In December, the Nepal government announced it would not allow a Beijing-appointed Tibetan spiritual leader, the Panchen Lama, to attend a Buddhist conference in Kathmandu. Immigration at the airport was put on high alert to ensure he did not try to sneak in.&nbsp; Coming soon after Prime Minister K P Oli’s visit to China, that decision underscored Nepal’s precarious tight-rope act in addressing religio-political sensitivities in its relations with China. The Panchen Lama episode can be seen as a test for Nepal’s handling of the succession of the Dalai Lama, who turns 90 in July. “When the time comes to find a successor to the Dalai Lama, Nepal will face a larger policy dilemma,” predicts Sudheer Sharma, author of two recent books on Nepal-China relations. “The government is still unclear what it will do if the successor is chosen from the Tibetan community in Nepal, or from China or India.” <a href="https://nepalitimes.com/news/dalai-lama-gets-block-of-glacial-ice">The Dalai Lama</a> is the spiritual leader of Tibetan Buddhism and a symbol of Tibetan identity; he is revered as the manifestation of Avalokitesvara, the Bodhisattva of Compassion. He was born in 1935 in northeastern Tibet and was formally recognised as the Dalai Lama in 1940.&nbsp; He has been living in exile in Dharamsala for the past 65 years after fleeing Lhasa following the Chinese takeover. He has been allowed to make a low-profile visit to Lumbini only once in 1987, and never after that due to objections from China.&nbsp; Nepal does not have a national strategy to handle the presence of <a href="https://nepalitimes.com/news/nepal-s-sherpas-mourn-tengboche-abbott">religious leaders</a>. If there are policies, they are ad-hoc or undeclared, depending on the government of the day in Kathmandu. The Nepal government, under Chinese pressure, even prevents public celebrations marking the Dalai Lama’s birthday on 6 July. “The Dalai Lama’s attempts to visit Nepal again have been stopped &nbsp;since Nepal thinks he is not only a religious leader, but a political figure as well,” says Sharma. “There is no discussion in Nepal’s political circles regarding the succession of the Dalai Lama. The topic is regarded as a non-issue.”&nbsp; Over the years, the Dalai Lama has made various statements regarding his succession. At times, he has suggested that he will write a will to select a successor from within the Tibetan community. On other occasions, he has hinted that the next Dalai Lama could be chosen from a “free country”, and could even be a woman.&nbsp; The Panchen Lama succession in 1995 could provide a hint about how the post-Dalai Lama era will play out. The Panchen Lama is the second most important spiritual leader in Tibetan Buddhism, and heads the <a href="https://archive.nepalitimes.com/news.php?id=18580">Tashilhunpo Monastery in Xigatse</a>, the epicentre of the 7 January earthquake, located 250km away from Lhasa.&nbsp; The Panchen Lama traditionally has the role of finding the next Dalai Lama, but the previous Panchen Lama (Lobsang Trinley Lhundrup Choekyi Gyaltsen) has been missing since 1995, after the Chinese installed their own candidate (Gyaltsen Norbu). The present Panchen Lama’s visits are carefully planned, and he has made only one foreign visit so far, to Thailand. “Nepal did not permit Panchen Lama’s visit as he is Chinese Communist Party-appointed, thus making him a political figure,” says Amish Mulmi, author of the book All Roads Lead North.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250124090148_3bb3d803c04c34657d0ac9759ca904073f75734a446506f8a57e50178b381c00.jpg" data-media-id="editor_3" data-image-id="20250124090148_3bb3d803c04c34657d0ac9759ca904073f75734a446506f8a57e50178b381c00" data-rendition-name="original" width="1087" height="697" loading="lazy" alt="Dalai Lama NT"> </figure>  What China was trying to do through the Panchen Lama’s visit for the Nanhai Conference in Kathmandu last month was to project its soft power, and perhaps prepare the ground for the Dalai Lama succession. But the ban raised the question of what Nepal will do if there is a visit by Hindutva figures from India at events in Nepal.&nbsp; Religious leaders and figures from various faiths regularly visit Nepal for devotional events, meetings and conferences. Their trips are often significant for promoting dialogue and cultural exchange, and cannot be banned under the Constitution. “We did the Nanhai Conference, and in future religious leaders will definitely visit Nepal. The question arises whether or not to allow them to engage in political activities or not,” says Mulmi. “Religion has always been political. So Nepal must not take easy decisions and must think it through.” Although Nepal and Tibet fought wars in the past two centuries, they share deep-rooted and ancient cultural, religious and trade ties. After the Chinese annexation of Tibet 70 years ago, Kathmandu gradually started dealing directly with Beijing.&nbsp; Today, Nepal is the only country with a consulate in Lhasa, a city from where the only direct international flight is to Kathmandu. Over the years, these ties have evolved, with shifts in trade dynamics and people-to-people interactions reflecting broader regional and global changes. Despite this, the historical bond between Nepal and Tibet remains a significant aspect of present-day bilateral relations with China, and this is why the selection of the next Dalai Lama has resonance here. “It is clear that China has been trying to adopt Tibetan Buddhism as a soft power. It is trying to co-opt Tibetan Buddhism on the lines of China’s ambitions and narratives,” explains Mulmi.&nbsp; The Dalai Lama’s <a href="https://archive.nepalitimes.com/news.php?id=14733">considerable following</a> in Nepal, India, Europe and the United States is an irritant for Beijing. Recent Sino-American tensions have therefore given the spiritual ownership of Tibetan Buddhism a geopolitical dimension, and in this the Dalai Lama succession will become an important factor.&nbsp; Relations between Washington and Beijing during the second Trump term will have a bearing on this. As a buffer state between India and China, Nepal has historically tried to maintain equidistance between the two powers.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012308014_95372c819980513e21490c3abe2aa8e712af6c89c5829e04d5f57880ad4f2a23.jpg" data-media-id="editor_5" data-image-id="2025012308014_95372c819980513e21490c3abe2aa8e712af6c89c5829e04d5f57880ad4f2a23" data-rendition-name="original" width="2500" height="1000" loading="lazy" alt="What (or who) after the Dalai Lama NT"> <figcaption>THEIR HOLINESSES: The Dalai Lama, who will be 90 in July (left), and China-installed Panchen Lama (above). Traditionally, it is the Panchen Lama who has a role in finding a new Dalai Lama. Photos: TENZIN CHOEJOR (left) / CHINAN NEWS SERVICE (right)</figcaption> </figure>  But China has rarely stuck its neck out for Nepal. Despite repeated requests for military help during its war with the British East India Company in 1814-16, the emperor in Beijing refused.&nbsp; Explains Sudheer Sharma: “China did not want to get involved with the British. They thought of their own national interests then, and they are thinking of their own national interests now with India.” During the Khampa Uprising in the 1960s, Kathmandu was also squeezed between American support for the guerrillas and China’s objections to Nepal being used as a base. But with the Nixon-Mao rapprochement in 1972, the Americans stopped helping the Khampas. Nepal then yielded to pressure from Mao Zedong to mount a military campaign to drive them out.&nbsp; Nepal was left to manage and host Tibetan refugees, and balance that with China’s security concerns. Explains Amish Mulmi: “Nepal has pretty much done everything China has asked to do, including deporting Tibetans. China doesn’t need to be insecure, but Nepal needs to maintain a careful balance.” Today, despite Donald Trump’s chest-thumping and <a href="https://nepalitimes.com/editorial/trump-s-second-coming">threats of a tariff war against Beijing</a>, he and Chinese President Xi Jinping are on the same page regarding democracy and freedoms. Which may mean Washington could once more leave the Tibetans in a lurch, and this could have a direct bearing on the Dalai Lama succession sequence. The United States' shifting foreign policy has often been criticised for leaving allies and partners to fend for themselves. Trump may revive his pressure on Japan, Korea and Taiwan to pay for the US defence umbrella.&nbsp; Nepal’s stance on the Tibetan community relies on marking boundaries and offering protection. During Chinese President Xi Jinping’s visit to Nepal, China proposed that Nepal sign an extradition treaty which Nepal politely refused. “Nepal has tactfully not let the Chinese side extend a longer hand on the Tibetan issue,” says Sharma. “Possibly, we are learning our lessons from history.” The question of who will choose the successor to the Dalai Lama will be decided by geopolitics, and China’s increased stature as a global economic power.&nbsp; Beijing could insist on sticking to tradition to let its candidate for the Panchen Lama make the final decision. This would allow it to move the seat of the Dalai Lama from Dharamshala back to Lhasa. The present Dalai Lama could also appoint his own candidate, but that person will not be allowed into Tibet by China. In that case, we may have a situation where there are two Dalai Lamas.&nbsp;

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Here & Now

What (or who) after the Dalai Lama?

Many indigenous peoples throughout the world have inked tattoos for aesthetic and therapeutic reasons which respect their culture and traditions.&nbsp; That includes Tharu women in Nepal who have tattooed themselves with traditional motifs that tell stories about their ancestry and the natural world. The Nat are a nomadic ethnic group that pitch tents near villages to do odd jobs. While the men hunt birds and small mammals, or fish, the women tattoo other women.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140112_c5ac4bfb3ec021aafc3e9d423677531effe51dd1c3ad2dcfc45f936a427eb4e4.jpg" data-media-id="editor_0" data-image-id="20250118140112_c5ac4bfb3ec021aafc3e9d423677531effe51dd1c3ad2dcfc45f936a427eb4e4" data-rendition-name="original" width="1000" height="2220" loading="lazy" alt="Inking an identity NT"> <figcaption>BODY OF ART: Garbhi Dasin Tharuni shows elephants and warriors tattoed on her arm.</figcaption> </figure>  Ghurni Chaudhary, 70, from Saptari remembers getting one of her tattoos from a Nat woman in return for cooking for them. Elders told Ghurni that her in-laws would not accept food from her hand if she did not get tattooed. “Although I don’t know the meaning of floral patterns on my arms, I got inked the pokhair tattoo with a small boat and oarsman,” she adds. The pokhair is a pond in the Tharu language and the tattoo consists of four corners of a pond – a floral pattern at each corner. The boat symbolises the crossing of the river of life to the other side.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140112_325a509d3481e03837df90154667d94efe823adb245adeb24c560f5877dd00fc.jpg" data-media-id="editor_1" data-image-id="20250118140112_325a509d3481e03837df90154667d94efe823adb245adeb24c560f5877dd00fc" data-rendition-name="original" width="1000" height="1333" loading="lazy" alt="Inking an identity NT"> <figcaption>A woman from Kailali with peacock tattoos on her legs.</figcaption> </figure>  Interestingly, the Tharu epic Gurbabak Jalmauti talks about Gurbaba, the creator of the earth, going to a safer place with his disciples on a boat during the apocalypse. Most Tharu women also get inked with floral patterns to get freedom from the endless cycle of life and death and a symbol of nirvana.&nbsp; Ahilya Devi, 80, proudly shows a simple thopa-thopi tattoo on her left arm made with rosette motifs that are supposed to ward off the evil eye. &nbsp; “It is one of the simplest tattoos – it’s easy to make for the tattoo artist and looks great on the arm,” she says. “I just have that one, and didn’t want any more.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140112_354240247ef70bd3f42ecca3f405014ac2aee2b6b7496d945ffaf545c9696d34.jpg" data-media-id="editor_2" data-image-id="20250118140112_354240247ef70bd3f42ecca3f405014ac2aee2b6b7496d945ffaf545c9696d34" data-rendition-name="original" width="1000" height="2220" loading="lazy" alt="Inking an identity NT"> <figcaption>Kashia Chaudhary with a sago palm and marigold on the back of her lower arms.</figcaption> </figure>  The Tharu are forest-dwellers and grow trees in their backyard. Which is why Tharu women from eastern Nepal have a tattoo of the garden of the god Salahesh with flowers and an Ashoka tree. Kashia Chaudhary shows off her tattoos of sago palm and marigold flower, inked on the back of her lower arm. Another tattoo that covers the whole of the upper or lower arm represents an areca nut palm. Many women in the village of Ramdhuni in Sunsari wear tattoos of the god Ram and his brother Laxman. Ramdhuni has an eternal flame which is believed to have kept burning from the days of the Ramayana. Lord Ram is supposed to have spent a night here before his exile.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140116_3b072bd43cbafa4dc3ae12b4c7f55b2643e8f92ce3a23a5cfc9699a70f3128f4.jpg" data-media-id="editor_3" data-image-id="20250118140116_3b072bd43cbafa4dc3ae12b4c7f55b2643e8f92ce3a23a5cfc9699a70f3128f4" data-rendition-name="original" width="1000" height="2220" loading="lazy" alt="Inking an identity NT"> <figcaption>Ghurni Chaudhary's parents told her that her in-laws would only accept food from her if she got a tattoo.</figcaption> </figure>  Garbhi Dasin, an ascetic in her 70s, wears Ram Laxman tattoos on her calf and wheels of a chariot on her shin. Ashia Tharuni from the neighbouring village also wears a Ram Laxman tattoo on her legs. Interestingly, the sacred tattoos find a place on women’s legs, and that too on the rear side. &nbsp; Other Tharu women simply got these tattoos as a sign of beauty, and inking is regarded as permanent jewellery. The block tattoos of peacocks on the legs add to the aesthetic. “We got tattoos to look beautiful,” says Bhuti Devi from Hasanpur village. “These tattoos will accompany us when we die. They will go together with us.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140116_62cc2c0cbd36f64d40aaee8900bbd851d5d009df10689fb27ed39c4059a3c484.jpg" data-media-id="editor_4" data-image-id="20250118140116_62cc2c0cbd36f64d40aaee8900bbd851d5d009df10689fb27ed39c4059a3c484" data-rendition-name="original" width="1000" height="2220" loading="lazy" alt="Inking an identity NT"> <figcaption>Peacock and tiger tattoos on Chanabati Tharu's legs.</figcaption> </figure>  Bhuti Devi has a lot of tattoos. The most outstanding one perhaps is that of a peacock because Tharus believe they are descendants of Mauryas, the dynasty of Emperor Ashoka who spread Buddhism across the Subcontinent. Tharus have an important relationship with fish, regarding them and earthworms as the first life on the planet. Fish tattoos are therefore popular.&nbsp; Tharus have been credited for their role in nature conservation in their homeland where Chitwan and Bardia national parks are now situated. They used to be elephant handlers for royalty. The elephant tattoo with a mahout is common in tattoos worn by Tharu women.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140116_8a2f434c0f525cc8eb29e4f4032154d8adb9fa07593e3523dd4585836b6aee02.jpg" data-media-id="editor_5" data-image-id="20250118140116_8a2f434c0f525cc8eb29e4f4032154d8adb9fa07593e3523dd4585836b6aee02" data-rendition-name="original" width="1000" height="1333" loading="lazy" alt="Inking an identity NT"> <figcaption>Kailali woman with tattoos on her legs.</figcaption> </figure>  One woman in Sunsari even has a tattoo called German ke larai (German war) which is a complex tattoo design that includes armies on foot with spears, on elephants, and on horses doing battle. Tigers are another tattoo that adorn the chest or the upper arm of women, inked on top of other motifs, because they are regarded as goddesses.&nbsp; On Nepali New Year, Tharus worship the goddess and other jungle gods, sacrificing goats and pigeons to appease them, so that they and their cattle are not attacked by wild animals and evil spirits. In western Nepal, Tharus get tattoos of horses, animals they revere.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118140116_6eb8b5b2129dd3ed687e2d77eeed7f11107aa7b4320eac00396c64130c7dbe17.jpg" data-media-id="editor_6" data-image-id="20250118140116_6eb8b5b2129dd3ed687e2d77eeed7f11107aa7b4320eac00396c64130c7dbe17" data-rendition-name="original" width="2220" height="1000" loading="lazy" alt="Inking an identity NT"> <figcaption>Bhuti Devi shows her fish tattoo. The Tharu believe fish and earthworms were the first life on the planet</figcaption> </figure>  Some of the tattoos that the artists inked for free were simple human patterns. If somebody got many tattoos made, the artists would also ink them for free, particularly on fingers or the arm. The most prominent tattoo on their hands can be the rays of the sun. The tattoo artist usually stuck seven needles together, collected soot from oil lamps and started piercing the skin. Once done, they applied turmeric powder and mustard oil, as well as chanted a mantra to alleviate the pain. Tharu elders banned child marriages and tattooing went into decline. Now, the younger generation of Tharus are less interested in getting traditional tattoos, and the Nat no longer wander around the villages offering the service. But a few Tharu tattoo artists still remain in Kanchanpur and elsewhere.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118030124_92e13f2c7a12c6fc1883658acdb8697953ef8f03b73934a845cb1c38056d63ba.jpg" data-media-id="editor_7" data-image-id="20250118030124_92e13f2c7a12c6fc1883658acdb8697953ef8f03b73934a845cb1c38056d63ba" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="Inking an identity NT"> </figure>  There is now an increasing awareness and activism about these cultural practices, and a revival of interest.&nbsp; “Traditional tattoos are a powerful symbol of our cultural identity,” says Tharu activist Indu Tharu. “For us, this is not just body art but a connection to our ancestral roots, beliefs, and history, and a form of reclaiming unique cultural practices that have been marginalised and suppressed. Wearing a tattoo is a visible declaration of pride in who I am and where I come from.” KalaKulo, an art initiative, together with artist collective ArTree Nepal, organised Tika Chhedana Angana, a convention on Tharu tattooing in Bardia last year.&nbsp; Many young tattoo artists are now learning the art to keep their culture alive. It was not only a celebration of the legacy of Tharu women who have carried a universe of images on their skin, but a beginning for new tattoo artists in the very land that shaped and nurtured this ancestral tradition. &nbsp;&nbsp; <h2>Skin art for the journey into afterlife</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118030144_e7f13fa6dab5de6f9feb051175065d59a610eebe41d5306148d9695efb347047.jpg" data-media-id="editor_8" data-image-id="20250118030144_e7f13fa6dab5de6f9feb051175065d59a610eebe41d5306148d9695efb347047" data-rendition-name="original" width="1366" height="911" loading="lazy" alt="Skin art for journey into afterlife NT"> <figcaption>Photos: SUMAN NEPALI</figcaption> </figure>  As the art and craft of traditional tattoo fades, so does this rich heritage Lha-Chyogu is the term for tattooing in the Newa community of Kathmandu Valley. It literally means 'writing on the skin'. The tattoos are traditionally made using cactus needles and herbal ink, and although a more common adornment in women, men and children also got inked, not just for aesthetics but also for therapeutic reasons or to protect them from evil spirits. Tattoos on the legs symbolise strength while one on the right arm stands for energy. The concept of reincarnation of the human soul is also linked with inking on the skin and reflects a deep belief system.&nbsp; Elders also believe that when a person dies, they take nothing but their tattoos with them. On their way to heaven or hell, it is the markings on the skin that is believed to be the travel 'pocket money' into the next realm. They pay their way through for an easier journey, wherever that may lead.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250118030144_4db8f43552a7872f5d05b5d5b48ce43268ad5adc7c3c00c8dacbdacbd9167fca.jpg" data-media-id="editor_9" data-image-id="20250118030144_4db8f43552a7872f5d05b5d5b48ce43268ad5adc7c3c00c8dacbdacbd9167fca" data-rendition-name="original" width="1366" height="910" loading="lazy" alt="Skin art for the journey to afterlife NT"> </figure>  Then there is the widespread belief that tattoos drive away misfortune, possibly tied to frequent cholera epidemics, earthquakes and other diseases that took young lives.&nbsp; Some of the more famous designs are those of the half-moons, Tikijhya lattice windows, animals and deities. Some even get tattoos of gods and goddesses they were named after.&nbsp; For example, Laxmidevi would have a tattoo of the god of wealth whereas someone called Ram might have chosen to have his image on their body. &nbsp; Chini Dangol, 74, of Lagan Tole in Kathmandu has a tattoo of Krishna playing flute on her right arm and a half-moon on her hand. She remembers paying 1 paisa for the moon, but five times more for tattoos of gods. Her 79-year-old husband has a tattoo of Chakuncha, a sparrow (pictured above), but it is barely visible now. He remembers getting it because everyone else was at the time in his neighbourhood. Suman Nepali Read also: <a href="https://nepalitimes.com/opinion/from-paintbrush-to-tattoo-needle">From paintbrush to tattoo needle</a>, Naresh Newar

Inking an identity

With her husband unemployed, it was difficult to manage the household expenses. <a href="https://nepalitimes.com/news/soaring-debt">Debt was piling up,</a> and Sonika Sanjel saw <a href="https://nepalitimes.com/editorial/foreign-employment-revival">foreign employment </a>as her only way out. “I was always fighting with my husband because we didn’t have enough to get by so I found a middleman,” says Sanjel. The broker said she had to go to India overland and then fly to Kuwait from Delhi. Having travelled far from home, first to Kathmandu and then to Raxaul in Birganj, she was ready to go to an even more unfamiliar place if it meant it would free her from <a href="https://nepalitimes.com/news/till-debt-do-us-part">financial trap</a>. Sanjel reached the border town of Belahiya in November, where volunteers deployed to control <a href="https://nepalitimes.com/news/human-trafficking-patterns-changing-in-south-asia">human trafficking </a>became suspicious and questioned her. She told them she was going to Kuwait but could not produce the necessary documents. They were telling her she was being trafficked, when the recruiter disappeared. She is now at the Shanti Rehabilitation Home in Bhairawa. Read also: <a href="https://nepalitimes.com/opinion/two-decades-of-debate-on-female-migration">Two decades of debate on female migration</a>, Upasana Khadka Nitesh Kumar Chaudhary heads the organisation monitoring human trafficking at the border, and says that the number of <a href="https://nepalitimes.com/news/trafficked-nepali-woman-s-testimony">Nepali women being trafficked</a> has increased significantly. “We have been stopping those we suspect,” he adds, “but some may have slipped through.” Organisations working on <a href="https://nepalitimes.com/banner/migration-not-a-wish-but-necessity-for-nepalis">migration</a> and <a href="https://nepalitimes.com/news/the-goal-is-empowerment-and-independence-of-women">women’s issues</a> in the area including the Peace Rehabilitation Center, Aafanta Nepal, Sana Haat and Shubha Avar Gram provided counselling to nearly 33,000 women at the Belhiya border crossing in the past year. Of them, nearly 800 women were trying to go to a third country to bypass a ban on <a href="https://nepalitimes.com/here-now/female-migrant-workers-hold-up-half-the-sky">women migrant workers</a>. Nepali women used to be <a href="https://nepalitimes.com/news/people-to-people-at-india-nepal-border">trafficked to India</a> to work in the sex industry, but the recruiters have now shifted to luring them to third countries. However, those going overland via India are also sometimes stranded in Mumbai and Delhi and <a href="https://archive.nepalitimes.com/article/nation/epicentre-trafficking-migration,3256">sold to brothels</a>.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250117050144_04798f07ac862be15b5862cf3e276256ed800d4a522e30306b3befaa00199e7b.jpg" data-media-id="editor_11" data-image-id="20250117050144_04798f07ac862be15b5862cf3e276256ed800d4a522e30306b3befaa00199e7b" data-rendition-name="original" width="1033" height="580" loading="lazy" alt="Women on the move NT"> </figure>  So far, 15 human trafficking and smuggling cases have been filed at the district police office in the last five years. Deputy Superintendent of Police Suraj Karki also confirms that the number of women traveling to third countries overland through India has increased. “There is an increasing trend of women travelling India on foot and then flying off to other countries from there,” says Sita Pantha of the group SAMI. “Those who take this route are at a much higher risk.” Just on one day two months ago, 13 women were stopped at Belahiya checkpoint. Other checkpoints on this side of the border in Biratnagar, Birganj, Nepalganj, and Mahendranagar have also seen <a href="https://nepalitimes.com/here-now/nepal-s-baby-export">human trafficking cases</a>. Read also: <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/girl-trafficking-in-nepal,1829">Teach to fight trafficking</a>, Stéphane Huët Following some high-profile cases of violence against Nepali female workers in the Gulf, the Nepal government on the recommendation of the International Relations Committee of Parliament banned women from travelling to the region in 2016. But women continue to migrate in the absence of other <a href="https://nepalitimes.com/banner/life-and-livelihood-in-remote-nepal">livelihood options</a> at home, often resorting to illegal routes and at much higher costs. Gyanu Poudel of the Namuna Integrated Development Council that works in human trafficking and social awareness in Bhairawa says that the risk has increased since the government closed the legal route to migration. “The government banned women workers from going to <a href="https://nepalitimes.com/here-now/migrants-returning-from-the-gulf-with-infertility">the Gulf</a> because of abuse and exploitation but it did not give them an alternative either,” points out Poudel. “This ban should be reconsidered to ensure that women go through the legal route safely.” Following the ban, middlemen are now using tourist visas to get women workers to the Gulf. Recruiters also pay immigration officials at Kathmandu airport to look the other way. Sunita Pahari of Lalitpur reached the United Arab Emirates (UAE) on a tourist visa in August 2023. But unable to land a good job, she jumped from a building three months later. Nearly 300 female migrant workers have died abroad in the past 14 years.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250117050144_f58df7097c5d9689e284a0957ee03b12ad728d26df3fc673e75efd4b39bda7d7.jpg" data-media-id="editor_16" data-image-id="20250117050144_f58df7097c5d9689e284a0957ee03b12ad728d26df3fc673e75efd4b39bda7d7" data-rendition-name="original" width="1339" height="750" loading="lazy" alt="Women on the move NT"> </figure>  The report by the Ministry of Labour also considers suicide as a major cause of death among Nepali workers in the Gulf and Malaysia. According to the report, 1,187 Nepali migrant workers have died by suicide in the same period. Of these, 10-15% are women. Tikaram Dhakal at the Foreign Employment Board says that women who take a backdoor to the Gulf are undocumented and essentially illegal in these destination countries. Nepali embassies there do not have any information on them, which means they have no recourse<a href="https://nepalitimes.com/here-now/nepalis-abused-by-nepalis-in-luxembourg"> in case of abuse </a>or exploitation of any form, they are deprived of services and compensation of any kind. Brokers who take women to India via land and fly them to third countries are known to lure unemployed people in the villages, tempting them with free visa and ticket. Sunita Ram of Jhapa received a similar offer. The broker also told her that she would earn Rs55,000 a month in Kuwait. Ram made a passport soon after, and before long was at the Sunali border about to cross into India when she was stopped. She wasn’t arrested because the broker wasn’t with her and instead taken to the Peace Rehabilitation Center, from where she was handed over to her relatives. Panchamaya Tamang from Sindhupalchok was also lured by a broker with an offer of a free visa and ticket. But when she was trying to cross the border, she was found without necessary documents, and without a middleman. She was sent back home. Women going for foreign employment via India are between 20-35 years, most of them from ethnic and <a href="https://nepalitimes.com/here-now/the-marginalised-on-the-margins">marginalised communities</a>. Gyanu Poudel of the Namuna Integrated Development Council cautions aspiring women migrants against tempting offers while also noting, “It seems that the brokers are targeting uneducated women from remote villages.”

Women on the move

A young non-resident Newa person in Dallas emails a New York Times article to his grandfather in Nepal who cannot read English.
Grandad copies the English text, pastes it into Google Translate to read it in Newari.
This translation feature, available to the world’s major languages, can now also be used by the indigenous people of Kathmandu Valley to translate their <a href="https://nepalitimes.com/news/decoding-diversity?fbclid=IwAR3P0GygTCQ7HE-LaaVOhmKSyUDLlIrR2l9VzXKwCFJ8Em7YFHSAOiiXqQE">mother tongue</a> into English and vice versa.
This involved three-and-a-half years of effort and will impact everyday life in the study and preservation of Newa culture. It also shows a path forward to Nepal’s 123 other languages and dialects.
The World Newah Organisation (WNO) in 2011 invited Newa people from around the world to a convention in London. Software engineer and historian Sanyukta Shrestha was involved, and now leads WNO.
The top priority for discussion was how to conserve the language which was classified as ‘definitely endangered’ by UNESCO, with only 850,000 speakers left.
“The Newa people are diverse: there are different sects, religions. The language and the calendar are what is common,” explains Shrestha. “The strategy was to unite the community behind an existing technology.”
Ujjwal Rajbhandari, an engineer at Google who does not even speak the language, got involved. “I thought why not take advantage of a great tool that already exists,” Rajbhandari, who is co-founder at Qubrid AI in Austin, Texas, told us on the phone.
Work started December 2020, but the prognosis was bleak. Engineers said that the project may take up to 10 years. Translate runs on a ‘transformer’, a machine learning neural network designed to take sequences as input, uses math to understand the context, and outputs a probable output. It uses an ‘attention’ mechanism, which looks at the input text and tries to work out the relationships of each word to each other word.
The more data you feed this statistical monster, the better it gets. But that was the first problem. There was a dire lack of digital material, either in Newari, bilingual Newari-Nepali or Newari-English dictionaries.
Read also: <a href="https://nepalitimes.com/here-now/languages-are-both-software-and-hardware">Languages are both software and hardware</a>
“Tens of thousands of digital pages of content were needed, so in 2021 we met with the editors of Newa magazines and asked to scan and digitise their material,” Shrestha recalls. “We hunted down writers, publishers, songwriters, invitation cards - anything that was written in Nepalbhasa.” &nbsp;
Google gave WNO a sheet of 1,200 sentences from random contexts, to be translated. WNO formed a committee to complete this task, and by April 2021, Translate could at least identify the language.
Nepalbhasa can be written in 13 different scripts, the two most popular are the Ranjana and Devanagari. The team chose the latter because there is a lot more material in Nepalbhasa in Devanagari, and many more people who can type in it. “Devanagari is what has allowed any of this work at all,” points out Shrestha. “Translation was the much harder problem to solve, converting output to another face is much easier.”
Read also: <a href="https://nepalitimes.com/here-now/lost-in-translation">Lost in translation</a>, Alisha Sijapati
Now the model needed a large volume of input from the community. “<a href="https://nepalitimes.com/opinion/comment/tech-and-transition-in-nepal">Every AI model</a> is dependent on the volume of data, even that which is introduced later. User corrections are fed back, which makes the model more robust,” says Rajbhandari.
This happened to be at peak pandemic-time. People knew how to video-chat and had time on their hands. WNO members met for one or two hours in the evening, on a Zoom call that they also broadcast on Facebook. People worked together translating. Which was very effective, because they could get instant input or feedback from others on the call. “It was cool to see was how this brought together elders who knew the language deeply, and the youngsters who have the tech skills,” says Rajbhandari.
By February 2024 there were 500,000 contributions, and Google deemed that this volume of data was sufficient for the model to ‘level up’. Translate added Nepalbhasa to its list of supported languages in June last year. The language had now been intergrated into a tool that can be used for free from anywhere with an internet connection. Accuracy was unusally high, over 90%.
It opens up a whole different world on the internet, for those who only know Nepalbhasa, since any website integrated with Google can be used automatically and instantly converted to that language.
The translations are already being used in East Europe to translate legal documents, Newa songwriters, like Ujan Shakya, use it to convert English lyrics. And when Rajbhandari speaks to WNO over video, his English is instantly translated into Newari subtitles.
“Older people are happy that language will now not die. Younger ones can use it to self-learn the language, now they can’t blame elders for not teaching them,” says Shrestha.
Yet another use is the integration with large language models, like <a href="https://nepalitimes.com/banner/chatgpt-news-about-nepal">ChatGPT</a>. LLMs encounter Nepalbhasa in their training data, so they can already generate rudimentary responses.
Says Shrestha, “You can ask questions about a Newa book in English, and the LLM &nbsp;gives you a coherent answer and even cite the page number.” This makes the use of Newa books for research possible and a lot faster.
Leading this mammoth task led Shrestha to a better appreciation for his mother tongue. “I saw the richness of Newari. There are onomatopoeia and proverbs that only elders use, and it is these and the dialects that need to be saved,” he says.
The next step is a text-to-speech, speech-to-text interface, which would open up its use by those who speak and understand Nepalbhasa but may not read, write or type it. Tourists to Nepal would also benefit.
Rajbhandari wants to work on similar projects for other endangered languages of Nepal, and the team has shown that it does not need government to do such work.
Says Rajbhandari: “We have learned many things that would make integration of future languages more efficient so we can solve problems in other projects.”

Vishad Raj Onta

Nepal Bhasa on Google Translate

This is the 56th edition of Diaspora Diaries, a regular column about migration in Nepali Times. <h2>Heera Tirwa</h2> I was just 13 when I married an India-born Nepali from Achham. &nbsp;An arranged marriage, I first saw my husband only at the wedding ceremony. I moved to India from Achham when I was so young that I associate my childhood with Mumbai instead of Nepal.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250110100124_fcc447c7d7436ff80312e71a4cfcdbaae9610dff932ec2398c57c75eb256fa19.jpg" data-media-id="editor_0" data-image-id="20250110100124_fcc447c7d7436ff80312e71a4cfcdbaae9610dff932ec2398c57c75eb256fa19" data-rendition-name="original" width="5712" height="4284" loading="lazy" alt="Heera Tirwa"> </figure>  My father, also a watchman in Maharashtra, did not visit us when my children were born despite living just a 10-hour drive away. I had to accept the fact that my mother who was in Nepal would not visit me, but my father’s absence hurt. I wrote a letter reminding him that his responsibility as a father does not end simply because he married me off. Navigating new responsibilities at such a tender age far away from home, I needed his attention. My father then visited us and lifted my spirits. Years have passed, filled with both happy and sad moments. &nbsp;Access to education, health, jobs and road networks is better here. But the cost of living is high and making ends meet is difficult, especially in single-income households. That is why I also work full time at a company that makes nuts and bolts. We are so invested in our children’s education and future that we overlook all the hurdles in life. In the old days, someone’s departure from the village to Mumbai would draw a crowd, with people asking them to deliver letters and gifts to their loved ones. This flow of people between our villages and Mumbai ensured we were up to date with news including of childbirths, marriages and deaths on either side, despite the absence of phones and internet. I still cannot believe it took me 13 years to make my first trip back to Achham from Mumbai. It was a reunion filled with tears and embraces, especially with my mother, much like my departure years ago. <h2>Chandra Singh</h2> I grew up in Doti. My mother passed away when I was around four years old, so my five siblings and I pretty much raised ourselves. Even at that age, I took care of my younger siblings.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250110100128_a03c86a5cf2d7fd396d331b54114613fdd4350ec89aef8f0d150fb3ccb364369.jpg" data-media-id="editor_1" data-image-id="20250110100128_a03c86a5cf2d7fd396d331b54114613fdd4350ec89aef8f0d150fb3ccb364369" data-rendition-name="original" width="5712" height="4284" loading="lazy" alt="Chandra Singh "> </figure>  I do not know exactly when I came to India from Doti, it must have been over 40 years ago. But I vividly remember weeping non-stop till I reached Dhangadi en route to Mumbai with my new family. The next time I visited Doti was years later, accompanied by my three children. My father-in-law worked as a watchman in Mumbai. My husband, who is no more, was born here and also worked as a watchman. &nbsp;Many Nepalis like my father-in-law who had permanent jobs moved their families to India. Housework including taking care of my grandchildren and elderly mother-in-law keeps me busy, but I continue to work as a part-time household help for an Indian family. I mop and wash dishes which provides me some spare cash to supplement my sons’ earnings. Back in our village in Nepal, one can rely on agriculture and livestock to sustain ourselves. There are social networks to lean on during difficult times. One can borrow or even beg. You won’t go hungry. Someone or the other will check on you. Here in the city, all you have is your hard work to rely on. You can eat only if you work hard. <h2>Kamala Tirwa</h2> I was a bright student growing up in Mahendranagar. I had completed Grade 9, and also taught adult literacy classes to women in my village, so they knew how to sign or to read letters.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250110100128_f98f1d4217aa5bc1e5d727d84a4a457ef9b8314dd0f4db497b8b78d07d03ae3e.jpg" data-media-id="editor_2" data-image-id="20250110100128_f98f1d4217aa5bc1e5d727d84a4a457ef9b8314dd0f4db497b8b78d07d03ae3e" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="Tirwa"> </figure>  I also spread awareness against HIV stigmatisation.These engagements exposed me to a world beyond my four walls, expanding my knowledge as I interacted with diverse people, underwent training from organisations, and taught classes. It was also fulfilling as women showed up for the classes after finishing their household chores and participated intently. To complete SLC was a big deal in our village, especially for a girl, and I was so close. But my parents decided to marry me off to an India-born Nepali at 16. I knew of him as he sometimes visited from Mumbai during his vacations and played football with the village boys. My son, who is now in his twenties, is still a baby in my eyes. I was significantly younger than him when I got married. Yet, I was expected to know how to manage a household and fulfill my responsibilities as a wife, daughter-in-law and mother. We also did not have access to tv or internet back then. Children these days are so knowledgeable. We were living in the dark age and did as we were told. Even after all these years, a part of me regrets not completing my education despite being a good student. What was the point of being studious in my circumstances? I remind people to study hard because education is such a privilege. I am invested in my sons’ education. The elder one is now doing a bachelors in AI and data science. Just as my in-laws returned to Nepal after we settled down in Mumbai, we too are considering returning to Nepal after our children are settled. <h2>Suresh Singh</h2> I cannot believe it has been 34 years since I came to Mumbai. For most of us Nepalis, जन्मभुमी (land of birth) and कर्मभुमी (land of work) are two separate geographies. Like my father, I worked as a watchman. My grandfather, too, worked in Mumbai in a mill.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250110100128_d3ca3227f428b8711ab76f617deab6e74df2302f2715a6a489512f5fb2b51067.jpg" data-media-id="editor_3" data-image-id="20250110100128_d3ca3227f428b8711ab76f617deab6e74df2302f2715a6a489512f5fb2b51067" data-rendition-name="original" width="5712" height="4284" loading="lazy" alt="Suresh Singh"> </figure>  I am now the Security Head, the highest position at my company. The city provides opportunities for those willing to seize them. In my case, I should have used the time outside my 8-hour shifts to complete my education or take skills-based training so I could be competitive in the labor market. The realisation that education is important came late to many of us. My wife was back in Achham, while I worked in Mumbai. She passed away when my son was just one-and-a-half years old. It was difficult to comprehend the news, and I rushed back. I forced authorities to let me on the flight from Tikapur. I was going to leave anyhow, even if it meant having to stand on top of the plane. Grief can make you act in strange ways. In my white clothes, shell-shocked and filled with raw emotions, I must have been quite the sight. They eventually provided me with a seat. My mother raised my son until he reached five, after which I brought him to Mumbai. As a single parent, I don’t think I was able to provide him the kind of guidance that is needed during children’s formative years. Work obligations to provide for him often took precedence. Thankfully, he grew up just fine. He recently left his secure banking career to start his venture in digital advertising. He does not have any memory of his mother. We don’t have a single photo of her.&nbsp; Diaspora Diaries is a Nepali Times collaboration with Migration Lab providing a platform to share experiences of living, working, studying abroad.

The tale of four Nepalis in Mumbai

Villages along the proposed alignment of Nepal’s ambitious <a href="https://nepalitimes.com/banner/putting-nepal-on-the-right-track">east-west train project</a> are excited about the connectivity and development it will bring. But here in Hariban village there is only apprehension. While elsewhere, there are environmental concerns about the train track slicing through national parks and protected forests, here along the densely populated Tarai plains there is worry about losing farmlands. “This project will cost me a big chunk of my land,” says Dinesh Mahato, who farms a small plot in the Ghurkauli village near the East-West Highway. “Why should I agree to give it all away when I will only be compensated partially?” Hari Narayan Mahato echoes his brother’s anger. “The map shows that I have to give up nearly 700 sq m of land, but I know the area is going to be three times bigger once construction begins,” he says. “It’s just not worth it.” There is also opposition in the Dhanpati locality, and 10 households from these two villages have refused to accept the government’s compensation rate for land which they say is much less than market value.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250105050152_41071574c82ba8f9698b8b7fdecb3ebf280dd314b1175262d961f76dc6d6ad5b.jpg" data-media-id="editor_1" data-image-id="20250105050152_41071574c82ba8f9698b8b7fdecb3ebf280dd314b1175262d961f76dc6d6ad5b" data-rendition-name="original" width="1292" height="821" loading="lazy" alt="Nepal train project struggles to stay on track NT"> </figure>  The East-West Electric Railway project will ultimately be <a href="https://nepalitimes.com/here-now/nepal-s-journey-to-electric-public-transport">Nepal’s transportation </a>artery stretching from the eastern border with India in Jhapa to Kanchanpur, connecting 24 districts. It will intersect with the proposed Birganj-Kathmandu railway at a junction in Sarlahi district. When completed, Nepal’s 950km long ‘gateway to prosperity’ as it has been dubbed, will have 123 stations, 10 tunnels, 334 bridges, a dam, and a 132kV transmission line to supply electricity to the locomotives. The project will require the acquisition of about 4,520 hectares of land, including 518 plots belonging to 4,000 households. Some of this will be along corridors through Chitwan, Bardia, Banke and Sukla Phanta <a href="https://nepalitimes.com/news/does-nepal-need-the-army-to-guard-parks">National Parks</a> and other nature reserves. Controversy about land acquisition and compensation as well as environmental impact have stalled the project since 2010. “The biggest issue has been compensation for land,” admits Kamal Kumar Shah of the Department of Railways. Read also: <a href="https://nepalitimes.com/news/india-china-rail-race">India-China rail race</a>, Shristi Karki This means less than half of the work along the 70km Bardibas-Nijgad segment has been completed and 16 bridges built, and this is the first section of the railway where construction started 15 years ago.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250105050148_9e1de8c104dcbd239a70d4a3abda71579f86502c8b9f4cdd7e184aeef90eb638.jpg" data-media-id="editor_5" data-image-id="20250105050148_9e1de8c104dcbd239a70d4a3abda71579f86502c8b9f4cdd7e184aeef90eb638" data-rendition-name="original" width="1280" height="960" loading="lazy" alt="Nepal train project struggles to stay on track NT"> </figure>  Says Senior Division Engineer Kiran Karki: “It is difficult to work here, people have built houses in public land, knowing that the railway is coming. How do we ask them to leave?” Part of the delay is also due to lack of budget, and this has increased the initial estimate of the total cost because of the increase in land value. The government has nationalised over 190 hectares for the Kakadbhitta-Inaruwa section of the railway in the eastern Tarai for which it will have to distribute Rs24.41 billion in compensation. But the budget allocated for that is only Rs1.5 billion. This means farmers have lost their land, but have not yet been compensated. The East-West Railway line was initially estimated to cost around Rs1 billion per km, but this has increased to Rs1.5 billion per km. Just the first Bardibas-Nijgad section will need an additional Rs50 billion to complete. The estimate for the entire project was estimated at Rs955 billion, but a revised budget has already surpassed Rs1.5 trillion. A major bridge across the <a href="https://nepalitimes.com/editorial/kosi-now-kathmandu-next">Kosi</a> north of the barrage on the Indian border is expected to cost more than Rs410 billion. The &nbsp;Detailed Project Report (DPR) has been revised to build an elevated line over towns in the Butwal section, for example, to avoid paying exorbitant compensation. Read also: <a href="https://nepalitimes.com/news/nepal-railways-janakpur-test-drive">Nepal Railways Janakpur test drive</a> “This project works on multi-year contracts, which have been difficult to award due to a lack of budget,” says Shah. “So the date of completion of the project depends on money being forthcoming.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250105050148_addd8a08b727efb1bf1f71752dce1a28d6ea2e9d5f76dafe5dbc9a53a223c5e0.jpg" data-media-id="editor_8" data-image-id="20250105050148_addd8a08b727efb1bf1f71752dce1a28d6ea2e9d5f76dafe5dbc9a53a223c5e0" data-rendition-name="original" width="960" height="1280" loading="lazy" alt="Nepal train project struggles to stay on track NT"> </figure>  Meanwhile, activists have raised concern over the project’s environmental cost. The Railway Department has prepared DPRs for four sections of the railway, but <a href="https://nepalitimes.com/banner/from-nowhere-to-nowhere">Environmental Impact Assessments (EIA)</a> have not been carried out. In Chitwan, the proposed route was realigned to avoid Chitwan National Park following a Supreme Court stay order. However, Chitwan residents have now formed a Railway Victims’ Struggle Committee, saying that the new route would cut through their densely populated communities. “We only found that our land would be part of the railway line when the people from the Railway Department came here last year,” says Hari Thapaliya of Bharatpur Municipality. “The decision to reroute the track was made overnight without any consultation with us.” Angered locals had set fire to a Railway Department vehicle when a survey team reached Krishnapur in July. Bharatpur Deputy Mayor Chitrasen Adhikari says the Railway Department did not even coordinate with the municipality about the new route. “We have proposed an alternate route to the Department,” she adds. “This project affects the livelihoods of people across <a href="https://nepalitimes.com/banner/fogbound-tarai">the Tarai</a>, their concerns must be heard, and they must be included in the decision-making process,” says infrastructure expert Surya Raj Acharya.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250105050148_682ed3ef3e398592f098d1ac638faa4d3b7517515e0f1b2014cb9c4383e6d9c3.jpg" data-media-id="editor_11" data-image-id="20250105050148_682ed3ef3e398592f098d1ac638faa4d3b7517515e0f1b2014cb9c4383e6d9c3" data-rendition-name="original" width="1280" height="960" loading="lazy" alt="Nepal train project struggles to stay on track NT"> </figure>  The problem is that 53% of Nepal’s total population now lives along the narrow strip of plains along the Indian border through which the railway line will pass. The Railway Department is squeezed between the need to balance environmental concerns with high compensation demands of locals. Conservationists have maintained that the railway alignment will go through ecologically sensitive areas, disturbing and fragmenting the habitat of endangered species, blocking their migration routes and disrupting water and food sources. All of this could in turn increase <a href="https://nepalitimes.com/banner/human-animal-interface-in-nepal-wildlife-corridor">human-wildlife conflict</a>. Experts have suggested measures to invest in ‘ecological offsetting’ programs that help in the creation of new protected areas, restoration projects, and wildlife underpass and overpass corridors. There is also <a href="https://nepalitimes.com/here-now/more-pre-monsoon-forest-fires-in-nepal">concern about the forests </a>that have to be sacrificed. Already, 13,500 trees have been cut down in the Bardibas-Nijgad section alone. The Sagarnath Forest, which stretches from Sarlahi to Mahottari, and areas under the Rautahat Division Forest also lie along the proposed alignment. Surya Raj Acharya blames inadequate monitoring and evaluation during the preparation of the DPR because government agencies lack sufficient technical capacity and experience in the railway sector.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250105050148_7823653d3f037122441c11f6485c5407acc716811bedf464255aefe3a76d97f8.jpg" data-media-id="editor_14" data-image-id="20250105050148_7823653d3f037122441c11f6485c5407acc716811bedf464255aefe3a76d97f8" data-rendition-name="original" width="1280" height="960" loading="lazy" alt="Nepal train project struggles to stay on track NT"> </figure>  He adds, “Transparent financial planning and management are necessary to ensure the project’s sustainability and economic viability. But the contracts have been hurriedly awarded without proper land acquisition. An urgent review is necessary.” All this needs stronger political will and coordination between various agencies which is sorely lacking not just in the east-west railway project, but in other infrastructure schemes as well. When built, the nearly 1,000 km long railway will streamline cargo and passenger traffic, making it cheaper and more convenient for ordinary people. Railway junctions can also facilitate the north-south transshipment of goods and passenger traffic when coordinated with public transport. Transport costs for exports and imports from India will also be slashed. “A high-speed train running at 200 to 250km per hour will mean that trains will get from Kathmandu to Dhangadi faster than planes, and at much cheaper fares,” notes Acharya. Trains will also reduce carbon emissions by up to 30% compared to trucks and buses. Train lines will be the backbone of Nepal’s transportation system, boosting tourism in the Kathmandu, Chitwan and Lumbini triangle.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250105050148_ee137f417c5712be9d2d16f295ba7e30fc207e878214103e387346dfed3a9815.jpg" data-media-id="editor_15" data-image-id="20250105050148_ee137f417c5712be9d2d16f295ba7e30fc207e878214103e387346dfed3a9815" data-rendition-name="original" width="577" height="1280" loading="lazy" alt="Nepal train project struggles to stay on track NT"> </figure>  Ultimately, the Kerung-Kathmandu trans-Himalayan railway will connect with the Birganj-Kathmandu line and in future be a future non-maritime corridor for India-China trade. Nepal has been trying to get the East-West railway project funded through foreign investment, but so far there has not been much interest. There also needs to be a better viability study for future railway links, otherwise Nepal may be straddled with loans it cannot repay. Read also: <a href="https://nepalitimes.com/news/nepal-and-china-to-study-trans-himalayan-railway">Nepal and China to study trans-Himalayan railway</a>, Ramesh Bhushal “The border region along the Tarai remains behind in terms of education, health, and the economy,” says economist Bishwo Poudel. “A railway line alone will not do much to improve their quality of life, there have to be other interventions.” Poudel adds that a north-south railway through Kathmandu to connect India and China through Nepal makes much more economic sense. China has been studying the Kerung-Kathmandu track with tunnels under <a href="https://nepalitimes.com/opinion/cleaning-up-high-places">Langtang National Park</a>, which would have technological and financial challenges. India is also working on a railway alignment to connect Kathmandu to its border town of Raxaul. At present the only operational passenger railway in Nepal is the 35km cross-border Jaynagar–Janakpur–Bardibas line. The former Department of Railways Director General Rohit Kumar Bisural is a road engineer, and says: “Very few people in Nepal have experience in railways.”

Nepal train project struggles to stay on track

With its abundant cultural and environmental <a href="https://nepalitimes.com/news/decoding-diversity?fbclid=IwAR3P0GygTCQ7HE-LaaVOhmKSyUDLlIrR2l9VzXKwCFJ8Em7YFHSAOiiXqQE">diversity</a>, the ripples of Nepal’s aesthetic influence are being felt within the country and across the world. Creatives are constantly finding fresh ways to mix traditional elements into their personal inspirations. Be it their grandmother’s Bulaki or ethnic textiles reimagined in global silhouettes, <a href="https://nepalitimes.com/multimedia/hurdles-come-with-the-terrain-in-nepal-s-fashion-industry">Nepali designers</a>, artists, and musicians are breathing new life into historic styles. Nepal has a wealth of traditional textiles, from handloom Dhaka to Haku Patasi. With their distinctive colour schemes and wide variety of patterns, these textiles lend themselves to being reworked as fusion style garments. Nepali brands and local tailors alike are increasingly using these weaves. Read also: <a href="https://nepalitimes.com/here-now/a-designer-by-design?fbclid=IwAR0ZheOVHUu4V8Uu1n46FOxQfcwd_Zw-zpBThCPWnc60KrzVgrwmupANMlU">A designer by design</a>, Sahina Shrestha Kathmandu-based tailor Riddhi Bajracharya has begun creating tailored overcoats and blazers in Haku Patasi while Nepal-Scotland based brand Clove and Moon reimagines the weave in Japanese Jinbei, waistcoats, and accessories. Other brands are adding elements of the textile to their accessories as the popularity of traditional Newar dress is visibly increasing, even beyond jatra and feasts.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025010211010_4b5dababe84879db728eb855df8b5872e862aa93c51dfffba25eed8f85c7207c.jpg" data-media-id="editor_3" data-image-id="2025010211010_4b5dababe84879db728eb855df8b5872e862aa93c51dfffba25eed8f85c7207c" data-rendition-name="original" width="1790" height="2354" loading="lazy" alt="fusion1"> </figure>  “We are seeing huge increases in demand for Haku Patasi clothing,” says Manjushree Tailors owner Riddhi Bajracharya. “We see many more people going out wearing Newari dress in the streets, wearing both traditional and fusion styles like tailored coats and gowns. Some people find wearing sari uncomfortable for events, so they order Haku Patasi gowns in different styles to mix heritage with comfort.” Nepal’s contemporary musicians blend local with global in their songs, and they also often experiment with innovative fusionwear looks both on- and off-stage.&nbsp; “I enjoy mixing traditional Nepali and western style because it looks cool,” says Samrat Manandhar, drummer for Shree 3 and Tumbleweed Inc. “It’s comfortable as well, and mixed styles look unique.” Perhaps one of the most recognisable Nepali women’s garments is the Chaubandi Cholo. Whether in jewel toned velvets or patterned Cauterize (needlecord), the eclectically inclined are pairing these traditional blouses with everything from miniskirts to maxi dresses. They are using fabrics often reserved for the blouse to make waistcoats or vintage style separates.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025010211014_7cc547bb58f462236aa3de1598abfa48d5154e4662451f44c821651a2f77885c.jpg" data-media-id="editor_4" data-image-id="2025010211014_7cc547bb58f462236aa3de1598abfa48d5154e4662451f44c821651a2f77885c" data-rendition-name="original" width="1856" height="1856" loading="lazy" alt="fusion5"> </figure>  As thrifting continues to gain popularity in Nepal, vintage and secondhand clothing is increasingly seen mixed with Nepalese garments by all ages to create unique looks. Nepali Dago, arguably the original hair extensions, are another part of Nepal’s rich aesthetic heritage making a comeback in recent years. Paired equally well with jeans and a t-shirt as with a ruby red sari, this accessory is increasingly brightening up streetwear from Kathmandu to New York. Many countries associate nose piercings with subcultures, especially the septum piercing. In Nepal, the Fuli and Bulaki have been worn by multiple ethnic groups for generations, sometimes measuring over an inch long. Having a unique ability to signal an alternative leaning and a nod to tradition, some find the piercing a beautiful way to showcase facets of their identity, in Nepal and abroad.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025010211014_484d36a29326455c01b4c279f4dac5de72874714ff135732a0e353278652b385.jpg" data-media-id="editor_5" data-image-id="2025010211014_484d36a29326455c01b4c279f4dac5de72874714ff135732a0e353278652b385" data-rendition-name="original" width="1898" height="1898" loading="lazy" alt="fusion6"> </figure>  “Growing up, I never really understood the significance of fusion wear,” says e-commerce account manager Krisha Bhattarai. “My mom would always incorporate tika, potey, and other Nepali bits and pieces into her everyday outfits, but it wasn’t until I started to decolonise my mindset that I began to see why she did it.” She adds, “Now, I see it as a way of staying in touch with my background. I wear a Bulaki and Chaubandi Cholo because they were the fashion of my paternal grandmother and the women before her… explaining the significance of the Bulaki or the history of the Ashrafi to people in the UK helps me express myself and share parts of my culture.” Read also: <a href="https://nepalitimes.com/multimedia/dauraa-suvaal">दौरा सुरुवाल</a>, Pinki Sris Rana&nbsp; Nepali jewellery has communicated everything from marital status to profession over the centuries. Traditional statement ornaments are equally at home styled with streetwear as they are worn at weddings.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025010211010_ee6ece93c531a86acd65686d227abbe6e62fcc2722e283a2d36f8db38558e6b0.jpg" data-media-id="editor_7" data-image-id="2025010211010_ee6ece93c531a86acd65686d227abbe6e62fcc2722e283a2d36f8db38558e6b0" data-rendition-name="original" width="3273" height="3275" loading="lazy" alt="fusion2"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025010211014_a970e4ec9ba6195bb8be2d0f9b27af362361f75bb032918e088e5f7163cfeb4e.jpg" data-media-id="editor_8" data-image-id="2025010211014_a970e4ec9ba6195bb8be2d0f9b27af362361f75bb032918e088e5f7163cfeb4e" data-rendition-name="original" width="3650" height="3645" loading="lazy" alt="fusion4"> </figure>  Numerous young designers and entrepreneurs are choosing traditional jewellery designs and techniques to express themselves, responding to increasing consumer demand for accessible ways to wear ethnic styles. Says Pragati Shrestha, founder of Euphoria Nepal: “We create a harmonious fusion between our traditional jewellery and modern everyday wear… It’s a great learning experience. I get to learn more about our culture, art and most importantly the significance of every intricate detail of the different symbols, statues, and artefacts of our history.” Euphoria Nepal incorporates the essence of Nepali art and craft in modern fashion and has now expanded its business internationally, with a sister brand in Canada.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025010211014_f1b82a798cd9c2101b046f777b7d5eb64705c7d5a671da6ae669ee81106c7e98.jpg" data-media-id="editor_9" data-image-id="2025010211014_f1b82a798cd9c2101b046f777b7d5eb64705c7d5a671da6ae669ee81106c7e98" data-rendition-name="original" width="3624" height="4984" loading="lazy" alt="fusion5"> </figure>  A more permanent fashion element is tattoo, and here too artists and enthusiasts have flocked to Nepal to ink traditional designs on their skin or get inspired for their own work. Many of Nepal’s tattoo artists are not only mixing different art styles in their work, they are also using these designs on clothing. Thamel-based studio Tattoo Junction’s Anitya Chakra makes Japanese inspired cotton sets and graphic t-shirts, collaborating with a range of tattoo artists to print their unique creations in wearable form. UK and Nepal based tattooer Tatt Art Nepal makes organic cotton tote bags featuring his Himalayan inspired fusion designs, blurring the boundaries between art and fashion. Those who choose to cover themselves in tattoos add yet another aesthetic layer to traditional ensembles, showing the ever evolving nature of culture. Many of Nepal’s ethnic groups have traditional tattoo practices. Heritage art often lends itself to creating striking tattoo designs, offering a wealth of possibilities for self-expression through ink.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025010211014_e4f6faf5c3c48f8c34ee67ab97d479b9ecdde9e12ba61fab96d3c8172355887a.jpg" data-media-id="editor_10" data-image-id="2025010211014_e4f6faf5c3c48f8c34ee67ab97d479b9ecdde9e12ba61fab96d3c8172355887a" data-rendition-name="original" width="3327" height="3327" loading="lazy" alt="fusion3"> </figure>  “I am always fond of wearing traditional clothes. Mostly my grandmom and granddad’s vintage stuff,” says Kathmandu-based stylist StyledbyShreya. “I feel like tattoos are ornaments on me and so is traditional clothing: I love all the variations of different cultures.” Nepal’s creatives are exploring fresh ways of interacting with culture, adding yet another level of meaning to classical textiles, jewellery, fashion, and art. This interactive and energetic approach to Nepal’s design heritage is equally important as a traditional or academic one in promoting the country’s rich and diverse cultures across the world. By harmoniously blending personal and community identities, Nepal’s designers, tattooers, stylists, and consumers are contributing to keeping valuable skills and knowledge alive ­­­-- and having fun while doing it. Isabelle Shrestha is a writer and creative based between Scotland and Nepal, and holds a degree in Japanese and Tibetan from the University of Oxford.

Fusion Fashion

Between the 1980s and 2000s, over 5,000 <a href="https://download.ssrn.com/11/01/06/ssrn_id1736064_code1383023.pdf?response-content-disposition=inline&amp;X-Amz-Security-Token=IQoJb3JpZ2luX2VjEBkaCXVzLWVhc3QtMSJIMEYCIQCiYUc7BuJ7zaDn%2BOTCFOWBgNKqYarnapqY%2FWZbamFVsgIhAOC%2FPFXHR9Dx6xTicWMj5%2BJXdIEGZ7LxKRyjrCe61Ng9KsYFCPL%2F%2F%2F%2F%2F%2F%2F%2F%2F%2FwEQBBoMMzA4NDc1MzAxMjU3IgzWD1Y1XNz2kaOS3jEqmgX0TbxyBTTrZrpd%2B5N72pFzJAwc%2BxTF8Dc0GnVG2tUGUYyxBt1YmfEqAw5cdOuRCZV23SSKkJwndg9IwI3yrjZGBp9XKxg4lK4Vq0Qy9RMmma5hNCVnA2T0MwGghlnmkgWPZA5ouZPiKFAecf4PE5qml2fu1wj72LEAig5R77cN6nC6%2BxTcygMiuiHrR9yZB4RyvTD9s58avGqUcn9hcIUdku3ydvAGVEgczzgEMCesRMtSgqzHz3E9bju9QLR5RpcDRp0wptfQ89uGXgyBGLCX%2BAl6uareSxQCSaDOthP4PmswWI7y7kBJbQp1pZq8r56Yoa3Qf5WVtmxbsWmDtbOsaSBa0yB6EIS8RKFGeQ%2Bcz%2BnEsOoPHIS%2BqO1k1%2BQuihjN0T66SnWFo8rl8Cv2g4GghY9p9DR3wopBJ6cE%2FtDJMY%2BZ03LkUwS%2Fc7ckyaRpfPX5g6Bb9J56a%2BNA5lnIV5o%2Fpjp%2BZJaVIvEzciyzzTwP58wznmcy3xppvK%2BwXBzBR96cPMXKTdNv9%2FqJ5jlnsgSRJpHWE3UyHbFucwQYXi19i7mCglFSuSkkL5Tg9nQWvXpuP9Z9VmMlQfQ%2F%2FpsfA6KlL81K3UK%2Bp%2FJB2mxQD9SYexZvAf1g21NUSF%2F8I19orsNrT6LutAnoJU%2FOTgO3qMbdgnR%2FuBytI3POnQAEIfbG0Za%2FrEDJ9j8CEbasNXsBMqkx8JKGRG2PUHMRC2xl5Z%2BNIbpsqGB8t%2BvAt40osDpgZStiyeiGdC1nMakUzZtBjWlttzoirCdemwPKJ8M%2BEohj2%2BLEN92yaOKdFewns0gjh%2BUxcotGvBo%2F7QZFappBNjLlR0PyanjcuB4MndEQjeIrd67ntscTKiLDI%2FfzwCHulsl6nbMpewpWFAYwg67guwY6sAGb3VJ2q%2F36hWhrVa8igP2hswnnLlcIU2uhOZa5ge2hCXkUYhL1BcSJfoWy2LwrWCXtdFo%2BT7KMU3p6O3jySdxSop8F4iO%2BJBiXVjSiXm%2FqZo3ri8sVwUgo4ksJI%2BT4AbfK3D3VGYapBgU5LdX%2FjkNwSVoR1vz4vMIyF56i7MKeYG1nFLgc0l9cIjrQI6eY869uIbgZ1XKqqBsuavCbYjSbSy7dMP0QSym%2FgmoWILGE0Q%3D%3D&amp;X-Amz-Algorithm=AWS4-HMAC-SHA256&amp;X-Amz-Date=20250103T172339Z&amp;X-Amz-SignedHeaders=host&amp;X-Amz-Expires=300&amp;X-Amz-Credential=ASIAUPUUPRWE65YAH56X%2F20250103%2Fus-east-1%2Fs3%2Faws4_request&amp;X-Amz-Signature=9b654b526e0779da4fa9f54e2fcde04ac9f7e91fb50d4f8094b1039ebb19e21b&amp;abstractId=1736064">Nepali children were adopted abroad</a>, primarily to the United States, France, and Spain. While international adoption was intended to provide vulnerable children with better opportunities, child trafficking and irregular practices prompted Nepal to suspend adoptions in 2007, and overhaul its policies. By 2010, stricter regulations aligned with the <a href="https://www.hcch.net/en/instruments/conventions/specialised-sections/intercountry-adoption">Hague Adoption Convention</a> drastically reduced adoption numbers. Today, many of these children, now adults, are returning to Nepal in search of their roots, only to encounter a society that no longer recognises them, legally or socially. Behind the statistics lie the <a href="http://hdl.handle.net/1854/LU-01GRNPPXAC1Z3AETV9HARNCG5Q">deeply personal and emotional journey</a> of adoptees returning to reconnect with their past, seek family, and rediscover a sense of belonging. These stories reflect a broader struggle for identity and the complexities of bridging two worlds. Maya Adopted at 9 by a family in Barcelona, Maya carried fragmented memories of her early life in Nepal including the painful recollection of the day her mother and sister vanished, leaving her and her younger siblings behind. She had faint images of her mother, elder sister, and the village where she once lived. In June 2017, Maya came to Nepal accompanied by Chandra Kala and two friends, Jay and Vikram. With only a few photographs of her mother Tulsi, her elder sister Pargati, and her brother-in-law Kamal, along with a street name, Maya arrived in Birendranagar after a 20-hour bus ride from Kathmandu. “Now that we’re close, I feel like I can’t face them,” she confessed to Chandra Kala, wrestling with anxiety about what she might uncover. “I’m nervous. I don’t know if I’ll recognise them or if they’ll recognise me. I don’t know how they’ll react or what they’ll say. And then there’s him [Kamal]. I have such bad memories of him. I don’t know if I can handle this.” Chandra Kala reassured her, reminding her of her courage and the importance of this moment. Maya and her companions asked around the town with little success until a shopkeeper recognised Kamal and directed them to a nearby village. Jay went to confirm and returned excitedly, shouting, “It’s her! It’s your sister!” Maya froze, paralysed by fear and anticipation but she pushed ahead. At the village, Maya’s sister Pargati initially struggled to recognise her. Jay introduced Maya: “Do you recognise her? This is your younger sister. She’s come all the way from Spain to find you.” Slowly, realisation dawned, and the two women embraced, bridging the decades of separation with tears and disbelief. The next day, Maya met her mother Tulsi in an emotionally overwhelming reunion. Tulsi rushed into the room and embraced Maya tightly, sobbing uncontrollably: “Mero chhora-chhori, gaye, gaye… my children they went, they went …” Once the tears subsided, Tulsi and Pargati began recounting the heartbreaking circumstances of their separation. After the death of her husband, Tulsi faced relentless judgment in their village when Kamal stayed with the family before his marriage to Pargati. The villagers accused Tulsi of impropriety, calling her पापी (sinful) and demanded that the family leave. “We didn’t want to leave, but the village didn’t want us here,” explained Pargati. “We left intending to bring you and your siblings later. But when we returned, you were gone.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250103120140_da7482d222e0a03b783c5e1df25536ed416d7b7475442e7fd40e54451572142e.jpg" data-media-id="editor_3" data-image-id="20250103120140_da7482d222e0a03b783c5e1df25536ed416d7b7475442e7fd40e54451572142e" data-rendition-name="original" width="384" height="512" loading="lazy" alt="Searching for a homeland away from home NT"> <figcaption>An adoptee and companion return to Bal Mandir in Kathmandu after 19 years. Photo: CHANDRA KALA CLEMENTE-MARTINEZ</figcaption> </figure>  Tulsi recalled how she had entrusted Maya and her siblings to relatives, hoping they would be cared for temporarily. However, when she returned, the children had been sent away without her knowledge. “I only trusted them because I had no other choice,” Tulsi said through tears. “I didn’t know they would send my children away. What kind of mother does that make me? They called me a bad mother, but what else could I have done?” The reunion brought healing and answers but it also exposed the societal pressures that had fractured Maya’s family. Despite the challenges, Maya spent the rest of her visit bonding with her sister, nieces, and younger half-sister, Sunita, slowly bridging the gaps created by time and distance. Maya’s journey was a testament to the courage required to confront the past, the pain of uncovering difficult truths, and the hope of rebuilding connections once lost. Her story highlights the enduring emotional complexity faced by adoptees navigating their history and identity. Ashmita Unlike some adoptees whose main focus is reuniting with their biological family, 26-year-old Ashmita’s priority has been to uncover the institutional details surrounding her adoption. She wanted to understand what the orphanage and the government knew about her background and why so much information seemed concealed. “I just want to know where I come from,” she said. “Even if I never find my biological family, having a better sense of the places and people connected to my story would mean so much.” For many adoptees, returning to Nepal is not just about reconnecting emotionally, it is about seeking formal recognition as members of the Nepali community. However, the legal framework in Nepal often fails to acknowledge their unique status.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250103120144_bf0158b7829cf5db44382d7386d3b123032adad3f9e10e28096b80cd09170ba6.jpg" data-media-id="editor_4" data-image-id="20250103120144_bf0158b7829cf5db44382d7386d3b123032adad3f9e10e28096b80cd09170ba6" data-rendition-name="original" width="384" height="512" loading="lazy" alt="Searching for a homeland away from home NT"> <figcaption>A mother reunites with her don after 18 years. Photo: CHANDRA KALA CLEMENTE-MARTINEZ</figcaption> </figure>  In Nepali law, adoptees are left in limbo: their birth parents are not considered legal parents, and their ties to the country are effectively erased upon adoption. This lack of recognition creates significant hurdles, particularly in two key areas: accessing pre-adoption records and obtaining Non-Resident Nepali (NRN) status. Despite international norms like the Convention on the Rights of the Child, which guarantees the right to know one’s origins, institutions often refuse to cooperate. Orphanages and non-profits in Nepal, which hold critical pre-adoption records such as birth certificates and citizenship documents, frequently withhold this information, reflecting the systemic reluctance to provide transparency. In numerous cases, records that should include family names, addresses, or relinquishment agreements were either incomplete or falsified. These practices not only prevent adoptees from reclaiming their histories but also perpetuate their disconnection from their heritage. Ashmita’s initial requests for information from her adoption agency were met with delays and incomplete responses. When she turned to the orphanage where she spent her early years, she encountered even greater resistance. At one point, the director of the orphanage issued veiled threats. Nevertheless, Ashmita persisted and managed to find the name of the individual who had brought her to the orphanage. However, the person had disappeared, leaving yet another gap in her story. A breakthrough came when Ashmita accessed a police report that suggested she might have been born in a different municipality than the one in her adoption records, prompting her to seek help from local authorities. The police took an interest in her case and began investigating possible connections to her birth family. While progress was slow, they meticulously followed leads to help her trace her origins. “It’s not easy,” Ashmita said of the process. “But every small step feels like I’m piecing something back together.” She also noted that societal perceptions could add to the difficulty. At times, she felt questioned about her identity and her right to seek answers. “People have asked me why I care so much or even suggested that I’m not Nepali anymore because I was adopted abroad,” she reflected. Ashmita’s story is a complex account of persistence in the face of institutional and personal challenges. While her search has not yet provided all the answers she seeks, it continues to offer her insights into her early life and the systems that shaped her adoption journey. &nbsp;“These records are sealed for a reason. They are not meant to be reopened,” said a government official. Even an NGO representative said: “It’s better for everyone if the past remains in the past.” An orphanage director asked: “Why are you asking these questions? This is not your place anymore.” Hari Prasad Sacré The Non-Resident Nepali (NRN) card is a lifeline for Nepali diaspora members, granting them residency and property rights in Nepal. Yet, adoptees are notably excluded from this framework. While the law stipulates eligibility for individuals whose parents or grandparents were Nepali citizens, it makes no provision for adoptees whose legal ties to their Nepali parents were severed by adoption. When Hari Prasad Sacré, a Nepali adoptee, sought to obtain an NRN card at the Nepal Embassy in Belgium, he encountered officials unfamiliar with processing an NRN request from an adoptee. His case was the first of its kind, setting a precedent but also highlighting the systemic barriers adoptees face. "You are not eligible; your surname is Sacré, it is not a Nepali name," an embassy staff said.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250103120140_9bdc24b7e34930059f895048ab7dc0ad3ca23b16907c572f01a8d5404a5feac5.jpg" data-media-id="editor_5" data-image-id="20250103120140_9bdc24b7e34930059f895048ab7dc0ad3ca23b16907c572f01a8d5404a5feac5" data-rendition-name="original" width="446" height="512" loading="lazy" alt="Searching for a homeland away from home NT"> <figcaption>Hari Prasad Sacré receives tika from his father Khul Prasad Adhikari during Dasain, a few weeks after receiving his NRN card. Photo: HARI PRASAD SACRÉ</figcaption> </figure>  Sacré’s situation was legally ambiguous. Although his biological parents, including his father, Khul Prasad Adhikari, are alive and he maintains contact with them, he no longer had “legal” ties to Nepal due to the adoption process. Carrying a Belgian surname the embassy staff was initially convinced the adoptee couldn’t claim Nepali origin. Nepali law, which does not recognise biological parents as legal guardians once a child is adopted, created complications for the NRN application. To navigate this complexity, Sacré relied on a testimony from his father. Issued by a local government body in Kaski, the testimony affirmed that Hari had been put up for adoption and was of Nepali origin. While this enabled the embassy to approve his NRN card, the process was unnecessarily protracted and emotionally charged, highlighting the inadequacy of current policies to accommodate the unique situations of adoptees. Sacré’s case represents a rare instance where biological parents were alive and willing to provide testimony, but many adoptees are not as fortunate. A large number of adoptees were declared “orphans” during the adoption process, even when their parents were alive. This severed their legal ties to Nepal, stripping them of documentation that could later prove their origin. For others, the absence of living biological relatives or access to their original adoption records creates insurmountable barriers. Without clear documentation or a family member to vouch for their Nepali heritage, adoptees are excluded from the NRN framework. This denies them the rights and privileges afforded by the card, including property rights, legal recognition, and a formal connection to their homeland. Current laws fail to account for the complexities of adoptees’ legal status, leaving them disconnected from their cultural and legal heritage. Adoption papers, as evidence of Nepali descent, should be accepted as proof, granting adoptees rightful access to the NRN card and ensuring their inclusion in Nepal’s diaspora. Such reforms are crucial to ensure that all adoptees, regardless of their circumstances, can reclaim their heritage and establish a sense of belonging in Nepali society. Without these changes, the systemic exclusion of adoptees will persist, perpetuating inequities and denying them the opportunity to step up as active members of the Nepali diaspora. Sacré’s case serves as both a precedent and a call to action. It exemplifies the challenges and triumphs of adoptees navigating complex bureaucracies and advocates for a more inclusive and equitable approach to reconnecting adoptees with their homeland. Nepal can draw inspiration from South Korea, where the government has actively supported the reintegration of adoptees into their society. The F4 visa, established through efforts by organisations like the Global Overseas Adoptees’ Link (GOA'L), grants adoptees the right to live and work in Korea, while dual citizenship acknowledges their dual identity as members of the diaspora and their country of origin. GOA’L further fosters reconnection by offering language classes and cultural exchange programs, creating opportunities for meaningful reintegration and belonging. As Nepal refines its NRN citizenship framework, explicitly including adoptees could address the severance of legal and cultural ties caused by international adoption. Such inclusion would provide adoptees a pathway to residency, citizenship, and rights, enabling them to reconnect with their heritage. Complementing this with programs for language acquisition, cultural immersion, and historical education would honour Nepal’s responsibility to the approximately 5,000 children sent abroad. Nepal could establish a dedicated organisation similar to South Korea’s GOA’L and help adoptees access pre-adoption records, navigate legal processes, and engage in cultural exchange initiatives. It would also serve as a bridge between adoptees and Nepali society, fostering mutual understanding and collaboration. This article is based on doctoral studies by <a href="http://hdl.handle.net/1854/LU-01H4Z85GPS63ZWDJ3WB2E6KS70">Hari Prasad Sacré</a> and <a href="https://www.tandfonline.com/doi/full/10.1080/10357823.2022.2142932">Chandra Kala Clemente-Martínez</a>. Hari Prasad Sacré, PhD, is a postdoctoral researcher at Ghent University in Belgium, specialising in cultural translation, multilingualism, and identity in education. His PhD, Reading Illiteracy, explored fractured multilingualism and illiteracy in displaced identities such as adoptees, with work published in leading journals like Critical Arts and the European Journal for Cultural Studies. Chandra Kala Clemente-Martínez, PhD, is a postdoctoral researcher at the AFIN Research Group, Autonomous University of Barcelona, with a PhD in Social Anthropology. Her research focuses on family strategies, reproductive decisions, and adoption, with extensive fieldwork in Spain and Nepal examining adoptee reunions and related governance and rights.

Searching for a homeland away from home

As with every new year, 2025 also brings new fashion trends. Ever-changing styles prompt people to follow a handful of global brands. The fashion industry is designed for quick turnover, and the planned obsolescence of what is currently ‘in’. Even with greater public consciousness about the environment, the industry has seldom responded with more sustainable choices of fabric, better treatment of <a href="https://nepalitimes.com/opinion/uneven-pandemic-impact-on-nepali-women">its labour force</a>, or efforts to reduce waste. The global fashion industry accounted for 10% of all <a href="https://nepalitimes.com/news/nepal-doubles-its-carbon-footprint">carbon emissions </a>in 2019, and it is the second-largest consumer of water, according to UNEP. Which is why there is now a move towards ‘sustainable fashion’ so consumers can make choices that benefit both the planet and the people making the products. “Sustainable fashion is a lifestyle choice,” explains Meena Gurung, founder of Bora Studio, which uses natural fabrics and dyes in its clothes. “It’s about how we live and what we choose to wear, being humble, being content with what we already have, and finding happiness in simplicity.”  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250102120112_1805b38cb84eda05005e5f22bcd6545387d2fc225bb58e25c4ed98cf083c3963.jpg" data-media-id="editor_2" data-image-id="20250102120112_1805b38cb84eda05005e5f22bcd6545387d2fc225bb58e25c4ed98cf083c3963" data-rendition-name="original" width="1080" height="1350" loading="lazy" alt="fabric2"><figcaption>Photo: BORA STUDIO</figcaption></figure>  But Gurung is not too fond of the term ‘sustainable fashion’ because she feels that the concept has been commodified, turning it into a marketing buzzword to greenwash products that are actually about greenbacks. She adds: “True sustainability requires conscientious decisions made by both seller and buyer.” Since 2017 at Bora Studio, Gurung has been exploring natural, locally sourced fabrics like hemp, bamboo, nettle and raw silk, along with plant-dyeing and botanical printing. These fabrics provide eco-friendly alternatives to conventional textiles and require less resources like water and chemicals. Read also: <a href="https://nepalitimes.com/review/alternative-lifestyle-alternative-art">Alternative lifestyle, alternative art</a>, Alisha Sijapati The other fabric from Nepal that is finding buyers worldwide is सिस्नु nettle, which can be a game-changer, as it grows in abundance even in wild, dry areas and regenerates quickly. Hemp also grows wild, and has proven to be a popular raw material for clothing and bags. Bamboo grows in abundance all over the mid-mountains, and among its multiple uses, its pulp can also be turned into an organic fabric. Mala Thapa Magar of <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Buzz-the-fibres-of-success,541">Himalayan Allo Udhyog</a> is one of the top suppliers of woven nettle textile and clothing from Nepal. She says, “Nettle fabric is smooth, strong, light and durable. It has great potential, although production is challenging because it has to be harvested from remote forests. Transporting it is difficult.”  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250102120120_ac01c3cb9854788f74960b641066a4deef6cd721296cf3e26c82a85c01a58bfd.jpg" data-media-id="editor_5" data-image-id="20250102120120_ac01c3cb9854788f74960b641066a4deef6cd721296cf3e26c82a85c01a58bfd" data-rendition-name="original" width="1080" height="1350" loading="lazy" alt="nettle"><figcaption>Photo: HIMALAYAN ALLO UDHYOG</figcaption></figure>  Stinging nettle grows and decomposes in the wild, and sustainably harvesting the plants has a minimal ecological footprint. Despite its abundance in the forest undergrowth, however, lack of awareness and difficulties in harvesting and transportation means the true potential to turn this plant into a silk-like fabric has not been fully realised. When it comes to sourcing new fabric, Meena Gurung personally visits various parts of Nepal, relying on small-scale industries and local artisans who weave using traditional material in their homes. “The quality may not always be perfect, but knowing that the raw material is local and natural gives me peace of mind,” says Gurung, whose company also recycles and reuses what has already come in. She does not use refined silk because of the larval loss and harm to the environment, and does not source raw silk for bigger projects, purposely limiting its demand. Mass production, she believes, undermines the very essence of sustainability. Read also: <a href="https://nepalitimes.com/multimedia/weaving-the-fabric-of-a-new-life">Weaving the fabric of a new life</a>, Sahina Shrestha “Sustainability doesn’t always have to be expensive or difficult,” she says. “You can start by <a href="https://nepalitimes.com/banner/upscaling-upcycling">reusing and recycling</a> what you, or your parents and grandparents have. Swap clothes with friends. You can live sustainably without spending a fortune.” Gurung and Magar are two women Nepali social entrepreneurs who are making a mark with <a href="https://nepalitimes.com/here-now/fashionable-naturally?fbclid=IwAR0uozGYxFn52umG0ohDdnDVBJ0-sIHywo8Va5_9rl-uPH-jkWJ_flLYXXo">nature-friendly products</a> that are also socially beneficial. Their work forces us to question what we eat and wear every day, where the products we use come from, how they are made, where they go, and what happens along the way. Turning to sustainable fashion in 2025 could be one new year’s resolution that will benefit people and the planet.

Seams sustainable

Nepali men in the border towns of the Tarai are usually content with a well-paying job, preferably in India. Young Dev Narayan Mandal was no different.&nbsp; After completing Grade 10, he went across the border to become an office boy. Now 38, Mandal has made a name for himself <a href="https://nepalitimes.com/here-now/tales-of-2-cities?fbclid=IwZXh0bgNhZW0CMTEAAR1TorPy46Gnnji1LT6JHn86xRfdy93m3tfr5K5t6q6bhnodiajrvJ6be5o_aem_SkP11W_bPNeMybGkWdoC7Q">in Madhes Province</a> for his nature conservation work, and is now moving on to cultural preservation. &nbsp; He is behind the <a href="https://nepalitimes.com/here-now/mini-forests-to-make-kathmandu-more-liveable">Mithila Wildlife Trust</a> that has over the past ten years restored forests in degraded land, conserved the region’s snake population and invested in snakebite mitigation.&nbsp; “Though my academic background is very different, it was my personal interest that steered me towards wildlife conservation,” says Mandal who worked as an accountant in the Indian non-profit Wildlife SOS for seven years before returning to Nepal with a keen interest in nature protection.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241226091224_1e94b050cedc88edf8f8ae266f415ff29606e0199a430f6de8b3523c9f16f83a.jpg" data-media-id="editor_2" data-image-id="20241226091224_1e94b050cedc88edf8f8ae266f415ff29606e0199a430f6de8b3523c9f16f83a" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="The Mithila Dream"> </figure>  At Wildlife SOS, Mandal worked with 200 rescued circus bears. It was not part of his job, but he liked tagging along during the operations in which the bears were. During one vacation back home in Dhanusha, he was aghast seeing the lush forest near his home completely denuded.&nbsp; Read also: <a href="https://nepalitimes.com/banner/the-boy-and-the-boar">The Boy and the Boar</a>, Philip Holmes He quit his job in India and returned to set up Mithila Wildlife Trust, and collaborated with Dhanusa’s Department of Forestry, to Dhanusadham declaring it an 'illicit felling and grazing free zone'. One thing always leads to another, and the snakes returned.&nbsp; Mandal realised just what a big toll in human life snake bites were taking, and people were killing even non-venomous snakes out of fear. He started educating people to identify dangerous snakes, their behaviour and habitat.&nbsp; “There were many more <a href="https://nepalitimes.com/opinion/borderlines/the-snake-bite-emergency">snakebite deaths</a> than what was being recorded. Every household was suffering,” says Mandal, who recalls villagers calling him every time they saw a snake instead of killing it on the spot, like they did before. Mandal believes firmly in the coexistence of wild animals alongside humans.&nbsp; Mithila Wildlife Trust works with the UK-based Pipal Tree Foundation in strategic reforestation, and Mandal has introduced the Miyawaki Method of restoring compact forests packed with native species. Within three years, the Miyawaki plots are now dense jungle.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241226091224_87d3bf757e9c0a168fba0bfd5dc56ca6a7142e34893e1ef5b32bf136a674755c.jpg" data-media-id="editor_5" data-image-id="20241226091224_87d3bf757e9c0a168fba0bfd5dc56ca6a7142e34893e1ef5b32bf136a674755c" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="The Mithila Dream"> <figcaption>Mandal introduced the Miyawaki Method of restoring compact forests.</figcaption> </figure>  “Unlike the Dhanusadham forest, we did not have to wait up to 10-15 years to see the impact of our work here,” a satisfied Mandal told us one recent afternoon. Local villagers are allowed to harvest deadwood, twigs and leaves and they protect the forest. Native birds and burrowing animals have returned. One animal that made a recent guest appearance was a fox. Mandal stops and points his camera towards the undergrowth, and only his trained eye could see the bushy tailed brown animal in the bushes.&nbsp; After bringing back nature, Mandal is now trying to save his native Mithila heritage, for which he has opened a Cultural Village in Dhanusadham. “It will take you back to the Madhesh that was 30 years earlier,” explains Mandal, showing a visitor around mud-thatched huts with vibrant Mithila paintings on the walls, and where guests can savour authentic Mithila thali. &nbsp; Read also: <a href="https://nepalitimes.com/here-now/remembering-nepal-s-conservation-heroes">Remembering Nepal’s conservation heroes</a>, Ghana Gurung  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241226091224_f410cffa145e0dcf3148651f6be4e726ba8d77c041fc9391d50f3172a36f3047.jpg" data-media-id="editor_7" data-image-id="20241226091224_f410cffa145e0dcf3148651f6be4e726ba8d77c041fc9391d50f3172a36f3047" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="The Mithila Dream"> </figure>  The Cultural Village also generates income to sustain the Mithila Wildlife Trust and offers a quiet venue for residencies, workshops and conferences. In fact, everything in the village is authentic and self-sustaining.&nbsp; “All the food in the restaurant is sourced from our own vegetable farms, the waste is turned into fertiliser. Nothing is thrown away,” he says. &nbsp; Madhes Province ranks one of the lowest in terms of human development in Nepal, but Mandal’s work is a model for other provinces in how to practice development that is sustainable and does not end up destroying nature. He adds: “Conservation has to be self-sustaining, this model can be replicated in any locality, and even upscaled to the national level.”&nbsp;

The Mithila Dream

When a dozen tiger range countries met in St. Petersburg for a summit in 2010, they committed to doubling the population of their big cats in 12 years. Nepal became the first country to not just achieve the target but nearly triple the figure, from 121 in 2010, to 355 in 2022. But some people in Nepal, including Prime Minister KP Oli, now think Nepal has been too successful and the number of <a href="https://nepalitimes.com/latest/nepal-counting-its-tigers">wild tigers</a> should be reduced. This was the same prime minister who last year had urged people to help in the <a href="https://nepalitimes.com/news/nepal-tigers-now-number-235-1iulcaq1">conservation of tigers</a>, calling it “the pride of Nepal”. But last month, in his own pithy language, Oli said <a href="https://nepalitimes.com/here-now/nepal-s-tiger-conservation-too-successful">tigers had become as numerous</a> as dogs, and they could not be allowed to breed at the cost of human lives. “The tiger population should be proportionate to our forest area, why not gift the extra tigers to other countries as economic diplomacy?” Oli added at a debriefing on <a href="https://nepalitimes.com/editorial/bad-cop">COP29</a> last month. <a href="https://nepalitimes.com/banner/human-animal-interface-in-nepal-wildlife-corridor">Human-wildlife conflict</a> has indeed claimed lives, since tigers are venturing outside crowded parks to find prey. So, the prime minister’s proposal to promote wildlife diplomacy may not be such a bad idea since it would raise Nepal’s international profile and highlight <a href="https://nepalitimes.com/here-now/is-wildlife-conservation-a-victim-of-its-own-success-in-nepal">the country’s conservation success story</a>. “Tigers can be sent to other countries through diplomacy, but the receiving countries must have the right capacity and environment,” says Ghana Gurung of World Wildlife Fund (WWF Nepal), adding that tigers to be sent must also be chosen carefully. “The Prime Minister gave an emotionally charged statement, which probably came after he spoke to affected groups,” Gurung added. “We tripled the tiger population, but if proper steps for management and cooperation are not taken, we can lose them all as easily.” However, member countries of the Convention on International Trade in Endangered Species of Wild Fauna and Flora (CITES) would have to follow strict protocols and paperwork to transport the tigers. Previously, Nepal has sent <a href="https://nepalitimes.com/here-now/how-many-rhinos-is-enough-rhinos">rhinos</a> to China in two batches through the completion of complicated procedures. Naturalist Sushila Mahatara at <a href="https://nepalitimes.com/here-now/bardia-s-birds">Bardia National Park</a> does not agree that Nepal has too many tigers. She tells us: “Tiger numbers are not excessive according to the areas allocated for them. If there are too many tigers, they fight and kill each other to keep their numbers in control.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025011008010_8cf30b15459a919f1d72d06ca02b3515255460c025a62222a219218787c08bc6.jpg" data-media-id="editor_8" data-image-id="2025011008010_8cf30b15459a919f1d72d06ca02b3515255460c025a62222a219218787c08bc6" data-rendition-name="original" width="640" height="481" loading="lazy" alt="No. of tigers"> <figcaption>Photo: WWF</figcaption> </figure>  Bardia National Park has 125 adult tigers, and Chitwan National Park has 128. There were about 12 fatalities from tiger attacks in the past year, and some of the maneaters are darted and caged. However, many of them soon die in the confined space. Dhan Bahadur Tamang, a <a href="https://nepalitimes.com/opinion/comment/unsung-heroes-of-nepal-s-tiger-recovery">tiger conservationist </a>with over 50 years of experience explains exactly why tigers venture out when they do: “Those that enter human settlements are usually young tigers which have been separated from their mothers. Some are injured tigers who cannot attack traditional prey.” The other reasons include encroachment as a result of human settlement and infrastructure projects in close proximity or within the protected areas with no wildlife-friendly components such as overpasses. The water shortage made worse by <a href="https://nepalitimes.com/here-now/those-who-stay">the climate crisis</a> has added to the challenge. Although an average of 3,000 people in Nepal are killed every year by venomous snakes, tiger kills get far more media attention. This has led to tigers being seen as a threat rather than an important apex species in an ecosystem. Read also: <a href="https://nepalitimes.com/opinion/borderlines/the-snake-bite-emergency">The snake bite emergency</a>, Chandra Kishore The other threat to tigers is from commercialisation. Last year, then Minister for Forests and Environment Birendra Mahato of Janata Samajwadi Party (JSP) &nbsp;proposed auctioning tigers to trophy hunters because Nepal had “too many tigers”. He calculated that the country could earn $25 million through tiger hunting licenses which would underwrite the cost of maintaining national parks. His statement created widespread outrage as well as mockery from <a href="https://nepalitimes.com/here-now/conservation-vs-conservatives">conservationists</a> and environmentalists, just as Prime Minister Oli’s statement last month did. Tigers are also a major source of revenue for national parks, and a highlight for tourists. “The tigers being in the jungle means that there is the presence of a balanced environment,” says Mahatara at Bardia. “Any <a href="https://nepalitimes.com/banner/between-existence-and-extinction-in-nepal">loss of biodiversity</a> in the parks could lead to a decline in the influx of tourists.” Eco-tourism and tiger safaris are a big source of income also for homestays and the local communities in Chitwan and Bardia. Read also: <a href="https://nepalitimes.com/news/saving-tigers-to-save-the-economy">Saving tigers to save the economy</a> Says <a href="https://nepalitimes.com/here-now/conversation-with-mr-conservation">Ghana Gurung</a> at WWF: “Tourists visit national parks in anticipation of viewing tigers. At present the number is 355 and if tourists don’t spot a single tiger during their safari, then how will they see one if the numbers are reduced?” Better management of wildlife is the key, and involves a mix of approaches including the idea of tiger diplomacy. But because many human-wildlife conflict cases take place when locals go to the forest to collect firewood or fodder, they should be aware of safety precautions. “We have worked continuously through skill development and behaviour change campaigns to help the locals live and maintain a livelihood in the buffer zone and protected areas,” adds Gurung. “This has been one of our major goals, to uplift the living standards of the locals so that they can coexist with wildlife in the area.”&nbsp;

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The Mithila Dream

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