion/india-has-arrived">undermining India</a>’s industrial ecosystem, by restricting the flow of engineers to the country and barring Indian factories’ access to high-end Chinese machinery. The impact on sectors like electronics and manufacturing is already visible.&nbsp;
China’s influence across <a href="https://nepalitimes.com/editorial/south-asia-2040-qxr16oup">South Asia </a>is also growing, extending from Bhutan and Nepal to Bangladesh and Sri Lanka.
Indian officials and businesses see China as a threat. But it is difficult to know where the US stands, especially after Trump opted not to rebuke China publicly for offering intelligence assistance to Pakistan, including real-time satellite data that <a href="https://www.business-standard.com/external-affairs-defence-security/news/china-provided-pakistan-with-satellite-support-says-indian-defence-group-125051900505_1.html" target="_blank">reportedly facilitated</a> Pakistani strikes on Indian military targets during the recent conflict.&nbsp;
When it comes to trade, moreover, Trump has often been tougher on partners than adversaries. This week he increased tariffs to 50% on Indian goods for its energy and military equipment imports from Russia.
<a href="https://nepalitimes.com/news/the-great-game-2nd-half">Trump’s capriciousness </a>has heightened India’s strategic anxieties. The US has proved to be an unreliable partner before, like during the 1999 Kargil conflict when it denied India access to vital GPS data.&nbsp;
Now, Indian decision-makers are split: Should India decouple from China, trusting the US to have its back, or pragmatically engage with it, for fear that the US will do the same? This raises an even more fundamental question: What is the value of a partnership that is subject to the whims of an outsize ego?
India will not panic, but it might pivot. Given its lack of treaty obligations, it has greater leeway to act independently than formal US allies like Japan or South Korea. It might use this manoeuvering room to adjust its foreign-policy orientation. Jaishankar’s July visit to Beijing pointed to a desire to broaden channels of communication with China.&nbsp;
While India is not downgrading its ties with the US, it is emphasising self-reliance. This may lead to a more transactional bilateral relationship, shaped less by ideals than interests.
Indian foreign policy will remain rooted in deterrence, decisiveness, and non-tolerance of terror, outlined in Modi’s newly articulated <a href="https://garhwalpost.in/the-modi-doctrine-indias-new-normal-in-a-fractured-world-order/" target="_blank">strategic doctrine</a>. As for the US, India will continue to walk the same tightrope, constantly aware that it may be fraying at one end.
©Project Syndicate 
 
 Shashi Tharoor is a former Indian Minister of State for External Affairs and is an MP for the Indian National Congress and Chairman of the Parliamentary Standing Committee on External Affairs. He is the author, most recently, of <a href="https://www.alephbookcompany.com/book/ambedkar-a-life/" target="_blank">Ambedkar: A Life</a> (Aleph Book Company, 2022).

Turning point in US-India relations

As the 2030 deadline for the Sustainable Development Goals (SDGs) looms, Nepal faces a major challenge in monitoring its progress. With 446 indicators revised in June 2023, the list of SDGs in federal Nepal shoots up sevenfold at the provincial level and <a href="https://documents1.worldbank.org/curated/en/485591576101383264/pdf/Nepal-Development-Update-Envisioning-a-Future-Data-Ecosystem-in-Federal-Nepal.pdf">a hundredfold</a> when all 753 local bodies are taken into account. This massive reporting burden, along with overlapping data collection authorities, can erode the quality of data (Figure 1).  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250804140844_d0ed347ce29b627497fe075066d0c9cd0e9f9d5bb3658c7dcf485d22d4e1898d.jpg" data-media-id="editor_1" data-image-id="20250804140844_d0ed347ce29b627497fe075066d0c9cd0e9f9d5bb3658c7dcf485d22d4e1898d" data-rendition-name="original" width="1593" height="729" loading="lazy" alt="Data and delivery figure 1"> <figcaption>Figure 1: Mapping of authorities. Source: The World Bank (2019) – The figure depicts the mapping from unbundling report. After 2022, the statistical system is now under leadership of NSO.</figcaption> </figure>  Furthermore, <a href="https://documents1.worldbank.org/curated/en/485591576101383264/pdf/Nepal-Development-Update-Envisioning-a-Future-Data-Ecosystem-in-Federal-Nepal.pdf">the World Bank report</a> on envisioning a future data ecosystem in federal Nepal states that ‘The data governance should be institutionalized in such a way that data coming from different sources would ‘complement’ rather than ‘compete’ with each other and abide the ‘cooperation’ ‘coexisting’ and ‘coordination’ principle enshrined in the Constitution of Nepal’. However, the challenge is to ensure reporting efficiency and quality, especially as the statistical regulation of 2080 B.S. allows independent data collection, but the localisation of SDG indicators creates a huge administrative ordeal. As such, it is important to map the overlapping SDGs indicators, and explore the scope for minimising redundancies by reducing the number of repeating indicators and duplication of efforts, as well as identifying complementing indicators.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250804140844_539aa390889c971940a4cd28d6d9709485a4f37a06e3fa022fa4b0e14a5a9110.jpg" data-media-id="editor_3" data-image-id="20250804140844_539aa390889c971940a4cd28d6d9709485a4f37a06e3fa022fa4b0e14a5a9110" data-rendition-name="original" width="1149" height="824" loading="lazy" alt="Data and delivery figure 2"> <figcaption>Figure 2: 75% text or conceptual overlap. Source: Author’s calculation.</figcaption> </figure>  There are 15 indicators with a 75-100% text match or conceptual overlap across different goals (Figure 2). For instance, SDG 4, Indicator 1.4.3 “Households within 30 minutes travel time to health facility (% of total)” is conceptually identical to SDG 3, Indicator 3.8.9 “i. Percent of households within 30 minutes travel time to health facility”. In another example of duplication, “Number of deaths, missing persons and directly affected persons attributed to disasters per 100,000 population,” is reported in both SDG 13 Indicator 13.1.1 and SDG 11 Indicator 11.5.1. The count of “local levels that adopted disaster risk reduction strategies,” appears in both SDG 11 Indicator 11.b.2 and SDG 13 Indicator 13.1.3. The problem is not just duplication, but also conceptual overlaps: 55 indicators have more than 35% text similarity (Figure 3). For example, SDG 5, Indicator 5.5.3 “Women in civil service decision-making positions (% of total employees)” and SDG 16, Indicator 16.7.3 “Proportions of decision-making positions held by women in public institutions” are complementary. Technically, it should be possible to calculate indicator 16.7.3 if data is available in SDG 5.5.3, eliminating the need for separate reporting.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250804140844_070dc2c1f2f07b1b80938274bd2f440ccb60b5fc723509d87be388ce7d4e8cf5.jpg" data-media-id="editor_4" data-image-id="20250804140844_070dc2c1f2f07b1b80938274bd2f440ccb60b5fc723509d87be388ce7d4e8cf5" data-rendition-name="original" width="1145" height="836" loading="lazy" alt="Data and delivery figure 3"> <figcaption>Figure 3: 35 to ~100% text match or overlap. Source: Author’s calculation.</figcaption> </figure>  Furthermore, inherent interlinkages between indicators, such as SDG 1’s “Households having access to market center within 30 min walk (% of total)” and SDG 8’s “Access to Cooperatives (% of households within 30 min walk),” should complement each other, highlighting opportunities for data integration. Cooperatives operate within the proximity of the market, the existence of data in cooperatives and data gaps in access to the market or larger variation in statistics should flag the possible disconnect. Meanwhile, there are more than three Goal Areas (SDG 11, 16 and 17) where the data gap is 50% or higher. In contrast, Health (SDG 3) and Education (SDG 4) have the highest number of indicators and the lowest data gaps, primarily due to well-established administrative systems like the Health Management Information System (HMIS) and the Education Management Information System (EMIS). These systems contribute approximately 38% of all data, with an overall data gap of 35%. Ministry of Health and the Ministry of Education have the highest proportion of budget followed by Ministry of Infrastructure. The granularity of data is high in the SDGs 2, 3 and 4. These are the goal areas where MIS contributes the most. Overall, 18% of data is disaggregated at the local level, and approximately 28% at the provincial level (Figure 5).&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250804140844_bca4fc150516a469c8d6b13a19c8559f1bb1daafe4d9fa5e3796b64aa4ed359a.jpg" data-media-id="editor_5" data-image-id="20250804140844_bca4fc150516a469c8d6b13a19c8559f1bb1daafe4d9fa5e3796b64aa4ed359a" data-rendition-name="original" width="1106" height="847" loading="lazy" alt="Data and delivery figure 5"> <figcaption>Figure 5: Disaggregation and data gap. Source: Author’s calculation.</figcaption> </figure>  Interestingly, indicators with matching text or conceptual overlaps often have no apparent data gaps and are highly disaggregated. This suggests that these indicators are often derived from administrative systems, and thus, a key opportunity exists to minimise redundancies by integrating these siloed systems (Figure 6).  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250804140844_67f8345023f322ab8db4c6e320745c6e4b1f8b8155691087b20bb3bbe79d504f.jpg" data-media-id="editor_6" data-image-id="20250804140844_67f8345023f322ab8db4c6e320745c6e4b1f8b8155691087b20bb3bbe79d504f" data-rendition-name="original" width="1136" height="844" loading="lazy" alt="Data and delivery figure 6"> <figcaption>Figure 6: Matching and data sources. Source: Author’s calculation.</figcaption> </figure>  However, it is easier said than done. Institutionalising interoperability across different administrative systems requires harmonised coding and coordinated data collection timelines. This task is made more difficult by the need for a sustained vision to <a href="https://nepalitimes.com/latest/covid-crisis-can-spur-digitisation">push for digitisation</a> with strong financial support, and a dedicated effort to identify indicators that do not share the same spelling or coding conventions. While the revised SDG indicators now have unique identifiers, these must be consistently mapped across thematic areas and with existing administrative systems and ‘<a href="https://documents1.worldbank.org/curated/en/485591576101383264/pdf/Nepal-Development-Update-Envisioning-a-Future-Data-Ecosystem-in-Federal-Nepal.pdf">coding of newly established government units, including but not limited to the Central Bureau of Statistics, the Survey Department, and the High-Level Commission for Information and Technology (HLCIT) codes</a>’. A lack of standardisation is a major obstacle. For instance, of the 753 local governments, only about 500 use the same spelling convention. The Government of Nepal in 2022 graduated the Central Bureau of Statistics (CBS) to the National Statistics Office (NSO), making it a statistical arm to coordinate with federal units on the data collection, management and reporting process. The NSO is mandated to coordinate data collection and management in federal Nepal and to create a coordination committee for this purpose. As per the regulation, the data coming from administrative services feeds into the unified statistical system. However, a critical gap exists: the mandate does not include representatives from the Ministry of Information and Technology (MoIT), where the integrated data management centre is hosted. Mandate requires data to abide by the existing laws and practices in Nepal, and commensurate with the framework and definition laid out by the UN or its higher authorities. Furthermore, while the NSO's mandate calls for consistent frameworks and guidelines, it fails to mention the harmonisation of codes and identifiers—a basic requirement for a unified statistical system (section 2, sub-section 3 and sub-section 4). One crucial step the government can take is to create a metadata that includes an exhaustive list of all the spelling conventions and coding used in the administrative systems of Nepal. This list should be reviewed by technical experts and think tanks to identify redundancies and overlaps in the SDGs indicators. This would be a foundational move toward a more efficient and integrated data ecosystem. <a href="https://www.linkedin.com/in/ashutosh-mani-dixit-92aa3a2a4/">Ashutosh Mani Dixit</a> co-authored the special focus section Envisioning a future data ecosystem in federal Nepal. He worked with the World Bank from 2018 to 2021, and the Government of Federal Nepal in SDGs agenda and localisation of the SDGs indicators. The coding used for matching the text and spelling in the analysis is uploaded on <a href="https://github.com/AMD2019/Python-for-Data-Science/blob/932a48e9a842254ed6ee69488d67b2a3d55856bc/SDGs_revised.ipynb">GitHub</a>. The data used in the analysis is available <a href="https://drive.google.com/file/d/1FPipYVtXU2kskA6QMPORvrhr9LZ_cMGz/view">here</a> for further discussion and feedback.

Data and delivery

I was asked to give a presentation at the <a href="https://nepalitimes.com/news/the-present-and-future-of-news">Himal Media Mela</a> on 25 July on the ethical and productive use of AI in journalism. I am using the first of this new monthly Technocrat column in Nepali Times to say what I did not have time for at my session about real dangers, real potentials, and hard-won lessons about AI, journalism, and ethics.
I’m not a natural public speaker, and a member of the audience last week told me I sounded like I was chewing gum. True, I mumble, and often lose my train of thought. But one does not need to be a great orator to get the message across. You just need to care deeply and speak the truth.
Nepali Times readers will have seen the supplement in last week’s edition in both print and online that carried a year-by-year summary from 2000 to 2025. I am told the five-member newsroom staff took weeks to put it all together.
They did a great job, but I used ChatGPT’s plus feature Deep Research to crawl 25 years of archives to produce similar content in a few hours with workable links and all the right references.&nbsp;
True, the text needed some fine tuning, but if this sort of normally exhausting human work can save time and energy then AI can be an amazing asset. &nbsp;
But many AI enthusiasts are dumbing down by using image and video generators, and wasting their credits. This is causing AI fatigue among young people on digital networking sites.
Before using AI effectively, we must first understand its true cost. The glossy marketing of AI tools hides the dark side of the deep learning machine underneath, a system built on a foundation of our work, often taken without our knowledge or consent. And you thought, all those words and sentences were AI magic!
AI is a hungry beast voraciously devouring whatever you post. Every article, every photograph, every personal post, every comment you make is raw material for training the next generation of AI models. It does not matter if you gave permission. Nobody is asking.&nbsp;
AI does not need permission to train itself using my sentences from the digital version of this column.
This is not 'fair use'. It is exploitation on an industrial scale. The very soul of our work is being strip-mined to build a technology that profits from our labour without credit, compensation, or consent.
And then there is the danger from deep fake that has moved from a niche experiment to an everyday threat. It is easy if you know the tricks for anyone to clone a voice, fake a video, or create a false event so realistic it can fool even experts.&nbsp;
Content Scrapers
AI is not a neutral force. It is a tool for scammers, a weapon to deny crimes, erase real incidents, and destroy reputations overnight. Teenage girls have been blackmailed with fake videos. In India and Bangladesh, politicians have seen their words twisted to incite chaos.
The scariest outcome is not just the production of individual fakes, it is the erosion of all trust. When ‘anything can be faked’, who can prove if they are telling the truth? The greatest risk is not that people will believe fake content, but that they will stop believing any content, undermining our shared foundation of reality.&nbsp;
As journalists, we risk becoming unwitting amplifiers of these falsehoods if we are not equipped to detect and expose them. AI is a stereotyping machine that amplifies our worst biases.&nbsp;
Prompts on platforms are sexualised, gendered, or reinforce harmful ethnic stereotypes. Many women participate in this cycle, sometimes out of curiosity, unconsciously reproducing the very biases inherent in patriarchal societies.
The faces of children are now circulating in AI-generated images worldwide, stripped of context, consent, or protection. A simple search for ‘Nepali or Indian or White girl’ on an AI image site brings up content no parent would ever want to see.&nbsp;
This is not just a privacy issue, it is a violation of dignity and safety. We make it easy for ‘content scrapers’ by posting photos and videos of our children on Tiktok.&nbsp;
Faced with these realities, we cannot afford to be silent. Indifference is not an option, it is complicity. Fortunately, there is a quiet but growing resistance among artists, musicians, and photographers. But journalists, the very people who create the facts and narratives that train AI, have been too slow to join the fight. &nbsp;
Naresh Newar is a writer on strategic communications and Artificial Intelligence and content specialist.

Being intelligent about journalism

Nepali Times celebrated its 25th anniversary on 25 July, and this piqued my curiosity about how the paper covered migration in the early days. Things must have been so different back then. Or were they? If we look at restrictive emigration policies that disproportionately impact women, contributors have changed, protagonists have changed, but the message <a href="https://nepalitimes.com/opinion/two-decades-of-debate-on-female-migration" target="_blank">remains</a> more or less the same. Many aspects of what we write today about bans are no different from what was written back then, and it is timely to revisit this issue today on World Day Against Trafficking in Persons. Trafficking can only be addressed when people have access to safe and legal migration pathways, not with bans. In an article in 2000, the year this paper was born, correspondent Hemlata Rai wrote an article called ‘<a href="http://archive.nepalitimes.com/news.php?id=4816#.YDxjOFUzaUk" target="_blank">Misplaced Chivalry’</a> that criticised the ban on women migration. Back then, it was not a ban on just domestic work but on women migration altogether. Excerpt from the article: What the prohibition has done is make women more vulnerable to economic and sexual exploitation. Since the women now use illegal channels to reach their destinations, they remain invisible in official books and therefore unprotected by laws that ensure workers’ rights…. The government has simply not been able to put an end to this trafficking, and by its across-the-board ban on women workers going to the Gulf has only succeeded in pushing an employment channel underground. Twenty-five years later, I could just reuse this paragraph, and it would still be relevant, albeit the current ban is on domestic work that disproportionately impacts women and not all women migrants. In a 2003 <a href="https://archive.nepalitimes.com/news.php?id=4627" target="_blank">news piece</a>, there was a hopeful government announcement that the ban on women working in Gulf countries was lifted, provided a recruiter and embassy could guarantee safe working conditions, after ‘activists criticised the restriction as discriminatory’. In 2006, Dambar Shrestha <a href="https://archive.nepalitimes.com/news.php?id=12746" target="_blank">noted</a> that the remaining restriction on women migrating to the Gulf for domestic work would also likely be repealed after the introduction of the Foreign Employment Act in 2007:&nbsp; ‘There was a general consensus (among Government and advocates) that the ban should be repealed, as a way to monitor overseas employment, and ensure women have legal recourse if mistreated.’ Indeed, the ban was lifted but its aftermath. Mallika Aryal’s 2009 article ‘<a href="https://archive.nepalitimes.com/news.php?id=15584" target="_blank">The Invisible</a>’ and Rubeena Mahato’s ‘<a href="https://archive.nepalitimes.com/news.php?id=19120#.YDxpbVUzaUl" target="_blank">Womanpower</a>’ noted that women still struggled to migrate because of the bureaucratic challenges:&nbsp; ‘Despite being legally allowed to go abroad to work, government rules make it as difficult as possible for them to do so.’ (Mallika Aryal) or because of the perception of the ban, ‘After the Foreign Employment Act 2007 was passed, the ban has officially been lifted, and there are no restrictions on women migrant workers going abroad. But the perception of a ban remains, and this has led many women to continue using illegal routes.’ By the time people become aware that bans have been lifted or get a grasp of how to navigate the post-ban recruitment system, another iteration of the ban is introduced whether it is conditional (age-specific, country-specific) or blanket bans bringing us back to square 1. See the flipflopping I attempted to trace in a 2021 article, <a href="https://nepalitimes.com/here-now/history-of-female-im-mobility-in-nepal?amp=1history" target="_blank">History of Female Im-mobility in Nepal</a>. Just like the ban is a reactionary policy, this article was a reaction to a bizarre proposal to require consent from a guardian and local government for women under the age of 40 travelling to the Gulf or Africa which fortunately got quashed. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025073014074_064a69c6ac6a432d6fabb6ca38989186ca6f730e59c20c0c0f182c5e0f6d9dc0.jpg" data-media-id="editor_7" data-image-id="2025073014074_064a69c6ac6a432d6fabb6ca38989186ca6f730e59c20c0c0f182c5e0f6d9dc0" data-rendition-name="original" width="1005" height="672" loading="lazy" alt="migration in Nepal"> </figure>  But <a href="https://nepalitimes.com/news/lift-the-ban-on-domestic-workers" target="_blank">bans</a> don’t work, have never worked, given irregular <a href="https://nepalitimes.com/here-now/ban-the-ban" target="_blank">options</a> via open borders and visit visas, as has been extensively covered in this paper since its first year. The latest <a href="https://nepalitimes.com/here-now/history-of-female-im-mobility-in-nepal?amp=1history" target="_blank">ban</a>, imposed in 2017 after a Parliamentary committee visited the Gulf and decided it was unsafe for domestic workers, regardless of gender.&nbsp; Any promise for change such as a 2020 Parliamentary trip after which the committee instructed the government to revisit the ban considering country-specific policies and several preconditions, which were still deemed restrictive, has stalled. A proposal around lifting the ban starting with a pilot agreement with the <a href="https://nepalitimes.com/opinion/ban-on-female-migrant-workers-to-be-lifted" target="_blank">UAE</a> submitted by the Labour Ministry has also stalled. One would think that 25 years is a long enough time horizon for progress that would bring us to a point where we would look back and gasp at how bans were imposed to curb migration that disproportionately impacted women.&nbsp; What on earth was the Government thinking, we could have wondered? On the contrary, this is still our reality and we are in fact in the midst of a fresh, high profile <a href="https://nepalitimes.com/opinion/labour-mobility/revisiting-visit-visas" target="_blank">visit visa</a> scandal that has become a core public contention issue. The misuse of visit visas is inevitably linked to deployment bans and profit motives.&nbsp; These scandals cast doubt on the claim that the bans are really for ‘protection’ of women. To be sure, domestic work remains one of the most vulnerable sectors with women disproportionately affected. Excessive working hours, payment issues such as non-payment or underpayment, verbal, physical and even sexual abuse are prevalent. Countries including in the Middle East have increasingly adopted regulations protecting women but there are severe limits in both the protections they offer or their implementation. These abuses are very much present, prevalent and cannot be ignored. But Nepal has not taken the steps to proactively address these issues because the bans alone take centre focus despite their ineffectiveness. The restrictive policy has not been overhauled despite decades of progress since Hemlata Rai first reported on this subject in this paper in terms of better databases for recordkeeping, stronger international conventions, laws and standards governing this sector, better developed curricula on domestic work, stronger regulations for recruiters deploying domestic workers, social media that keeps domestic workers connected. There are developments from the last two decades that can be utilized to make the sector safer should there be a willingness to do so. Because the reality is, these opportunities are <a href="https://nepalitimes.com/banner/homes-away-from-home" target="_blank">life-changing</a> for many <a href="https://nepalitimes.com/here-now/every-day-is-closer-to-pay-day" target="_blank">migrants</a> and their families. If and when we get to celebrate the lifting of the ban, it will be just that: a celebration of the ban being lifted, which is not a lot to begin with. A low bar. Because it will only clear the way to begin real work to tangibly make this sector safe.&nbsp; What is needed past the ban will be a lot of work: stronger embassies, better recordkeeping, enforceable bilateral labour agreements, monitoring, pre-departure training and awareness campaigns. Perhaps that is another reason why there is such slow progress because imposing a ban does give the semblance of doing something in the name of protection without really doing much? Twenty-five years of reporting in Nepali Times on bans on women migrant workers has one lesson: they still don’t work -- just as the paper reported back in 2000.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025073014070_90a876eb706f8dca38e738c0f470f88d798d8ebe4be1893c9af5867fba3e0b24.jpg" data-media-id="editor_15" data-image-id="2025073014070_90a876eb706f8dca38e738c0f470f88d798d8ebe4be1893c9af5867fba3e0b24" data-rendition-name="original" width="1280" height="720" loading="lazy" alt="World Day against Trafficking in Persons"> </figure>  In this spirit of lazy policymaking and the lackluster progress on addressing deployment bans, here are five endings from previous articles covered in the paper on this issue. Please choose as per your liking; ‘The government has simply not been able to put an end to this trafficking, and by its across-the-board ban on women workers going to the Gulf has only succeeded in pushing an employment channel underground.’ (Hemlata Rai, 2000) ‘How can the government be so apathetic towards this problem when women make such a significant contribution to the national economy?’ (Dewan Rai, 2009) ‘Unless the government is serious about enforcing the provisions of the Foreign Employment Act and creates a safety net for migrant workers, these statistics and the lives of countless Nepali women will only get worse.’ (Sushila Budhathoki and Mina Sharma, 2012) ‘The ban needs to be lifted, but this is also an opportune moment to address other less-explicit but enduring factors that are holding women back, both literally and figuratively.’ (Upasana Khadka, 2020) ‘Undocumented domestic workers are citizens too, and it is the duty of the state not to abandon them.’ (Ayushman Bhagat and Sunita Mainali, 2025) Upasana Khadka heads <a href="https://www.migration-lab.com/">Migration Lab</a>, a social enterprise aimed at making migration outcomes better for workers and their families. Labour Mobility is a regular column in Nepali Times.

Nepal’s unchanging domestic worker saga

The dramatic story of Israel’s birth in 1948 following the <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/holocaust-memorial-sara-atzmon,1986">Nazi Holocaust </a>captured the wonder and admiration of the world. Its founders claimed that Israel would be a light to the nations. But the Jewish state’s identity has now gone from being the <a href="https://nepalitimes.com/opinion/the-loss-of-an-identity">victim of genocide</a> to perpetrator in less than two generations. Israel’s Likud government stands accused of <a href="https://nepalitimes.com/editorial/crime-against-humanity-in-gaza">genocide in Gaza </a>by a UN Special Committee, the World Court’s admission that the accusation is plausible, and recently by 28 nations acting in concert to declare Israel in violation of International Humanitarian Law. What happened? Rather than face the truth of 75 years of injustice to Palestinians that led to the terrible slaughter and hostage-taking by Hamas in 2023, most Israelis support the daily overkill in Gaza, now nearly two years long. After <a href="https://nepalitimes.com/opinion/mortality-in-the-gaza-israel-war">more than 100,000 casualties</a> under constant bombing of the civilian population with no one shooting back, famine has begun. Israel as a society and government have performed exactly the opposite of what David Ben Gurion declared: The State of Israel will foster the development of the country for the benefit of all its inhabitants; it will be based on freedom, justice and peace … Israel lost its soul by becoming racist, then racialist, with the doctrinaire view that Jews are by nature and divine right superior to other races. This has led to <a href="https://nepalitimes.com/opinion/the-world-s-moral-failure-in-gaza">suppression of the Palestinians</a>, and, if given the opportunity, to their extermination, as is now evident in Gaza. Why under its decades-long military occupation of Palestine, have Arabs been killed, imprisoned, wounded, neighbourhoods bombed, houses destroyed, streets ploughed up, families imprisoned behind concrete walls, and an entire population denied the <a href="https://nepalitimes.com/here-now/history-of-female-im-mobility-in-nepal">right to travel</a>?&nbsp; The Zionist’s answer to these questions may be that the Palestinians under decades of military rule are not actually citizens of Israel. That is a distinction without a difference, because the occupying authority has legal responsibility for the population under occupation, including the West Bank and <a href="https://nepalitimes.com/opinion/saving-what-is-left-of-gaza">Gaza</a>. True, there are areas declared to be administered by the Palestinians alone, but no one pretends that the Palestinian territory is truly free and independent. The occupied territory and its people remain wards of the Israeli state. Even though the UN created Israel, its various governments have long denied any right of the UN to curtail its expansionist aims and war-making powers.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250730090744_f0e965da3702f8d2cea081e607d40a09249dceedf4e6fd725f9fd139c2132ecf.jpg" data-media-id="editor_7" data-image-id="20250730090744_f0e965da3702f8d2cea081e607d40a09249dceedf4e6fd725f9fd139c2132ecf" data-rendition-name="original" width="1500" height="805" loading="lazy" alt="How Israel lost its soul"> </figure>  Jewish Holocaust survivor Raphael Lemkin coined the word ‘genocide’ and made it his lifelong task to see it implemented in international law. The Genocide Convention was ratified by the United Nations in 1948, but is being deliberately flaunted by Israel in Gaza. Genocide is a serious charge, but its terms in <a href="https://nepalitimes.com/news/un-faults-nepal-s-war-crimes-bill">international law</a> are clear: no killing or setting up conditions for the destruction of a people group just because they are members of that group, no forced expulsion or transfers of that group, and no public advocacy to do so, which is a key provision already violated by Messrs Netanyahu, Trump, Galant, and others. Read also: <a href="https://nepalitimes.com/opinion/guest-editorial/the-international-order-is-dying-in-gaza">The International Order Is Dying in Gaza</a>, Mohamed ElBaradei In January 2024 the International Court of Justice (ICJ), joined by an Israeli ad hoc Judge, Aharon Barak, voted to urge punishment of those advocating expulsion or transfer of the population of Gaza. The citizens of Israel bear collective responsibility for the actions of their government, but not as individuals unless they specifically vote for or advocate genocidal actions. Israeli opposition figures, of which there are very few, are courageous and deserve praise. What about the citizens of the United States where both Democrats and Republicans have long aided and abetted Israel’s violence toward those under its protection? Governments and citizens everywhere must join forces to prevent famine from claiming more children in Gaza.&nbsp; Citizens must raise our voices now or be forever classed with those who allowed and abetted today’s Genocide. (Inter Press Service) James E Jennings PhD is President of <a href="http://www.conscienceinternational.org/index.php" target="_blank">Conscience International</a>, and Leader of US Academics for Peace delegations to Iraq, Iran, Syria, Sudan, and other countries. He taught Middle East History, Archaeology, and Religion at US universities. <h2>Bearing Witness</h2> The Associated Press, AFP, BBC News and Reuters this week issued this joint statement:&nbsp; We are desperately concerned for our journalists in Gaza, who are increasingly unable to feed themselves and their families. For many months, these independent journalists have been the world’s eyes and ears on the ground in Gaza. They are now facing the same dire circumstances as those they are covering. &nbsp;&nbsp; Journalists endure many deprivations and hardships in war zones. We are deeply alarmed that the threat of starvation is now one of them. It is essential that adequate food supplies reach the people of Gaza.

How Israel lost its soul

Nepali Times #1273

American artist Peter Makela was in Nepal in 2022 on a Fulbright scholarship when he experienced the Matya festival in Patan in which devotees made the rounds of the city’s shrines.&nbsp;
He joined the procession, walking through 2,600 stupa and 140 bahal of the town. That immersion left a lasting impression.
As part of Gallery Mcube’s international residency program in Patan, he put his inspiration to canvas in the exhibition Yala Yatra: Walking, Working, Worshipping. The exhibition also coincides with this month’s Matya festival.&nbsp;
Makela has visited Nepal often in the past 11 years but he mostly stayed in and spent his time around Boudha. “This time I stayed in Patan, put the sites I wanted to visit on my map, and off I went,” he tells us. “Each of my artwork is inspired by the stupas and shrines in Patan that I visited.”
The stupa and Ganesh are recurring motifs in his watercolours, and the elephant gods are located in chaityas — reflecting the interplay and blending of the Hindu and Buddhist faiths in Kathmandu Valley.&nbsp;
The stupas and Ganesh are painted in vivid red, yellow, blue and green against abstract backgrounds meant to represent the sky.
“I use the sky as a backdrop because the sky has no border,” says Makela. “The four colours represent the four elements, the different Buddha families and also lights bouncing off of a rainbow.”
The use of just four colours for all the artwork stands out, and combined with the absence of heavy canvases, frames or stands render Makela’s art striking in its simplicity.&nbsp;
The Ganesh is always holding something and the art also portrays the elephant god’s sacred vehicle, the mouse.
While his vibrant stupas and Ganesh reflect the tangibility of Patan’s tradition and heritage, it is as if the backdrops with their shades of grey and red and yellow capture the soul of the city’s shrines.
“If you look closely, there is a sense of form and formlessness at the same time,” he says.&nbsp;
Makela walked 108 kora around the shrines during his exploration of the town, and in the process developed a spiritual connection with Patan’s heritage and traditions.&nbsp;
The exhibition connects with visitors on a deeper, more spiritual, level as well. And with it, they feel a sense of pride as well as the need to urgently preserve Patan’s heritage for future generations.
“Peter’s inclination and approach towards Nepali art and culture is fascinating, and it reflects in his work,” says Mcube curator Manish Lal Shrestha, whose international artist residency program promotes Nepal’s cultural heritage. &nbsp;&nbsp;
Yala Yatra: Walking, Working, Worshipping
1-5 August&nbsp;
10AM-7PM
Gallery Mcube, Patan

Walking, working, worshipping in Patan

Duthik: Stories from Dolpo at The Kala Salon is Chering Gyaoo Gurung’s ode to his homeland of Dolpo using its native textiles and jewelry. It is also an urgent call to preserve the region’s culture, eroded by encroaching modernity, migration, and a changing climate. ‘I have always loved the textiles of my home, and these, along with the lapis, coral and other minerals used in our jewelry, have inspired my art,’ writes Gurung in his artist’s statement. The famous Dolpo blankets, weighty, richly coloured with linear patterns, hang alongside his paintings in the Salon, on the top floor of the Chhaya Center in Thamel. One of the blankets is his grandmother’s. “It almost still smells smoky, since we only use firewood,” says the soft-spoken 25-year-old. Dolpo in the trans-Himalaya is to the north of the Dhaulagiri range. Most people, incluyding the artist’s family are pastoralists, herding 100 yaks, goats and sheep. Many families also collect yarsagumba, and at one point that would make enough money to last the year, but not anymore. “From Dolpo, it is pretty unheard of to pursue art,” says Gurung, who is not traditionally trained in thangka like other Himalayan artists like Tsherin Sherpa or Dorjee Karmarong. But his passion for art showed early, when he came to Kathmandu at five to study.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250723080712_be467c0e9b9f2fd01148efb464a1c785b8c9ba66f09dd8308c311859a3682a9d.jpg" data-media-id="editor_0" data-image-id="20250723080712_be467c0e9b9f2fd01148efb464a1c785b8c9ba66f09dd8308c311859a3682a9d" data-rendition-name="original" width="667" height="1000" loading="lazy" alt="The fabric of society"> </figure>  “In Dolpo, we used to go to school for six months and work with our parents for six months. An aunt suggested that I might as well get some tuition during this time off. Once I came to Kathmandu, we found French sponsors and I stayed here to study,” recounts Gurung. Gurung lived in a hostel and studied under that sponsorship until grade ten. He got support from home for further studies until a bachelor’s in art, which he only finished two years ago. In the meantime, for him, art was a hobby he was good at, he would often win at competitions that this school took him to. Following graduation, many of Gurung’s peers did a lot of commission work and got burned out, while he received residencies, allowing him to stick to his own process and ideas, subsequently developing a style and a voice of his own. Gurung was the first of his family to move to Kathmandu like he did, and while that has led to a blossoming art career, he is wistful about the life he left behind. “The people I left behind lived sort of a perfect life in the village,” he says, even as it is clear herding yaks would not have been enough for his independent spirit. And migration is a big theme in his work, six of the paintings at the exhibition are named as much. Two of them show a mother walking with a baby on her back, and one depicts a snow leopard on the move with its cub.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250723080720_a916959c5a945e9d8c147219a094a548d9a08c8eb93d554a5e62105551a86592.jpg" data-media-id="editor_1" data-image-id="20250723080720_a916959c5a945e9d8c147219a094a548d9a08c8eb93d554a5e62105551a86592" data-rendition-name="original" width="1000" height="667" loading="lazy" alt="The fabric of society"> </figure>  “People migrate in generations, and because of this, they lose culture,” notes Gurung. Three others under the theme are spirals of clothes and masks, seemingly saying that migration causes deep changes in, and confusions about, one’s identity. The fabric of Dolpo and the outfits are prominently featured in almost every painting. “The women, in particular, are complete in how they dress up,” says Gurung. His women wear bhakkus and belts, and blankets and a complete set of necklaces and jewelry. An important detail is the vajra, traditionally a powerful Buddhist and Hindu mythical object and weapon, that the women use as a clip to hold the hems of their shawl together. “Note how the colours of the fabric are dull,” points out Gurung, explaining that these cloths are dyed naturally with ‘stone’ colours but fade quickly in the sun and the dust storms of Dolpo. To Gurung, the fabrics signify the Dolpo culture that he is so fond of, but disappearing. He laments that people would rather buy similar but cheaper blankets from Kathmandu or Tibet, and are abandoning traditional occupations, instead running hotels. “His feeling for Dolpo really shines through, and makes the paintings feel very warm,” says curator Sophia Pande. “I think the exhibition shows the unique style Chering has developed, and his range.” Another Dolpo detail that features heavily is bhoj patra, or birch bark paper which is used to write on as well as roofing material, given that it is waterproof. The sap of the birch tree is so sweet that it is also tapped and boiled for sugar. “People also carry it on yarchagumba trips, to use as light plates or cups. They can be washed and reused too,” adds Gurung.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250723080716_84ceef8066260cbe271158790e77bfc867dbab9cbaf23d13dc39202ef2a949f1.jpg" data-media-id="editor_2" data-image-id="20250723080716_84ceef8066260cbe271158790e77bfc867dbab9cbaf23d13dc39202ef2a949f1" data-rendition-name="original" width="667" height="1000" loading="lazy" alt="The fabric of society"> </figure>  Like the Dolpo blankets, reams of this bhoj patra and a bowlful of yarcha are also displayed and give a nuanced understanding of the Dolpo way of life. Gurung also has a series of paintings on the bark paper, the first of which is a sky blue ‘DHARMA MASK’ or ‘MUKUT’. &nbsp;“I mixed acrylic paint with glue and diluted it to use like watercolour on the bhoj patra, and I was very happy with how it turned out,” he explains of the piece. Gurung works out of White Yak studio in Lalitpur, a name he chose for the rare and revered version of the animal. “I plan to carry on with this subject matter as I haven’t exhausted all my ideas,” he says, “and I can still get better with my colouring.” Duthik: Stories from Dolpo By Chering Gyaoo Gurung The Kala Salon Chhaya Centre, Thamel 11am-8pm Until 17 August

The fabric of society

Georgia O’Keefe, a foundational modernist painter most known for her floral and landscape paintings once said: “One can’t paint New York as it is, but rather as it is felt.” O'Keefe's residency in the city occurred during its extreme architectural expansion. Her lesser known body of work is entitled ‘My New Yorks’ and the series of paintings are a bird's eye perspective of New York City. The ongoing exhibition ‘Under the Same Roof’ at Siddhartha Art Gallery by Subodh Bhandari and Sambridhi Ratna Shakya resembles O’Keefe’s ‘love letters to New York’.&nbsp; Bhandari, a Patan newcomer and Shakya, a Patan native, work together to honour their architectural surroundings using mixed media. ‘A Walk Through the City’ is a conglomeration of miniature window replicas.&nbsp; The duo took snapshots of rapidly changing communities, and both styles are similar in their directness. The two artists reconstruct observations through stylistic fabrication, and capture the sensation of traversing a street, suddenly making ordinary objects artistic.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025072210078_3297b124286d188c641120c0742ced23ea15d75906d4454135f758dde501b0fe.png" data-media-id="editor_0" data-image-id="2025072210078_3297b124286d188c641120c0742ced23ea15d75906d4454135f758dde501b0fe" data-rendition-name="original" width="2150" height="1438" loading="lazy" alt="From the outside looking in"> </figure>  ‘Under the Same Roof’ centres around Patan’s doors, powerlines, and most notably windows. The two artists roam alleyways looking for features that pique their interest, committing them to memory with photography.&nbsp; Bhandari and Shakya do not allow the objects to go unnoticed, forever examining details which others frequently overlook. For the artists, rendering everyday entities creates unification through relatability. Their overall message focuses on coexistence and interconnectedness. Specifically how easily accessible, recurring items, visible to all, establish familiarity and speak volumes via silence.&nbsp; The artists inject bits of lived experiences into their reproductions, concealing personal artefacts such as bed sheets or posters within windows. They place humanity upon inanimate objects, allowing for exploration of a unified history.&nbsp; Each window represents a personal memory rather than something imagined, as they are constructed from photographs the artists themselves took. Walking into the gallery feels as if you are entering a collective memory. The approximately 500 wooden windows, with photo transfer and acrylic details, engulf the first floor.&nbsp; The incredible amount of small windows establish an immersive experience, prompting the viewer to question, whose homes are attached, what type of people have lived there and for how long? The diversity of each piece astounds the eye. With so much repetition, how can the individual elements be entirely unique?&nbsp; Windows are a common occurrence, present in any building. Viewing this commonality clustered together reveals the personal rather than architectural elements which make them individualistic.&nbsp; Their quaint Patan studio is on the second floor of a residential building with a blindingly mint green room, slightly dusty from the drills and grinders used for constructing and polishing sculptures.&nbsp; Bhandari says he has always yearned for an artistic lifestyle, whereas Shakya picked up a knack for it after a classroom quarrel regarding his artistic abilities at Kathmandu University where both had the same motivation to capture their surroundings.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250722100712_b1d54221ed9e3806a48a98943e9fd4c80c535957144ce6d94b20e788f4a9a4b7.png" data-media-id="editor_1" data-image-id="20250722100712_b1d54221ed9e3806a48a98943e9fd4c80c535957144ce6d94b20e788f4a9a4b7" data-rendition-name="original" width="1078" height="1430" loading="lazy" alt="From the outside looking in"> </figure>  The two differ in being native and new to the Patan area. So, is this exhibition about new vs native? Bhandari replied: “The idea of new vs native is no more about new vs native, it’s more about new and native, both the things coexisting together.” This is a metaphorical representation of their windows: what can you know about someone from outside appearances? Each window represents a specific period in time, whether it was constructed yesterday or 20 years ago, whether it houses a young family or one which has lived there for generations. The message is to understand how these elements help us coexist, by placing these varying periods of life centimetres apart from each other. It creates a space in which being surrounded by others is inevitable regardless of differences.&nbsp; Star Ross is an undergraduate at Princeton University studying Medical Anthropology alongside Visual Arts and Climate Science.

From the outside looking in

One night last week, Asabir Tamang was awoken from his sleep by the grumble of the nearby Trisuli river. He alerted his family and neighbours in the village of Khalte, and in the dark they scrambled up the slope to safety as the waters rose. It had been pouring all night, and the villagers thought it was a replay of <a href="https://nepalitimes.com/news/rasuwa-flood-likely-a-glof">the 8 July flash-flood on the Bhote Kosi</a> that killed 12 people, washed away a vital trade bridge connecting Nepal and China as well as a dry port with electric cars, damaged four hydropower plants and an electric substation. The Chinese had warned the authorities in Nepal of another flood, and the Uttargaya Municipality was on high alert. Both floods are believed to have been triggered when <a href="https://nepalitimes.com/news/mapping-kangchenjunga-glacial-flood-risk">supra-glacial lakes</a> in the catchment of the Lengde River in Tibet overflowed due to <a href="https://nepalitimes.com/here-now/the-climate-crisis-is-a-water-crisis-in-the-himalaya">global warming</a>. The flood on 28 July was not as destructive as the earlier one, but Tamang’s family climbed to safer ground just in time before the flood swept away his tin-roof hut and those of his neighbours last week.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807090848_f573652291798dad5aba2b9db23b82e2bebc30ca21321371735674018554f925.jpg" data-media-id="editor_3" data-image-id="20250807090848_f573652291798dad5aba2b9db23b82e2bebc30ca21321371735674018554f925" data-rendition-name="original" width="2222" height="1000" loading="lazy" alt="From one disaster to the next NT"> <figcaption>NEITHER HERE NOR THERE: Survivors of the 2015 earthquake in Mailung, Tiru and Gogane, were resettled in Khalte on the low-lying banks of Trisuli, but have suffered two damaging floods in July (left) caused by climate breakdown. All photos: SABINA DEVKOTA</figcaption> </figure>  Fifty-eight year old Tamang, his family and 276 other households relocated themselves to the river-side settlement of Khalte after<a href="https://nepalitimes.com/here-now/building-back-not-better-after-2015-kxble6c6"> the 2015 earthquake </a>destroyed their villages Mailung, Tiru and Gogane up in the mountains.&nbsp; According to the locals, they intially took temporary refuge in Satbise along with other displaced families from Haku. They stayed in an open area provided by the municipality chairman for five months. Later, they rented a place in Naubise for 27 thousand per month, only to be evicted by the landowner after seven months. Eventually, they settled on the public land in Khate where they continue to live today. Tamang himself lost nine members of his family in Mailung, including his wife, five grandsons and three granddaughters. Repeated <a href="https://archive.nepalitimes.com/article/nation/seismological-Centre-2015-earthquake,2230">aftershocks</a> triggered rockfalls, and it was too dangerous to go back to rebuild homes in their ancestral village. But while relocating to a new place that would be safe from a seismic disaster, the inhabitants of Khalte have become victims of recurring climate calamities.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807090852_24b0bab16ce2fdd5dc1c64a91d869e16bfec1130d880eb376faf4dffa6ac58ba.jpg" data-media-id="editor_6" data-image-id="20250807090852_24b0bab16ce2fdd5dc1c64a91d869e16bfec1130d880eb376faf4dffa6ac58ba" data-rendition-name="original" width="1200" height="1000" loading="lazy" alt="From one disaster to the next"> <figcaption>(Clockwise) Asabir Tamang, Sukmaya Ghale, Norsing Tamang, and Sanchamaya Ghale</figcaption> </figure>  “We left the place we were born in, and have been living in fear for the past ten years,” Tamang told us, surveying what used to be home for 17 members of his extended family in Khalte. “But it is just as dangerous here.” The 2015 earthquake not only displaced, but also divided families. Sanchamaya Ghale, 40, still lives with her husband in her home village of Tiru which was devastated in 2015, while her children are with relatives in Khalte because their <a href="https://nepalitimes.com/news/patan-school-built-back-better">school was destroyed in the quake</a>. Sarita Tamang, 40, is from Gogane, the other village that was destroyed in the earthquake. She and her husband decided to stay back to tend the family farm, while her five children are in Khalte for studies. Meanwhile, Mingma Tamang took a risk to rebuild his family home in Gogane for Rs1 million. He says, “I spent everything I had earned in Malaysia before the earthquake to rebuild the house.” Tamang lives with the grief of losing his youngest daughter and son who were crushed in their home in the <a href="https://nepalitimes.com/news/reviewing-lessons-of-the-2015-nepal-earthquake">2015 disaster</a>. A 2021 research in Gogane and Tiru shows that the earthquake did not just destroy homes, but the traditional community bonds of the Tamang community which provides support in time of need. With families divided and split into groups, that collective spirit of self-help is lacking, and this has also led to socio-psychological distress. Glan Bahadur Tamang, 60, also moved down to Khalte because it is too traumatic to go back to his ancestral village of Gogane. He does hike up occasionally to sow millet and maize, but does not linger there. Read also: <a href="https://nepalitimes.com/news/the-unseen-wounds-of-climate-disasters">The unseen wounds of climate disasters</a>, Anek Rajbhandari Even before last month’s floods destroyed their sheds, the highlanders found Khalte too hot and many who were moved here fell sick to <a href="https://archive.nepalitimes.com/news.php?id=16988#.XnMUhagzbSF">water-borne diseases </a>and other infections. Today, the villagers only gather in their ancestral homes at funerals of their relatives and friends because their ancestral burial grounds are near the villages that the earthquake forced them to abandon.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025080710080_6805bc25bc91eb7cedbbdc585ae52deec5cf67f41105901627a71794de7dddef.jpg" data-media-id="editor_11" data-image-id="2025080710080_6805bc25bc91eb7cedbbdc585ae52deec5cf67f41105901627a71794de7dddef" data-rendition-name="original" width="1486" height="1352" loading="lazy" alt="From one disaster to the next"> </figure>  For many villagers like Sukumaya Ghale, 57, the idea of going back up to Tiru, Gogane or Mailung is fraught with fear. But Khalte offers no real safety, either.&nbsp; “The river can take everything at any time,” says Lalmaya Tamang, 29, recalling the fear that gripped the resettled families on 8 and 28 July.&nbsp; There have been efforts to lure the families back to their villages in the mountains from the heat and danger of living in the deep valley of an unpredictable river. In 2020, the Hong Kong-based Kadoorie Foundation, in coordination with the then National Reconstruction Authority built an integrated settlement of 119 houses in Tiru for 152 beneficiaries.&nbsp; However, disputes over fair allocation halted the distribution of new homes. They are all locked and vacant, and some are being used for <a href="https://nepalitimes.com/opinion/comment/be-kind-to-buffaloes?fbclid=IwZXh0bgNhZW0CMTEAAR1jWdEuifITwezF3twa8iMAHlbFRifK8hdt70jG44Ty7O8AgAZbfK8mp8I_aem_AaofDjDS71K5FWxwfN9qp9F0GjG6xapjL1QIf_69QspE2lglwHdqvGXHY8PFxdJESkauMyr47dSVBiq6OnonU9k9">livestock</a>. “We could have considered moving, but there are no basic facilities like toilets and water taps,” says Norsing Tamang, 58, pointing at a row of empty houses in Tiru. The Dhading District Level Project Implementation Unit actually bought the land to build the homes for the <a href="https://nepalitimes.com/multimedia/memories-of-the-great-earthquake">survivors of the earthquake</a>, but it was not enough for everyone. Says Bam Bahadur, Tamang former chair of Ward 1 of Uttargaya.&nbsp; “We didn’t know how to decide who gets what,” he says, “there was no option for further land acquisition.” The government did acquire additional land in Pahirebesi in 2021 to resettle 125 survivor families, but that also turned out to be sufficient for only 103, halting distribution once again.&nbsp; Another land plot purchased in Shantibazar in <a href="https://nepalitimes.com/multimedia/kathmandu-s-waste-is-making-nuwakot-sick">Nuwakot</a>, by the then Dhading-DLPIU for 24 displaced people, also became unviable when a 200KV high-tension line from the Upper Trishuli hydropower project was routed through it.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807090852_95c11b2d364f37d3f6be99008a8c7f0d64f51df6eaf796ab1ac8fe56131f770b.jpg" data-media-id="editor_15" data-image-id="20250807090852_95c11b2d364f37d3f6be99008a8c7f0d64f51df6eaf796ab1ac8fe56131f770b" data-rendition-name="original" width="2222" height="1000" loading="lazy" alt="From one disaster to the next"> <figcaption>The government developed integrated resettlement of 119 houses for the villagers in Tiru, but they lie empty due to a lack of basic facilities.</figcaption> </figure>  The government’s resettlement plans all look good on paper, but here on the ground there are many stories of well-meaning but failed attempts. This year the Ministry of Urban Development has allocated Rs70 million to acquire land for the 86 remaining displaced people in Khalte. But residents are unhappy because there are still not enough housing and the elderly refuse to move into the buildings because they lack basic <a href="https://nepalitimes.com/opinion/do-not-fail-students-in-wash">water and hygiene facilities</a>.&nbsp; Experts criticise the one-size-fits-all approach of government and charities. “Integrated settlements post-earthquake have become failures,” says Associate Professor of Rural Development Department, Tribhuvan University, Ratnamani Nepal. “Just building a 2-room house is not a shelter. Livelihoods, access to water, education, and roads, all should be part of the plan.” Elsewhere in Barpak and other integrated <a href="https://archive.nepalitimes.com/article/nation/moving-after-shaking,3792">re-settlement in Sindhupalchok</a> the government has overlooked the community needs, cultural sentiments and social networks in the name of construction of integrated settlement.&nbsp; ‘A settlement is a cultural and social space, without it there is no sense of community,’ explains Nepal. A 2021 research published in ScienceDirect Journal, referring to Khalte, Tiru and Pahirebesi settlements recommends that resettlement and relocation should be <a href="https://nepalitimes.com/banner/participating-to-save-kangchenjunga">community-driven </a>reflecting the priorities of affected people.&nbsp; The World Ban’s Safer Homes, Stronger Communities: A Handbook for reconstructing after Natural Disasters notes why relocation after disasters often does not succeed, identifying key problems such as poor site selection, culturally insensitive designs, lack of community input, distance from jobs and network and insufficient funding. According to the Central Level Project Implementation Unit, post-quake 97 integrated resettlements have been completed and 6 are still under construction in Nepal. The need for <a href="https://nepalitimes.com/here-now/how-to-build-back-better">proper housing</a> is far greater than relocation. Chegu lama, 40, still lives in Khalte, and dissuades people from moving there. “There are no basic amenities: &nbsp;no road, no hospital and no school. We go back and forth to keep up with culture and survival.” But not everyone agrees. Chiring Tamang, 65 and Yangchen Tamang, 60, make occasional visits from Tiru to Khalte to meet their four sons and daughter-in-laws insist: “They are scared to live here, but at this (old) age we won’t abandon our ancestral home.”

From one disaster to the next

Traditional thangka and paubha painters spend months hunched in small rooms making meticulous pieces of <a href="https://nepalitimes.com/review/golden-deities">devotional art </a>that follow ancient canons and style. These are not starving <a href="https://nepalitimes.com/here-now/the-world-of-a-working-artist">artists </a>hoping to make it big, these are professionals who have trained for years under strict rules and masters. They know their level, and know that a piece will take about three months of full-time work. They set a standard price that reflects three months’ wages in Nepal. Local and foreign buyers visit the studios regularly, to acquire the pieces to keep or sell. That is often the last the artists see of their work -- they do not know where in the world it has gone, or how many times it has changed hands and for what prices. This can be a problem because<a href="https://nepalitimes.com/here-now/five-decades-of-lok-chitrakar"> traditional art</a> is often unsigned, so artists go unrecognised. <a href="https://nepalitimes.com/multimedia/tsherin-sherpa-returns-home-to-takpa">Collectors and galleries</a> may also be hesitant to buy or exhibit a piece if they cannot say for sure where it came from. This is an even bigger problem in thangka and paubha because making pristine copies of the works of masters is not seen as forgery or a violation of intellectual property, but as a test of their ability to adhere to sacred tenets.&nbsp; “When senior masters paint a piece, and photos of it get out, it gets copied immediately. I have heard stories of collectors selling these copies as if they were the original,” says Thimi-based artist Sundar Shrestha, who made a switch from <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/The-world-beyond-thangkas,3139">contemporary art to paubha</a>.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250810140828_00b0ced5e1745c2c168fef4d4124f2165cf1a84a42376da96da2c7b62b00d870.jpg" data-media-id="editor_5" data-image-id="20250810140828_00b0ced5e1745c2c168fef4d4124f2165cf1a84a42376da96da2c7b62b00d870" data-rendition-name="original" width="832" height="1248" loading="lazy" alt="Digital verification of traditional art"> </figure>  The Kathmandu-based <a href="https://himalayanartcouncil.org/">Himalayan Art Council</a> is trying to resolve the issues of ownership and provenance of traditional Nepali art by building a cutting-edge system that issues a tamper-proof digital certificate to each artwork.&nbsp; The system tracks each time there is a transaction involving the piece, and provides a royalty to the artist each time. In doing so, the system also creates a detailed inventory of <a href="https://nepalitimes.com/here-now/unnamed-masters-of-nepal-s-art-identified?mibextid=Zxz2cZ">Nepal’s traditional artforms</a>, which will prove valuable for future scholars or repatriation efforts. THE TEAM Behind this initiative is a team with activist-entrepreneur Sean Howell, curator and museologist Meena Lama, Mercantile CEO Sanjib Rajbhandari, and blockchain expert Bijay Bogati. Howell’s interest in the project started out through a connection to Nepal that began with a love for <a href="https://nepalitimes.com/banner/red-panda-on-the-red-list">red pandas</a>, and an invitation to promote <a href="https://nepalitimes.com/here-now/shrinking-tourism-s-ecological-footprint">eco-tourism</a>. Howell has a diverse background in finance, the tech world and social communication. He has been art commissioner for Seattle, and knows all about blockchains, the technology underpinning this art initiative. “I saw that there were many people working in art preservation in Nepal, and that current, living artists were facing problems,” explains Howell. He &nbsp;recognised that these problems had already been solved elsewhere in the world. “This technology is a low-cost, high-value solution that ensures artists receive fair value for their work while also establishing a <a href="https://nepalitimes.com/news/digital-protection-for-nepal-s-art">digital archive of Nepali art</a>.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250810140832_65be31ea44d6076462ce36b2d96594a874f42c24915459f23c7f75471e1547ed.jpg" data-media-id="editor_11" data-image-id="20250810140832_65be31ea44d6076462ce36b2d96594a874f42c24915459f23c7f75471e1547ed" data-rendition-name="original" width="1600" height="1200" loading="lazy" alt="Digital verification of traditional art"> </figure>  "Trust is paramount for collectors," says Howell. "<a href="https://nepalitimes.com/review/the-craft-of-art">Thangka art</a> has high market value globally that is not reflected in local transactions due to the opaque nature of its sales." Building the actual system is a team of software engineers that works out of the Mercantile office in Kathmandu, led by Bijay Bogati. Bogati transitioned to blockchain in 2019 after working with Khalti as a founding engineer, and held remote senior software engineer positions for German and US-based companies. “The most interesting part of this project is how this futuristic technology is being used in Nepal to create a digital ledger of this huge legacy of traditional artists and art,” says the soft-spoken Bogati. Holding together the whole operation is curator Meena Lama, who has an MA in Museology and Buddhist Collections. She says, “While there is undoubtedly a commercial side to this project, the most import thing that helps digitally archive traditional Himalayan art to make it easier to study.” &nbsp;Lama is busy curating a collection to kickstart the project. Fifty significant pieces of thangka and paubha were selected from different artists, certified at no cost, and displayed at the Patan Museum in an introductory exhibit last month. Lama’s connection to the art world and Bogati’s expertise in this new technology have also been important to get artists to buy in to the project. “Initially, other artists and I were a little skeptical,” admits Sundar Shrestha. “But I had worked with Meena on exhibits before, and Bijay’s grasp of the tech put me to ease and made me quite excited.” THE TECH In the big picture, ‘Web3’ is a movement that is regarded as the next evolution of the internet. Instead of central authorities that control data and user-experience, such as Facebook or Google, Web3 aims to devolve power over many users, giving them more of a say over their identity, online interactions, and transactions. The key concept for Web3 and the Himalayan Art Council’s project is blockchain, a technology without central authority that records transactions in a way that is both secure and transparent. Each transaction is a ‘block’, and is linked mathematically to the transaction that happened before it to create a ‘chain’ of computers. Altering the details of any one transaction causes a cascading reaction that requires all the computers that come after it to agree, thus preventing tampering and fraud.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250810140832_5c4da6fbadb885af81ceab7f223a7ef041fb62d718a1c5543ec9cba5414b9499.png" data-media-id="editor_13" data-image-id="20250810140832_5c4da6fbadb885af81ceab7f223a7ef041fb62d718a1c5543ec9cba5414b9499" data-rendition-name="original" width="1023" height="690" loading="lazy" alt="Digital verification of traditional art"> </figure>  It is tech that has applications in currency, healthcare, voting systems and more. There are also blockchain contracts, which are coded to execute automatically after a certain time period, or after stipulated conditions are met. The blockchain creates and enforces trust between peers while still being secure, and without having to rely on a central or third party enforcing authority. Himalayan Art Council would take varied data about the painting: authorship, high-resolution images, chain of ownership, transaction history and feed it into an algorithm that creates a ‘hash’, or a unique identifier for that particular piece. This hash then is turned into a QR code included on the art. Then anyone can scan the code to check the piece’s history and legitimacy.“ This removes the need to trust in an authority about the originality of any Thangka or Paubha, which can turn off international buyers,” says Bogati. “At the same time, the system also assigns value to Himalayan art, and is a more dignified way to sell art than say an e-commerce site.” A key feature is that every time the piece is resold, the original artist can opt to automatically receive royalties worth up to 10% of the value, and can choose whether this money goes directly to their family, a trust, a monastery. Bogati points out a key caveat: “Blockchain is not just about cryptocurrency transactions which are not legal in Nepal anyway, so to make this system to work without the government getting involved, we are using the blockchain only to record and verify. This is also a way to assign more value to Himalayan art.”&nbsp; Bogati acknowledges that once crypto is legalized in Nepal, the system could be migrated to a public blockchain, particularly if the value of Himalayan art rises globally and attracts a large number of international buyers. THE ARTISTS As an artist, Sundar Shrestha says the Himalayan Art Council initiative inspires hope especially because it is finally about paying royalties.&nbsp; “This is a new concept in traditional art,” says Shrestha, who notes that his Newari traditional artist forebears painted their whole life, often with no recognition and remuneration.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250810140840_4103d15ff14d9042063f3ae2ee3ae159cd7a37b11b34f2c9edbe7cdccd5f520f.png" data-media-id="editor_14" data-image-id="20250810140840_4103d15ff14d9042063f3ae2ee3ae159cd7a37b11b34f2c9edbe7cdccd5f520f" data-rendition-name="original" width="1804" height="2014" loading="lazy" alt="Digital verification of traditional art"> </figure>  Over the lifetime of a body of work through multiple re-sales, the royalty system could make traditional art more worthwhile as a profession, and get more Nepali artists to take it up.However, Shrestha admits that the traditional system also has its merits, and will not go away very soon. He says, “Artists are incredibly focused on their work, because they have to be. Collectors and sellers understand art markets in Nepal and abroad much better than we do, and they bring in regular work that gives us an income and keeps us from starving.” Part of the skill of a collector is the exhibitions they hold or the relationships they cultivate in high society, which they want to have some secrecy about, says Shrestha, who plans to use both channels to sell his work. The Himalayan Art Council’s digital initiative would also remove the taboo about talking about the price of traditional art. “Sometimes a student’s painting might sell for higher than the master’s, which can be disrespectful.” Says Shrestha. “And the general sentiment is that paubha are sacred and should be a meditation and a discipline, and that artists are not in it for commercial reasons.”

Digital verification of traditional art

It was a bitterly cold night in January 1980, and I was guarding the family's gilded Dipañkara Buddha image at Kathmandu Darbar Square. The white palace wall was defaced with political graffiti, a sign of the anti-Panchayat street demonstrations that were going on at the time. It was also the occasion for <a href="https://nepalitimes.com/news/samyak-mahadan">Samyaka Mahādāna</a>, a 12-yearly mega alms-giving Buddhist festival usually graced by the head of state.&nbsp; I was supposed to collect the money offered by devotees who thronged there to pay homage to Dipañkara, and the coins made a bulge in my right pocket (pictured below).  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080852_a2cba433bd4fdc7566ca6b0dc4901a19febf06256b98da4195e9e9a9bd18c2d6.jpg" data-media-id="editor_1" data-image-id="20250807080852_a2cba433bd4fdc7566ca6b0dc4901a19febf06256b98da4195e9e9a9bd18c2d6" data-rendition-name="original" width="1013" height="1600" loading="lazy" alt="Alok SIddhi Tuladhar NT"> <figcaption>Samyaka Mahādāna in Kathmandu Darbar Square in 1980. Photo: PADMADHAR TULADHAR</figcaption> </figure>  Many <a href="https://nepalitimes.com/banner/traders-barter-tradition-for-modernity">Newāḥ traders</a> of Kathmāndu Valley spent some of the riches they earned from the profitable trans-Himalayan trade with Tibet organising these grand Samyaka Mahādāna festivals.&nbsp; In 1882 CE, one such trader who was my ancestor, Gyān Bir Singh Tulādhar of Wonemā, had funded an exclusive Samyaka Mahādanā festival. All Newāḥ Buddhist priests in Nepāla Maṇḍala are invited to receive alms, and at the end it is obligatory for the patron to commission a large idol of Dipañkara, usually of gilded copper, with an abundance of ornaments bedecked with <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/written-in-stone-swayambhu-sila-lekh,1596">precious stones</a>. The fire-gilded statue is then consecrated so that it is elevated to the status of deity, worthy of worship. The god is handed down from generation to generation as a living testimony of one’s ancestors having paid for the elaborate Samyaka ceremony. Succeeding generations proudly display the Dipañkara image every year along with other religious and<a href="https://archive.nepalitimes.com/news.php?id=604"> ritualistic artefacts</a>, such as a long, narrow scroll painting (Bilañpau) that depicts life stories of legendary figures. The exhibit is put up for several days during the holy month of Guñla, especially on the full moon and the day after, which this year fall on 9 and 10 August.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080852_0910828ee66c9d74d1ff1319e417c910c87c9debb8e787a188aad75c30da576c.jpg" data-media-id="editor_5" data-image-id="20250807080852_0910828ee66c9d74d1ff1319e417c910c87c9debb8e787a188aad75c30da576c" data-rendition-name="original" width="1511" height="1497" loading="lazy" alt="Alok SIddhi Tuladhar NT"> <figcaption>The idol of Dipañkara Tathāgata of Kvābahāh being exhibited at the house of the eldest member of the clan upon completion of communal feast which is part of the Itilahnè Samyaka. Photo: BAJRARAJ SHAKYA</figcaption> </figure>  The practice of communal recitation of hymns and prayers in front of the image of Bahi Dyo, known as Tutaḥ Bwonegu, adds tranquillity and humbleness to a festival that otherwise flaunts wealth. Entire neighbourhoods throng to pay homage to the golden Dipañkara Buddha, propped up on a wooden frame, behind latticed wooden windows in a room on the ground floor of a house in the sacred courtyard to which the family belongs.&nbsp; The exhibition is known as Bahi Dyo Bwoyegu (bahi = sacred courtyard; dyo = deity; bwoyegu = to exhibit). The day after the full moon, scores of religious Dhāḥ and Khiñ drum ensembles parade around town, visiting the colourful Bahi Dyo exhibits. Bahi Dyo Bwoyegu essentially is the age-old practice of publicly showcasing the religious, artistic, and economic heritage of Newāḥ Buddhist families of Kathmandu Valley.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080856_848190d0fcd785e80d8422f444f5dd233b60ddbdf4c91b7b78b01ab9120a8fe8.jpg" data-media-id="editor_6" data-image-id="20250807080856_848190d0fcd785e80d8422f444f5dd233b60ddbdf4c91b7b78b01ab9120a8fe8" data-rendition-name="original" width="1501" height="1000" loading="lazy" alt="Alok SIddhi Tuladhar NT"> </figure>  According to <a href="https://nepalitimes.com/banner/the-script-of-the-scriptures">Buddhist scriptures</a>, a Samyaka Sambuddha – an all-knowing supreme being – makes his appearance on earth after the passage of an eon. Twenty-eight such Buddhas have taken birth so far, the latest one being the Śākyamuni Gautama Buddha born in Lumbini in the 6th Century BC.&nbsp; One of the earliest in the series was the Dipañkara Buddha, a great proponent of the merits of giving alms, and the one who forecast the coming of Siddhārtha Gautama, <a href="https://nepalitimes.com/here-now/telling-the-story-of-buddha-s-lumbini">the historical Buddha</a>. Legend goes that while on his way to receive alms at a magnificent ceremony organised by a affluent king, Dipañkara stopped en route to receive offerings of a handful of grain from an impoverished elderly woman who had made it a habit of keeping aside a portion of her meagre income for giving away. When asked by the puzzled king about the reason for stopping to receive such a scanty handout, Dipañkara gave a lengthy discourse about the virtue of selfless charity and the demerits of giving away riches collected by unscrupulous means. Suitably convinced, the king took up a menial job with a blacksmith, using his earnings to organise another alms giving ceremony at a later time, albeit on a much smaller scale.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080856_3cadf664097a8594ebb8cdd207f030ac123c1d279ef7d455f12f4549be314d11.jpg" data-media-id="editor_9" data-image-id="20250807080856_3cadf664097a8594ebb8cdd207f030ac123c1d279ef7d455f12f4549be314d11" data-rendition-name="original" width="1503" height="1000" loading="lazy" alt="Alok SIddhi Tuladhar NT"> </figure>  This lore has been venerated to this day by the Newāḥ Buddhist community by virtuously perpetuating the tradition of giving alms on several occasions throughout the sacred month of Guñlā. <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Legends-of-pragya-paramita,3281">Guñlā </a>means the month (lā) that you spend in the nearby forest (guñ) engaging in meditation and devotional activities. Also known as Varśāvās, it is the period of the annual retreat of <a href="https://nepalitimes.com/banner/monsoon-culture">the monsoon</a> (Varśā = rain in Sanskrit) and coincides with the month of Śrāvan in the solar calendar when followers of Śaivism perform special prayer rituals and weekly fasts in reverence of Lord Śiva. As part of the Guñlā celebrations, during the Pañcadāna festival all Newāḥ Buddhist households in Kāthmāndu offer alms of grain, money, and rice pudding to members of the Śakya and Bajrācārya priest clans, who go from house to house seeking alms as required by religious duty, regardless of their financial status. The Pancadāna festival is held in Pātan on the eighth day of the bright half of Śrāvan.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080856_b669c26806561dd032840fd6aa04ee8096e9d46786efc7ce3d9d9b4e5caa2fd5.jpg" data-media-id="editor_12" data-image-id="20250807080856_b669c26806561dd032840fd6aa04ee8096e9d46786efc7ce3d9d9b4e5caa2fd5" data-rendition-name="original" width="1503" height="1000" loading="lazy" alt="Alok SIddhi Tuladhar NT"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080856_097db9c053352e79919afaf6557bec2067d1497fbeeeb793c1c3f4a3ec2c4ab3.jpg" data-media-id="editor_13" data-image-id="20250807080856_097db9c053352e79919afaf6557bec2067d1497fbeeeb793c1c3f4a3ec2c4ab3" data-rendition-name="original" width="1503" height="1000" loading="lazy" alt="Alok SIddhi Tuladhar NT"> </figure>  In line with the same philosophy, the monumental two-day alms-giving festival Samyak Mahādāna is held every 12 years in Kāthmāndu, where hundreds of Dipañkara images are paraded through the city thoroughfares and assembled at Bhuikhyaḥ, a large open public space at the base of the sacred hill of Swoyambhu. This important event is now several years behind schedule because of the encroachment of Bhuikhyaḥ, where the alms-giving ceremony takes place. A downsized version of the Samyaka festival takes place in Pātan every five years. Predictably enough, this display of affluence and opulence comes with its share of risks. A large gilded Dipañkara image was found missing from a reputed monastic complex in Pātan several years ago, together with many smaller images and other accessories. Later, most of the stolen items, including the Dipañkar image, surfaced at an auction house in Europe.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080856_1c40d5fcc3b3735acbb9c9d21bf6c488904a89573d2c578d9c7b3e45d4a35520.jpg" data-media-id="editor_14" data-image-id="20250807080856_1c40d5fcc3b3735acbb9c9d21bf6c488904a89573d2c578d9c7b3e45d4a35520" data-rendition-name="original" width="1503" height="1000" loading="lazy" alt="Alok SIddhi Tuladhar NT"> </figure>  GODS IN SAFEKEEPING Continuous efforts by the local community in Pātan, the Nepal government, and the ‘host’ government helped bring back the image safely to its original place of residence two years after it was stolen. But some of the pieces of the Bahi Dyo set are yet to come home. This case has alerted other Bahi Dyo owners about the very real threat of theft, leading to many of them exhibiting the image privately in their residences only for a day or two. But while this allows for their family members to pay homage to Dipañkara, the public gets no access to them, a practice that is becoming increasingly common. Some families have resorted to entrusting the safekeeping of the deity to one of the government museums in the city for the rest of the year after the exhibition is over.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080856_fd81e4fb96e06ef8ffe48e0502f6846fb83994b876b781bf035119bd9f32b5ed.jpg" data-media-id="editor_15" data-image-id="20250807080856_fd81e4fb96e06ef8ffe48e0502f6846fb83994b876b781bf035119bd9f32b5ed" data-rendition-name="original" width="1000" height="1503" loading="lazy" alt="Alok SIddhi Tuladhar NT"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080852_8b464cc3a2746f76dd0ee9a4cef6b5371bc1dfce319a7dd436cdfe0d4e94d9c7.jpg" data-media-id="editor_16" data-image-id="20250807080852_8b464cc3a2746f76dd0ee9a4cef6b5371bc1dfce319a7dd436cdfe0d4e94d9c7" data-rendition-name="original" width="1066" height="1600" loading="lazy" alt="Alok SIddhi Tuladhar NT"> </figure>  However, some families which held the Bahi Dyo Bwoyegu ceremony privately earlier are now putting together resources and security measures to display their god openly in the courtyard for all to venerate. Conditions governed by changing times have forced Bahi Dyo owners to adopt newer and more pragmatic practices. The Bahi Dyo Bwoyegu festival is the proudest moment of the year for communities — an opportunity to showcase the achievements of their ancestors with full religious endorsement.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080856_095a1b99ac4b37b4b02664ff62ca92890c526bd287255d52ce4b645a42bff4cc.jpg" data-media-id="editor_17" data-image-id="20250807080856_095a1b99ac4b37b4b02664ff62ca92890c526bd287255d52ce4b645a42bff4cc" data-rendition-name="original" width="1503" height="1000" loading="lazy" alt="Alok SIddhi Tuladhar NT"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250807080856_da11420b61e4ba204b7eafea878cf2ebbbd545f8a265f4d6fb2ecf7c6b197800.jpg" data-media-id="editor_18" data-image-id="20250807080856_da11420b61e4ba204b7eafea878cf2ebbbd545f8a265f4d6fb2ecf7c6b197800" data-rendition-name="original" width="1503" height="1000" loading="lazy" alt="Alok SIddhi Tuladhar NT"> </figure>  This event is also a reflection of the deep devotion of the people, their uncompromising social values, and extraordinary artistic skills. The razzmatazz of the Bahi Dyo Bwoyegu tradition may seem in sharp contrast with the merits of philanthropy preached by Dipañkara Buddha, but it has survived for centuries. In fact, this glorious intangible heritage is thriving again. &nbsp; Alok Siddhi Tuladhar is a cultural preservation activist and documentary filmmaker.

Kathmandu’s religious opulence

Two weeks ago, Prime Minister KP Sharma Oli announced jubilantly on social media that Nepal had achieved a historic annual growth of 81.8% in exports. He was right. Nepal’s trade did take a great leap forward compared to last year. But the dramatic rise was mainly due to processed soya bean oil.&nbsp; However, Nepal does not produce the edible oil it exports. In fact, the soya and palm oil that make up 44% of total exports are imported from Southeast Asia and South America, and simply re-exported, mostly to India.&nbsp; Under the SAFTA (South Asian Free Trade Area) Agreement, Nepal can export products to India duty-free if it has at least 30% value-added. Nepal’s traders have taken advantage of SAFTA even though the edible oils they export do not reach that value addition threshold. “The 30% value addition requirement is often only on paper,” says former commerce secretary Purushottam Ojha. “It is clear that simply packaging edible oils in Nepal does not fulfil the terms of the trade agreement.” Prime Minister Oli is aware of this, and even called Nepal’s export figures “fake” at an earlier event. The government is relying on other iffy figures to suggest that Nepal’s economy is strong and getting stronger. For example, the value of imports rose by 13.25% in 2024-25 compared to the previous fiscal year.&nbsp; Some of it was due to a jump in electric vehicle imports worth Rs 31.76 billion, but mostly it was because more wholesale soya oil was imported to be re-packaged and sold in India. The very fact that the government boasts about increased imports is an indication of how much it relies on taxing them for revenue. Touting such trade figures cannot be the basis to claim an economic rebound.&nbsp; “A jump in the value of imports can be interpreted as an increase in purchasing power, but it is not evidence of a stronger economy,” says economist Keshav Acharya. “Even though imports have increased, Nepal's domestic production and productive capacity have not improved.” Nepal Rastra Bank's semi-annual economic activity study report shows that industrial production was down in the first six months of the last fiscal year. This despite an increase in the number of new industries registered and investment commitments. Out of the Rs70.2 billion proposed foreign investment, Nepal received only Rs17.9 billion last year.&nbsp; Meanwhile, the rate of capital formation was limited to 24% last year, which is lower than the year before, suggesting that new investment, job creation and economic expansion all declined. If domestic production does not improve in relation to this year’s inflated trade figures, the outflow will put pressure on foreign exchange reserves like it did three years ago. At that time, Nepal borrowed from the IMF under its Extended Credit Facility Program to kickstart the economy.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025080710084_2cdaaa5795828c4a7de93a0604ba884ef0a8b8f24cccd939f6c24e279ab6058f.jpg" data-media-id="editor_0" data-image-id="2025080710084_2cdaaa5795828c4a7de93a0604ba884ef0a8b8f24cccd939f6c24e279ab6058f" data-rendition-name="original" width="1633" height="723" loading="lazy" alt="Nepal's bubble economy NT"> <figcaption>Source: NEPAL RASTRA BANK</figcaption> </figure>  The macroeconomy is on firm footing with foreign exchange reserves at a comfortable Rs2,520 billion in May, up 23% from last year. This was largely due to remittances, and partly due to a falling NPR exchange rate. Real estate transactions and the stock market index have also been climbing as a result of government policies to revive the sector.&nbsp; However, former executive director of Nepal Rastra Bank Nar Bahadur Thapa cautions: “This is not organic growth, it is the result of deliberate policy decisions to relax rules on real estate and stock markets transactions.” In reality, the sharp rise in land prices have increased the cost of production, and excessive monetisation of the real estate has become the main source of Nepal’s economic woes. The central bank has announced a slew of new policies, shifting the terms of loan repayment for industrialists and entrepreneurs, reducing interest rates, and injecting more working capital — all designed to inject adrenaline into the real estate and stock market sectors.&nbsp; When he was governor, Mahaprasad Adhikari made several financial reforms during the latter half of his tenure to stimulate the economy, including tightening credit flow.&nbsp; By the last fiscal year, additional financial reforms had resulted in a credit expansion rate of around 8%. As the pace of credit expansion slows, real estate prices have started to fall. This is actually beneficial to the economy, because it lays the foundation for improvements in land-related entrepreneurship, production, and the construction sector. Just because real estate and the stock market transactions increase, it does not indicate an economic turnaround — especially when manufacturing and productive sector continues to languish.&nbsp; “It is foolish to believe that real estate and the stock market have magically revived our economy. Agriculture employs more than half of the population, but it is in decline. Investment in the productive sector has not increased, and job creation has not increased.” Two years ago, Nepal’s industrialists, business leaders, and political leadership predicted a recession amidst a sluggish business, declining market demand, large-scale job loss, and a shrinking real estate and share market.&nbsp; Still, the economy grew by 3.36% in fiscal year 2023/24. In fact, Nepal’s economy has grown nominally over the last two decades even when all sectors of the economy are in decline.&nbsp; Says Keshav Acharya: “The growth in trade, real estate, and the stock market are bubbles. The real economy remains stagnant.”

Nepal’s bubble economy

Kamala Auji’s family moved from the mountains of Achham to the Kanchanpur plains in search of an easier life.&nbsp; They bought a patch of farm and built a one-storey mud thatch house, and a smaller shed beside it. Kamala her husband then left for India to work as labourers in Mumbai, earning enough to upgrade their little house into a concrete structure. When the house was finally ready in April, Kamala returned to the village to raise her children while her husband stayed behind in Mumbai. But despite the family having moved into a new house, the dingy shed was still there. This was the छाउ गोठ, the menstrual hut in which Kamala spent nights during her periods every month. Despite laws against it, menstrual banishment is still practiced and it is proof that cultural mores take longer to eradicate. It has also followed people as they migrate from the mountains to the plains. Kamala was spending a rainy night in the shed last month when its roof started leaking. She shifted to her relative’s menstrual hut next door where shortly after midnight she was bitten by a snake. The family and neighbours rushed Kamala to the Seti Provincial Hospital, but Kamala died the next day in hospital at age 30. “We did not have to practice chhaupadi when we were in Mumbai, but here in the village, we had no choice but to follow the custom,” says Kamala’s sister-in-law Ashmita. “Superstition took Kamala’s life.” The majority of people in the plains of Kailali and Kanchanpur are from the indigenous Tharu community, where chhaupadi is not the norm. But as Nepalis move from the mountains to the plains, their traditions are also migrating south.&nbsp; In spite of the government ban on the practice, and frequent campaigns to demolish chhaupadi sheds, there are 120 of such huts just in Ward 2 of Krishnapur Municipality alone.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250806080828_a99fa4b07af0bf3d1152fad11173167ea7ff1b0b47c5b3091524ba81a1f02bdb.jpg" data-media-id="editor_0" data-image-id="20250806080828_a99fa4b07af0bf3d1152fad11173167ea7ff1b0b47c5b3091524ba81a1f02bdb" data-rendition-name="original" width="1600" height="720" loading="lazy" alt="Menstrual banishment moves to the Tarai"> </figure>  “Until some years ago, chhaupadi and menstrual huts were a problem in the hills that we would only hear about,” says ward chair Arjun Saud. “Now they are in our own backyard.” Parbati Chaudhary was born and raised in Kailali and says women from her Tharu community never had to isolate themselves in the sheds while menstruating. “We never practiced chhaupadi, but some of our sisters are following a practice that was never a part of our tradition,” says Chaudhary. The Tharu had their own customs in which the eldest son and daughter-in-law would together be custodians of the main religious shrines. The daughters-in-law used to sleep in the temples even during menstruation. But now some Tharu women have taken on the superstition of their neighbours from the mountains and avoid religious events while menstruating — believing that doing so will anger the gods. The nights that women in rural western Nepal are forced to spend in menstrual sheds exposes them to risk of rape, robbery, fires and attacks by wild animals.&nbsp; In January, a woman in Kailali was injured in a tiger attack as she slept inside a shed. Snakes are rampant during the monsoon in the Tarai.&nbsp; Last year, a teenager in Achham was raped by her relative as she spent a night in a menstrual hut. Most cases of rape and sexual violence go unreported. “The safety of women is increasingly compromised due to this practice, but most people do not seem to understand these threats in their adherence to customs,” says Dammar Bahadur BK, &nbsp;Deputy Inspector General of Sudurpaschim Provincial Police. The government issued a directive to eradicate menstrual huts in 2006, but it took another decade for Nepal to criminalise the practice. The National Penal Code imposes a three month prison term and a fine of up to Rs3,000 for individuals who force women into menstrual huts.&nbsp; A slew of deaths of women in menstrual huts prompted the government in 2019 to search-and-destroy all sheds used for menstrual banishment across 19 districts in the Sudurpaschim and Karnali provinces. Subsequently, 7,545 structures were razed. Days after Kamala Auji’s death in her village of Nigali the Kanchanpur District Administration Office wrote to all local governments in the district to demolish all menstrual huts they could find.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250806080832_3e5d148f0b899d1cc7df6306a4177ba0bf89e2a18ee655b1b5022ae431a56892.jpg" data-media-id="editor_1" data-image-id="20250806080832_3e5d148f0b899d1cc7df6306a4177ba0bf89e2a18ee655b1b5022ae431a56892" data-rendition-name="original" width="1600" height="720" loading="lazy" alt="Menstrual banishment moves to the Tarai"> </figure>  Says Mayor Hemraj Ojha of Krishnapur Municipality: “Any individual or family which does not demolish their menstrual hut will be fined Rs10,000 and face further action." But despite laws, cases related to menstrual hut have not reached the courts, preventing legal action against perpetrators.&nbsp; “The problem is we do not receive any complaints because people consider it a tradition and not criminal,” says advocate Shrestha. “We cannot blame this on weak implementation of the law.&nbsp; Sudurpaschim Province has introduced its own policy to eradicate the practice, and has conducted awareness campaigns in Achham, where the custom is most rampant, to promote safe menstruation. “But awareness campaigns are not enough when people still fear divine wrath,” says Meghraj Khadka, Sudurpaschim’s Minister for Social Development. Women’s rights activist Sabitra Ghimire says it is not enough to demolish menstrual huts: “People must see it as an unlawful, violent and criminal act.” So far, communities in western Nepal have been known to rebuild the sheds as soon as they are demolished. Even women from educated families practice the custom every month. Ved Awasthi of the Single Mother’s Group here says she and her daughter do not practice chhaupadi, and she adds, “Our children learn whatever we teach them.”&nbsp; Dhangadi-based sociology teacher Tikkeswori Joshi says that while students who lived with their parents still practice chhaupadi, those who live on their own do not.&nbsp; Says Joshi: “Our culture and customs are a way of life passed down from generations, they live on through us and go where we go. Chhaupadi will be difficult to eliminate unless lessons against cultural malpractices begin right at home.”

Menstrual banishment moves to the Tarai

French citizen Louis arrived in Nepal for the first time earlier this year, planning to <a href="https://nepalitimes.com/banner/the-abcs-of-a-winter-trek-in-nepal">trek the Annapurna Circuit </a>before heading down to Bardia to hopefully catch a glimpse of some<a href="https://nepalitimes.com/news/nepal-counting-its-tigers"> tigers</a>. Before he began his journey from Besisahar, Louis (who only revealed his first name) had imagined breathing crisp mountain air, and following the melodious gurgle of the Marsyangdi.&nbsp; Instead, he had to breathe fumes and dust all the way to Chame. Louis says he masked his face with a handkerchief: “It was not what I expected, this is not right.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025080304080_f03fce1527cf8a63178e4e82589a1a7096c8cfa28893ca4a5f7fe82d91a6e38a.jpg" data-media-id="editor_2" data-image-id="2025080304080_f03fce1527cf8a63178e4e82589a1a7096c8cfa28893ca4a5f7fe82d91a6e38a" data-rendition-name="original" width="2419" height="1814" loading="lazy" alt="Manang trails NT 1"> </figure>  Many other trekkers are similarly disappointed as roads have been built along what used to be <a href="https://nepalitimes.com/banner/a-walk-back-in-time-chandragiri-hatiban">walking trails</a>. Manang and Humla are the last remote regions in the Himalaya to be connected to the national road network. &nbsp;Construction of the 87km Besisahar-Manang road began in 1994, but was stalled during <a href="https://nepalitimes.com/news/14-years-after-conflict-no-closure-in-nepal">the Maoist conflic</a>t, and finally finished in 2012.&nbsp; Most of it has not yet been blacktopped, and sections have been carved out of vertical cliff faces, making them treacherous. But it has allowed road access to Manang, a journey that previously took a week on foot.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025080304084_32b3ca875a0df9f1dd42dbe915e6f6a2cd4f2e53f1cf2d3ee5cbdb3435905000.jpg" data-media-id="editor_5" data-image-id="2025080304084_32b3ca875a0df9f1dd42dbe915e6f6a2cd4f2e53f1cf2d3ee5cbdb3435905000" data-rendition-name="original" width="2400" height="1505" loading="lazy" alt="Manang trails NT 1"> </figure>  While the <a href="https://nepalitimes.com/opinion/the-road-out-of-nepal">road has improved access</a>, it has impacted on<a href="https://nepalitimes.com/here-now/trekking-in-the-time-of-climate-change"> trekking tourism </a>— the mainstay of Manang’s economy. The number of tourists visiting the scenic valley behind the Annapurnas grew from 21,245 in 2023 to 30,866 in 2024. The Annapurna Circuit is known for unique sights like <a href="https://archive.nepalitimes.com/news.php?id=9194">Tilicho</a>, one of the highest lakes in the world, the Thorong La pass that connects Manang to Mustang, and the valley’s own rich cultural heritage. Thorong La at 5,416m is the highest hiking pass in the world, and was used by locals for trade with Mustang before it became a <a href="https://nepalitimes.com/opinion/comment/lift-restrictions-on-upper-mustang">popular trekking route</a>. &nbsp; “For guests, the excitement of reaching Thorong La is now overshadowed by their disappointment of having to journey through dusty roads to get there,” says Manang lodge-owner Ongma Gurung. “That is the complaint we get the most.” <a href="https://nepalitimes.com/banner/tourism-that-treads-lightly-on-the-land">Local tourism </a>operators are trying to get the government to build alternative foot trails. But there have been delays due to a lack of budget.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025080304084_c5f76e398182785bb17846a148e3ca89de5687b4623580f8e2d725a7a287edfa.jpg" data-media-id="editor_11" data-image-id="2025080304084_c5f76e398182785bb17846a148e3ca89de5687b4623580f8e2d725a7a287edfa" data-rendition-name="original" width="2419" height="1762" loading="lazy" alt="Manang trails"> </figure>  The Naso Rural Municipality has identified other routes along the Annapurna Circuit in Chyamche, Tal, and Khotro so trekkers can bypass heavy vehicles involved in the construction of the Manang-Marsyangdi Hydropower Project. “But the local government cannot do everything,” admits the chair Dhan Bahadur Gurung. “And for leaders in Kathmandu, Manang is out of sight and out of mind.” Munindra Jung Gurung represents Manang in the Gandaki Provincial Assembly, and says he has raised the issue in <a href="https://nepalitimes.com/news/pokhara-s-tourism-woes">Pokhara</a>. He is hopeful there will be a hearing. To be sure, the road is not all bad news. Locals benefit, the number of visitors has grown, and trekkers can now also save time and use it to explore <a href="https://archive.nepalitimes.com/news.php?id=5960">side valleys in Manang</a>, visiting the villages like Nar and Phu. Annapurna Conservation Area (ACA) chief Rabin Kadariya concedes that the road to Upper Manang was crucial to connect the remote region with the rest of Nepal, but adds: “We have built an alternative trail connecting Talgaun, and we will consult local communities about their priorities on other hiking trails.”&nbsp;

Trailing off in Manang

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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

The monsoon has got bad press because Nepal’s tourism operators actively told visitors to avoid <a href="https://nepalitimes.com/opinion/managing-the-monsoon?%2F">the rainy season</a>. It is time to change that. The reason can be found right here in the vast alpine meadows of Central Nepal where this time of year you can walk on velvet grass of pastures abloom with delicate pink, red and yellow flowers as the mist rolls up the valley. There is no sound except the hum of bumble bees. &nbsp;&nbsp; There are dozens of places across high Nepal called Chaurikharka, which means yak pasture. But this particular Chaurikharka in Rukum East located at an altitude of 4,000m stands out for its serene beauty, rustic charm and bucolic setting. There is just the occasional chime of <a href="https://nepalitimes.com/here-now/when-yaks-go-so-does-culture">yak bells</a> in the distance, and the sharp whistle of herders corralling sheep. &nbsp;&nbsp; The grass shoots are so fragile that one hesitates to step on them, the rounded ridges appear and quickly vanish in waves of mist. With the<a href="https://nepalitimes.com/here-now/before-the-next-monsoon"> arrival of monsoon</a>, these meadows are a soothing shade of green dotted with millions of <a href="https://nepalitimes.com/review/the-anatomy-of-a-flower?%2F=">multi-coloured flowers</a>. Until very recently, it took a week or so to hike up to places like Chaurikharka, but with the expansion of the road network even to these far-flung mountains in the lap of Dhaulagiri, they are much more accessible. It is just a three-hour uphill from the Mid-Hill Highway on the border between Baglung and Rukum East.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250802130828_a0b06b494d751b2144ffbbf10894ea64b29e8aed844bc8c66171783abfaf4e16.jpg" data-media-id="editor_4" data-image-id="20250802130828_a0b06b494d751b2144ffbbf10894ea64b29e8aed844bc8c66171783abfaf4e16" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="Visit Nepal in the monsoon"> </figure>  Purists would say that such easy access devalues the sanctity of these remote high meadows, but it also means more people will be moved to treasure the experience, appreciate <a href="https://nepalitimes.com/banner/natures-fragile-gift-to-nepal">the value of nature </a>so they can take steps to protect it.&nbsp; To be sure, the <a href="https://nepalitimes.com/here-now/deadly-monsoon-in-nepal-turns-deadlier">monsoon season can be challenging for road travel</a>. The roads are rough even at the best of times, and in the monsoon they become muddy and treacherous, often blocked by<a href="https://nepalitimes.com/news/monsoon-deluge-in-nepal"> landslides</a>. But that could be precisely the kind of adventure that the more intrepid visitors crave. Improved road connectivity has already made Chaurikharka and places like Badimallika &nbsp;and other sacred lakes in the mountains of western Nepal popular with domestic tourists. What is driving this traffic is the urge to go to exotic new places and share videos and selfies on social media. Several of Nepal’s travel vloggers have visited Chaurikharka and popularised the place, enticing followers on TikTok or YouTube to retrace their footsteps. But even as they become more popular, these fragile and once-remote places should be protected from over-tourism.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250731110736_f97110b7cdc3e7f80d5877690948fc9f4c95a09c583deb23b07355491e6c5446.jpg" data-media-id="editor_8" data-image-id="20250731110736_f97110b7cdc3e7f80d5877690948fc9f4c95a09c583deb23b07355491e6c5446" data-rendition-name="original" width="1083" height="699" loading="lazy" alt="Visit Nepal in the monsoon NT"> </figure>  <h2>INCREASING FOOTFALL</h2> Chaurikharka is located in Bhume Rural Municipality of East Rukum, near the scenic valley of Dhorpatan in Baglung district. Even in the <a href="https://nepalitimes.com/banner/monsoon-culture">middle of the monsoon</a>, there is a steady stream of Nepali hikers trooping to these high pastures – especially during festival days like Saune Sankranti which this year was on 17 July and actually marks the auspicious beginning of the monsoon here. “This year the rains have not been as heavy and there have been some clear mornings when we could see everything from Dhaulagiri to Machapuchre,” says Khageswar Bhandari, who trekked up here from the road. “The flowers, the greenery and the snowy mountain views make this an incredibly unique place.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250802130824_1b9e26f2e9853fdfe69154bb42a7c9ea6da4bf4940efc1da99b304dcfbd7d3d9.jpg" data-media-id="editor_10" data-image-id="20250802130824_1b9e26f2e9853fdfe69154bb42a7c9ea6da4bf4940efc1da99b304dcfbd7d3d9" data-rendition-name="original" width="2048" height="1152" loading="lazy" alt="Visit Nepal in the monsoon"> </figure>  Chaurikharka is worthwhile to get to in any season, but it has a different charm during the monsoon. Word has spread and because it is now easy to get to from Baglung or even Pokhara, people have been flocking here.&nbsp; “Holidays and Saturdays see the largest crowds, with up to 500 visitors every day,” says ward chair Mankaji Pun of Bhume.&nbsp; There was a time not too long ago when local herders brought sheep, goats, cows, buffaloes, horses, and mules to graze here during the monsoon. Although there are still livestock around, animals have been replaced by visitors taking selfies. Read also: <a href="https://nepalitimes.com/here-now/the-monsoon-and-nature-s-arithmetic">The monsoon, and nature’s arithmetic</a>, Tom Robertson Ward Chair Pun says infrastructure development is his main priority. A foot trail to Chaurikharka was built last year by the Tourism Division Office in Kohalpur, but access via the Raniwas-Koipa road section still remains challenging.&nbsp; “If we get more budget, we can improve the road and facilities to make Chaurikharka the main tourist attraction of this region,” says Bhume Municipality Chair Hom Prakash Shrestha. “After that, we hope to promote Chaurikharka as a top tourist spot.”&nbsp; Economic activity is also picking up with the arrival of visitors, but there seems to be a need to manage the makeshift sheds made of corrugated sheets that spoil the beauty of the place. Tea shops and lodges are also available but facilities are basic. Kuldeep Neupane took a three-day trip from Ghorahi in Dang to visit Chaurikharka recently, and says: “This is an ideal trip to make a quick getaway and let nature recharge your mind and body. And it is much more fun with a tent, to watch the sunrise over the Himalaya or the mist blowing in.”

Visit Nepal in the monsoon

The final investigation report on the crash of a Saurya Airlines jet on 24 July 2024 at Kathmandu airport has revealed flaws in the carrier’s technical operation procedures, poor monitoring by the Civil Aviation Authority of Nepal (CAAN) and gaps in the airport’s emergency response. Eighteen people including a child were killed, and only the captain survived as the plane plunged seconds after takeoff, crashing within the airport perimeter. This was the latest in a series of aircraft accidents in previous years, and further tarnished Nepal’s already poor aviation safety record and contributed to the country being retained in the EU’s air safety list. &nbsp;&nbsp;&nbsp; The circumstances in the Saurya crash were different from the Yeti Airlines crash in Pokhara in January 2022 that killed all 72 on board, and two Tara Air crashes in February 2016 and May 2022 on approach to Jomsom that together claimed 45 lives. However, all four tragedies were a result of negligence of carriers and crew, failure to follow procedures, regulatory slackness, and overconfidence. The Saurya crash, especially, was a glaring example of how an ailing airline broke its own rules to allow passengers, including non-employees, a joy ride to Pokhara on a maintenance ferry flight. CRASH REPORT The Final Investigation Report prepared by the Aircraft Accident Investigation Commission and released on the first anniversary of the crash last week carried a long list of rules that were ignored or broken, and of regulatory failure. The first mistake was to cram spares, tools and inflammable chemicals needed for the aircraft’s C-Check in Pokhara into the cargo hold flouting its own ground handling procedures.&nbsp; There was no check-in of passengers, some of whom were not even employees – even though regulations say only flight and maintenance crew should be on board a maintenance positioning flight. Many brought their own luggage into the plane and stored it unsecured in the cabin. There was no flight attendant to give a safety briefing to passengers. The load and trim charts given to the flight crew were rough estimates, and the total takeoff weight of the plane was 18,300kg plus or minus 200 kg. That would still have been all right, but there was a glaring mistake in the speedchart Saurya pilots were using to calculate the minimum takeoff speed (known as VR), and it had been wrong ever since the 21-year-old aircraft entered service with the airline in 2017. FAULTY DATA&nbsp; The Commission probed Flight Data Recorder inputs from previous takeoffs of the Canadian-built CRJ200-LR in 2023-2024 and found that the undetected error in the speedchart had caused the plane to pitch up at an abnormal rotation rate at least 18 times on previous takeoffs.&nbsp; Any rotation rate more than 3°/sec is regarded as unusual. But on at least two occasions, this aircraft with tail number 9N-AME had rotation rates of 5.8°/sec and 5.5°/sec, the second one was when the pilot who survived was flying in March 2024.&nbsp; On this particular day, the plane’s rotation rate was 6.5°/sec, causing it to go into a deep stall soon after takeoff, the Commission report said. Essentially, the plane was not flying fast enough down the runway to take off safely.&nbsp; It is not yet clear whether excess weight, unsecured luggage, wrong centre of gravity were also factors, but relying on a faulty speedchart for the given takeoff weight, the captain flying pulled back on the yoke before the plane had reached takeoff speed and at a pitch angle that was too steep. The investigation report says the plane then went into a deep stall and started banking right with the stick shaking. At this point, the flight officer on the right hand seat is heard on the cockpit voice recorder saying: “Whoa, whoa, whoa. Sir, Sir, Sir…” It then banked left before the pilot flying turned the plane sharply to the right again in an evasive action to avoid the parking aprons of the international and domestic terminals. Had he not done so, there would have been a disaster of a much greater magnitude at Kathmandu airport that day. The plane scraped the runway with its right wingtip, collided with a container having helicopter spare parts, and plunged into a gully east of the runway, exploding in a fireball. The investigation also noted that the impact forces seemed to be survivable for some occupants. The fire trucks took unnecessarily long to reach the site even though it was inside the airport perimeter. The absence of an ICAO-standard runway strip, inadequate rescue drills, lack of training, and a blocked emergency service gate leading to the crash site were cited as other factors. &nbsp;&nbsp; <h2>Timestamp of a Disaster</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250731110724_39cdd04693994ce6e55a5b302905c0fa4884fe85bed21ff0779bb1439f3a5725.jpg" data-media-id="editor_0" data-image-id="20250731110724_39cdd04693994ce6e55a5b302905c0fa4884fe85bed21ff0779bb1439f3a5725" data-rendition-name="original" width="778" height="826" loading="lazy" alt="Flouting rules caused Saurya tragedy NT"> </figure>  11:10:34 - The Saurya Airlines CRJ200 on the takeoff roll from runway 02. It had a takeoff weight of about 18,300kg, but the pilot’s speedcard had a previously undetected mistake about the minimum takeoff speed. 11:10:55 -The plane with tail number 9N-AME goes into deep stall soon after takeoff because it does not have enough speed to lift its weight. The plane also has an abnormally steep nose-up attitude.&nbsp; 11:11:03 - Without enough speed to generate lift, the plane banks right, then left and right again in CCTV photos taken from the domestic apron (below). If it had not banked right, it could have hit the aprons and terminal buildings. Seen parked is Saurya’s other CRJ200 with tail number 9N-ANM.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250731110732_608132f7225c649125cca2691dd6a6bf930984c5b359e888d7ad9e5eacce3afd.jpg" data-media-id="editor_1" data-image-id="20250731110732_608132f7225c649125cca2691dd6a6bf930984c5b359e888d7ad9e5eacce3afd" data-rendition-name="original" width="770" height="555" loading="lazy" alt="Flouting rules caused Saurya tragedy NT"> </figure>  11:11:08 - The plane scrapes the runway with its right wingtip, and falls into the gully. The captain is thrown off the left side of the cockpit and survives. 11:11:15: Plane explodes in a fireball inside the airport perimeter. Firefighters take time to reach the site because of lack of access road and a blocked gate. Read the full investigation report <a href="https://www.tourism.gov.np/files/9N-AME%20AIC%20Final%20Report.pdf">here</a>.

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