Last April, Nepal became the first South Asian country to provisionally recognise same-sex marriage, and the second only to Taiwan in Asia.
The Supreme Court ruling on Sunil Babu Pant and Others v Nepal Government in 2008 decriminalised same-sex marriage and ordered the government of to make arrangements, including enacting new laws or amending existing laws, to ensure the rights of people with different gender identities and sexual orientations.
The Constitution guarantees fundamental rights to gender and sexual minorities, and Nepal has long been recognised for its relatively progressive LGBTIQA+ laws in Asia. 
In 2023, Supreme Court Justice Til Prasad Shrestha issued a temporary order to register same-sex and non-heterosexual marriages, following which a municipality in Lamjung became the first authority to recognise a same-sex union, registering the marriage of Maya Gurung, a transgender woman assigned male at birth and legally recognised as male, and Surendra Pandey, a cisgender man.
The Supreme Court had ordered the creation of an interim registry for non-heterosexual marriages until Parliament could change the law. But there has been little progress to codify marriage equality into law, which activists say hinders progress to protect queer rights in Nepal.
Article 18 of Nepal’s Constitution states ‘..nothing shall be deemed to prevent special provisions by law for the protection, empowerment or development citizens including..gender and sexual minorities’. 
However, this is in contradiction with Nepal’s Civil Code, Act 67 of which defines marriage as being between ‘a man and a woman’.
“Even though the Constitution guarantees the right to equality, the Civil Code has gendered terms like ‘man’ and ‘woman’ which automatically exclude same-sex couples,” says Sujan Panta, a legal expert on sexual and gender minorities. “This has caused it to become a major issue for many same-sex couples as they are not legally allowed to get married.”
Mitini Nepal, alongside Forum for Women and Law and Development, filed a writ petition on in December 2022, to nullify Civil Code 67 and to legally recognise same-sex marriage. The petition suggested using gender-friendly terms to define marriage, such as using ‘persons’ instead of ‘man’ and ‘woman’ and using ‘spouse’ instead of ‘husband’ and ‘wife’.
Experts and members of the LGBTQIA+ community have noted that legal discourse surrounding marriage equality in Nepal has so far been limited to marriage registration. Indeed, the provisional recognition of same-sex marriage does not grant the full legal rights and marriage benefits to same-sex couples that are afforded to heterosexual couples, which includes inheritance, adoption, and divorce laws.
‘Marriage registration, unlike other civil matters, invites a complex web of legal repercussions. It affects laws on divorce, domestic violence, polygamy, adoption, child adoption, custody, property inheritance and property division amongst spouses,’ <a href="https://nepalitimes.com/opinion/comment/right-to-marry-in-nepal?fbclid=IwAR1I5GFyEFpHi8sBikAV3Cj4e1aDTYbZJJahU9Bo8aFdimCxZie-fMpfLvw">wrote lawyer Aastha Dahal</a> in an op-ed in Nepali Times in 2023 after the Supreme Court’s interim order to register same-sex marriages. ‘Barring domestic violence Nepali laws in all these matters only envision a spousal relationship between a heterosexual man and woman.
Sukumaya Magar was with her partner for 30 years before her partner passed away from an illness three years ago. But without legal recognition of their relationship, Magar was unable to claim her partner’s property as inheritance , and her partner’s family ultimately claimed all assets, including their joint bank account.
Shree Maya Gurung also lost her partner Kiran to Covid- 19 in 2021, but could not inherit Kiran’s property because their partnership was not legally recognised.
Magar and Gurung’s stories are documented in Mitini Nepal’s 2025 book, A Life-Changing Hurricane, which is a collection of stories and experiences shared by Nepal’s lesbian, bisexual and queer women.
“As long as the definition of marriage continues to be between a man and a woman, there will continue to be difficulties in regards to family planning and property laws,” says Panta. “All of this leads back to the Civil Code Act 67.”
“How can it be said that same-sex marriage has been fully legalised if same-sex couples don’t even have the same rights as their parents?” KC adds.
Experts say issues surrounding LGBTQIA+ rights are not taken as seriously in Nepal due to ignorance and lack of education, both among politicians and wider society.
KC notes that the lack of knowledge about queer rights do not seem to come from a place of ill-intent, but because of a one-dimensional view about the LGBTQIA+ community and queer identities in general. But this is not to say that anti-LGBTQIA+ movements and conservatism within Nepal does not exist.
In 2022, Nepal’s government had denied a non-tourist visa to Tobias Volz, a German national who had gotten married to Nepali citizen Adheep Pokharel in 2018 in Germany. The case eventually went to the Supreme Court, which ordered the government to grant Volz a non-tourist visa.
“When my partner and I were going through the visa process as a same-sex couple, we weren’t necessarily met with backlash or malice,” says Adheep Pokharel. “Despite their confusion, they were really willing to help us, at least that is what I felt.” 
There have been efforts from sexual and gender minority groups and the government to engage with one another, notably preceding the 2021 census following which the National Statistics Office included an ‘other’ category in the last census to count sexual and gender minorities. The queer community has also conducted various workshops with Nepali lawmakers.
“There is a clear misunderstanding about the terminologies and what LGBTQ really means,” sats KC. “Most people assume that the term only refers to transgender people, which means issues surrounding lesbian, bisexual, and queer women’s issues aren’t often addressed. Even MPs have to be explained about the entire basis of gender and sexual orientation.”

original

674x448

610x380

500x500

400x266

400x240

400x203

301x200

1250x600

1084x550

thumbnail

viewImage

Here & Now

Nepal's laws stuck in binary mode

<a href="https://nepalitimes.com/multimedia/the-last-of-the-kusunda">The Kusunda</a> are among the last remaining hunter-gatherer communities left in Nepal, and it has only one fluent speaker left of a language that is not related to any other language group in South Asia.&nbsp; The Kusunda call themselves the King of the Forests ((गेम्येहाक़ in Kusunda,वन राजा in Nepali) and used to have a nomadic lifestyle till recently. But decades of exclusion from mainstream society and modernity have forced the Kusunda to assimilate. &nbsp; Today, most Kusunda live across Nepal’s mid-hills and western plains, choosing to identify themselves as Thakuri and adopting names like Sen, Shahi, and Khan to avoid ostracisation. Over time, inter-ethnic marriages between the Kusunda and other communities became increasingly common.&nbsp; However, the assimilation with other communities also meant that almost no one from the Kusunda community can speak their mother tongue – considered by linguists to be a ‘language isolate’ not related to any other language group in the world, and lacking set rules of grammar that are foundational to other languages. There are no words for ‘Yes’ or ‘No’ in Kusunda, nor are there words to signify direction. There are 23 languages with less than 1,000 speakers listed in Nepal's 2021 census, with Kusunda being the language with the least number of speakers. The number of people who identified as Kusunda has decreased with each subsequent census. Only 253 individuals identified themselves as Kusunda in the last National Census of 2021, down from 273 in 2011.&nbsp; <div class="embed-block"><iframe src="https://creators.spotify.com/pod/show/raithane-bhakha/embed/episodes/Kusundas---the-last-of-the-forest-kings-e23ge6p/a-a9peei1" height="102px" width="400px" frameborder="0" scrolling="no"></iframe></div> The government’s decision to provide a social security stipend to the community for the past few years has prompted many from the Kusunda community to reclaim their identity and in the process, explore their culture and language. Kamala Sen Kusunda, who lives in Dang, is the only fluent native Kusunda speaker alive, although there are now other Kusunda and non-Kusunda people learning how to speak the language. By the time Kamala Sen Kusunda was born in 1975, her family had settled in a village in Rolpa. Although she did not experience the nomadic life of her forebears, she still roamed the forests freely as a child and many of the values and socio-cultural practices of her community were instilled in her and her siblings.&nbsp; This meant that Kamala grew up speaking Kusunda with her family. But by then, the Kusunda had increasingly begun to interact with people beyond their community, and inter-ethnic marriages had become a norm.&nbsp; Kamala herself married at 18 to a 52-year-old man from the Chhetri community. She would go on to have four children, but they were brought up with her husband’s culture and community rather than her own, and teaching them her mother tongue seemed impractical.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3.jpg" data-media-id="editor_2" data-image-id="20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3" data-rendition-name="original" width="855" height="641" loading="lazy" alt="Kusunda NT"> <figcaption>Gyani Maiya Kusunda with Kusunda youth in 2015.</figcaption> </figure>  “If I had spoken my language to them when they were children, they would have learned,” she tells us ruefully. “But they were growing up in a different community, so I never pushed, and they never expressed interest.” At the time, she had other things to worry about, such as earning a livelihood and sustaining her family. To find work, Kamala and her family moved to Shimla in India, where she worked at an apple orchard for six years.&nbsp; Over the next years, Kamala and her family moved back and forth between India and Nepal for work, and Kamala was not actively conversing in the language of her people or being able to connect with members of her community now scattered across Nepal.&nbsp; Had she not forgotten her language after all those years? “How could I forget the language of my ancestors?” she replies. “Not speaking it did not mean that it ceased to be a part of me.”&nbsp; Kamala had been working at a brick kiln in Thimi seven years ago when the National Language Commission tracked her down, offered her a paid position as a Kusunda language consultant and source person for basic language training in Dang.&nbsp; It was there that Kamala met her cousin Gyani Maiya Sen Kusunda, the only other person able to speak Kusunda fluently, who had been working with the Commission to conserve Kusunda language and culture. It was also where Kamala met language researcher and lexicographer Uday Raj Ale. Ale had been in the middle of his research into the Tharu language and community 15 years ago when he met Gyani Maiya Kusunda’s son, who told him that his mother was one of the few people who spoke Kusunda, but that no one had shown an interest in studying and preserving the language and culture. Ale met Gyani Maiya, spending time with her learning and researching Kusunda. By 2017, Ale had collected enough words to put together a Kusunda dictionary. The Kusunda vocabulary currently comprises 2,000 words. His research into the Kusunda language and culture has taken him to every known Kusunda household in Nepal. Although the census puts the number of Kusunda at 253, Ale reckons there are only 158.&nbsp; “Kusunda language is endangered due to its lack of use in everyday life, literature, and religious and socio-cultural practices, as well as the prevalence of inter-ethnic marriages,” explains Ale. In 2019 the Language Commission began its language transfer programs for youth from indigenous communities. Since then, the Commission has completed multiple phases of Kusunda language classes in Dang facilitated by Uday Raj Ale. The classes have 20 students, not just from the Kusunda community, but also interested non-native students.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33.jpg" data-media-id="editor_3" data-image-id="20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33" data-rendition-name="original" width="1485" height="1535" loading="lazy" alt="Kusunda NT"> <figcaption>Students learning Kusunda with instructor Uday Raj Ale (second row, left)</figcaption> </figure>  Khamba Rokaya, who worked as a caretaker for young Kusunda children in Dang, became interested in learning the language as she sat in with the children during their lessons, and for the last few years has been among the few non-native Kusunda language learners in Dang. “I am not from the Kusunda community, but now that I have learned the language, I hope to do my part to carry on the work and share my knowledge with as many people as possible,” she says. “One way to ensure that we preserve this language is to extend its speaker base, both within the Kusunda and non-native communities.” Ale and Kamala have continued to work together since Gyani Maya’s passing in 2020, expanding the Kusunda vocabulary and creating appropriate curricula to fit the needs of the students as their knowledge of Kusunda expands.&nbsp; But without any documentation of Kusunda history, the community’s traditions, stories, values and language were at risk of being lost to time. “The loss of an ethnicity, language or culture in a country is akin to losing a vital organ, and a unique perspective of looking at the world,” says Ale. Which is why Archive Nepal in collaboration with the British Council’s Cultural Protection Fund and the UK’s Department of Culture, Media, and Sport in February launched a book of creative writings in the Kusunda language titled पिन्डा (meaning ‘The First’ in Kusunda): A Compilation of Kusunda Literature. The book is a collection of informative essays about the Kusunda language and culture, short stories that explore themes from nomadic life to universal Nepali experiences of poverty and migration, letters to loved ones, as well as conversational pieces by five Kusunda students ranging from ages 16 to 30. The works in the Kusunda language are also translated into Nepali and English.&nbsp; “Language is an important part of ethnic identity, and our indigenous languages cannot evolve or be conserved unless they are spoken or taught,” said Ale during the launch of the book earlier this year. “But most importantly, language exists as long as there exists literature in that language.” Kamala was in Kathmandu for the launch of the book, and smiled proudly as she looked at the young writers who had contributed to the collection. She said: “I’m glad the young people have chosen to learn and preserve Kusunda. Otherwise, our language would have died with me.” &nbsp;

Shristi Karki

Saving the Kusunda language from extinction

Beware of spurious cancer drugs

Before the first light of the day strikes the pinnacle of Mt Machapuchre after a night of rain, John Philip Cross is already up and about on a morning walk around his home with his Japanese Spitz, Luka. Once a British Gurkha officer who led Nepal’s soldiers to battle in many wars, after retirement Cross decided to spend the rest of his life in Pokhara, where many of the fighters he commanded were from. He has outlived most of them.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250623040632_cf25d26dadebb0ae67b9af1fa23a9f97db37254a7523d8fa128909d3db1f42f9.jpg" data-media-id="editor_0" data-image-id="20250623040632_cf25d26dadebb0ae67b9af1fa23a9f97db37254a7523d8fa128909d3db1f42f9" data-rendition-name="original" width="417" height="593" loading="lazy" alt="JP Cross NT"> </figure>  As he prepares to celebrate his 100th birthday on 21 June, he is still sprightly and with a strong memory. Cross keeps meticulous count of how long he has been in Nepal, and rattles it off: “80 years, 6 months, and 3 days.” Born in 1925, Cross served in the British Army during World War II with the Brigade of Gurkhas on the Burma front, during the Malaya Emergency, and the Indonesian Konfrontasi in Borneo where he was captured and nearly executed. He retired from the military in 1982, and settled down in Pokhara.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250621030640_83e040a0f0dca92c4c453d20a66fd6cfa374c0399ead7d8a99ed651608b3c92d.jpg" data-media-id="editor_1" data-image-id="20250621030640_83e040a0f0dca92c4c453d20a66fd6cfa374c0399ead7d8a99ed651608b3c92d" data-rendition-name="original" width="1000" height="1777" loading="lazy" alt="Pokkara's Century Man NT"> </figure>  Cross is now a Nepali citizen, but it was not easy and took him “32 years, 6 months, and 2 days”. But that was just a piece of paper. Cross Sa’b was already Nepali in mind, body and soul.&nbsp; The Colonel has travelled across the mountains and Tarai, and has written 21 books about the wars he witnessed, his linguistic research in Nepal and other things Nepali. &nbsp;He speaks at least 13 languages including Nepali, Tamang, Gurung and Magar.&nbsp; What are the secrets to his longevity? Till before the Covid pandemic, Cross used to walk 20km each day. (“Exercise is the best medicine, keep moving.”) The virus brought him down, but he still remains active. The Nepali diet of fresh vegetables, dal and bhat power keeps him strong, and he drinks milk tea in the morning like every good Nepali.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250623040632_eee78d87e03c066c40ed39b72029914bfa02f094b7dabff2209b5b51fb117bc3.jpg" data-media-id="editor_2" data-image-id="20250623040632_eee78d87e03c066c40ed39b72029914bfa02f094b7dabff2209b5b51fb117bc3" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="JP Cross NT"> </figure>  <div class="embed-block"><iframe width="560" height="315" src="https://www.youtube.com/embed/okcTuoSi-X4?si=0x146arHUDIO_3tJ" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen></iframe></div> These days, he limits outings to essential programs and special occasions, but continues to help &nbsp;young Nepalis preparing for recruitment into the British Army. He remembers the exact number of people he has mentored: “8,119.” His instructions to aspiring soldiers are grounded in three key values: react to the unexpected, stand up and be counted, and develop self-esteem. He passes these on not just as military advice, but as a life philosophy: “Do as you would be done by.” Over the decades, Cross has forged a special bond with Budhiman Dura Tamu ‘Dhamphu’ whom he met in 1977 as a young British Army applicant rejected because he was too short. He regards Budhiman as his own son, and the bond is so deep that a village astrologer once said they shared the same mother 400 years ago in England.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250621030640_1b6630ba5ac0b5ced0d5603844b0c619b61c8c23fa415a0b4004d78723d92c29.jpg" data-media-id="editor_4" data-image-id="20250621030640_1b6630ba5ac0b5ced0d5603844b0c619b61c8c23fa415a0b4004d78723d92c29" data-rendition-name="original" width="1777" height="1000" loading="lazy" alt="Pokkara's Century Man NT"> </figure>  Budhiman and his family care for him at his home in Pokhara’s Dhampu Niwas. Some years ago, Cross had eye surgery and after returning to Nepal, Budhiman wanted to see if his friend would still recognise him.&nbsp; “We met, and were face to face,” Budhiman recalls. “He gave me his hand and said ‘My life is here’.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250621030640_f567e57309127c0b60eca0dc6f43d14e01e9f6ba860d4898748a04a0b086ee87.jpg" data-media-id="editor_5" data-image-id="20250621030640_f567e57309127c0b60eca0dc6f43d14e01e9f6ba860d4898748a04a0b086ee87" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Pokkara's Century Man NT"> <figcaption>J P Cross with Budhiman Dura Tamu.</figcaption> </figure>  The 100th birthday is not merely a celebration of the passage of time or a reminder of the history of nations, it honours a life lived to the fullest.&nbsp; J P Cross has transcended borders and his life celebrates &nbsp;universal brotherhood.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250623040632_e3852d9ec868b3ea4d515b108217ebdd47a55fce76922e8b4b848d2494593ddc.jpg" data-media-id="editor_6" data-image-id="20250623040632_e3852d9ec868b3ea4d515b108217ebdd47a55fce76922e8b4b848d2494593ddc" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="JP Cross NT"> </figure>  Born under the Union Jack and forged by the fires of great wars, Cross has livied where mountains are so high they pierce the sky.&nbsp; His advice to fellow Nepalis is simply: “Good health and peace at heart, that’s a good life.” Cross is now working on his 22nd book. &nbsp;&nbsp;&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250623040632_aa8967df0bb93ac8288b665d34ad78a6545523bab32202600e180cf102559057.jpg" data-media-id="editor_7" data-image-id="20250623040632_aa8967df0bb93ac8288b665d34ad78a6545523bab32202600e180cf102559057" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="JP Cross NT"> </figure>  <div class="embed-block"><iframe width="560" height="315" src="https://www.youtube.com/embed/eul_OMe0lE0?si=ZWNI5a0jgW8-cIa-" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen></iframe></div>

Pokhara’s Century Man

Nepal’s top maestro mixed the traditional sounds of Nepal with world music at the Culture in Sync concert at the Sydney Opera House on Thursday to bring a message of peace and healing to a troubled world. Hari Maharjan’s musical extravaganza had a rich blend of instruments, including the dhime drum and flute from Nepal, the Mongolian yatga, Iranian tanbur, Australian bass and piano, creating a diverse musical experience. “When music-enthusiasts from different places and paths of life are grooving to the same tune, we’re all speaking the same language,” Maharjan told us. The Hari Maharjan Project jammed with a multinational line-up blending traditional Nepali sounds with modern jazz. The performance offered a borderless cosmopolitan musical experience rooted in Nepal’s heritage as a healing response to wars and planetary climate breakdown. Maharjan grew up in Kathmandu surrounded by the sound of the dhime drum and was influenced by 1970s rock, mixing the sounds of east with west. He picked up the guitar in school and quickly formed a deep connection with the instrument. “Music to me is the play between sound and silence,” he told us. “All instruments have their own essence, but I am connected most with the guitar, not just because it’s glamorous, but because it carries melody, rhythm, and harmony all at once.” Over the years, Maharjan has explored other genres as well, collaborating with bands like Nepathya, Karma, Robin and the New Revolution, Kutumba, composing and performing. While each experience offered unique insights, he always returned to the folk rhythms of his Newari roots.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025062008064_8404d77030f5fe33d0d749fda4e57d7a91ce0b02fbed0746959ec70e4f514f27.jpg" data-media-id="editor_0" data-image-id="2025062008064_8404d77030f5fe33d0d749fda4e57d7a91ce0b02fbed0746959ec70e4f514f27" data-rendition-name="original" width="1365" height="2048" loading="lazy" alt="Music without borders NT"></figure>  That homecoming takes shape in his album Swoniga, named after the ancient word for the Kathmandu Valley. The album draws inspiration from teeming streets, ringing of temple bells, and the songs of everyday struggles and shared solidarity. “These are the sounds Kathmandu Valley gifted me, and I am giving back with my album,” he added. Many of these tunes had their live premiere on the iconic stage of the Sydney Opera House on Thursday evening. Maharjan has released other instrumental albums: Kalakarmi in 2008, Sudina in 2012 and Going into Three before the pandemic in 2019. He served as Music Theory Professor at Kathmandu University, and is credited with introducing ‘Gypsy Jazz’ in Nepal, blending jazz and local tunes. Culture in Sync began as a bold idea two years ago when Gajendra Shahi of Sangam Productions approached arranger-guitarist Nirvana Bista with a vision to take Nepali music to the global stage, such as the Sydney Opera House. Once a student of Hari Maharjan, Bista has grown into a respected bandleader in his own right and now carries forward his mentor’s legacy through this ambitious collaboration. To guide the Sydney audience through this cultural journey, bilingual listening cards with introductions were handed out in both Nepali and English. With ambassadors attending, the event highlighted Nepal’s role in global dialogue where music became a language of shared harmony. Maharjan’s next project is to perform his music from the slopes of Mt Everest. But for now, his message to fans is: “Keep celebrating music. When you listen, we get to create. And when you truly hear us, you become one with the music.”

Music without borders

AI is like a tiger, will it eat us up or can we ride it? The Cassandras say that it will make humans obsolete, while the Polyannas say what’s wrong with that if it saves people from mundane work so they can devote time to more creative pursuits. Even if AI solves major problems, might it lead to mass unemployment or exacerbate wealth inequality? Will artificial intelligence help solve the crises that the planet faces, or will it make everything more dangerous? Some of these issues are addressed in the United Nations Development Programme (UNDP) annual Human Development Report for 2025. Titled A Matter of Choice: People and Possibilities in the Age of Artificial Intelligence, it reasons that rather than assuming AI will run wild and result in either utopian or dystopian outcomes, AI will reflect the values of those shaping it. Some may view this as overly optimistic or naive, especially given the seemingly exponential rate at which AI is gaining capabilities. Yet, there are no major cases, yet, of AI models going rogue, and they do tend to reflect the biases of their training data. UNDP’s choice of the word ‘choice’ in the title of its 2025 report acknowledges the reality that AI is no longer science fiction or under development, but a tangible presence. It is perhaps the most powerful and disruptive technology humanity has created, with consequences rivaling those of electricity, computers, or the internet. Some utopian online communities, such as ‘e/acc’ (effective acceleration), believe AI will solve humanity’s problems and enhance its future. They advocate for rapid advancements with minimal, if any, regulation.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025061606068_1139c7c719c17cf731a6fe99c51afccca36c2500bc3c33f865fef81a4ce33d73.png" data-media-id="editor_0" data-image-id="2025061606068_1139c7c719c17cf731a6fe99c51afccca36c2500bc3c33f865fef81a4ce33d73" data-rendition-name="original" width="1600" height="1118" loading="lazy" alt="Nepal needs to be more intelligent about AI NT"></figure>  The UNDP report addresses these concerns, emphasising that AI should augment human work rather than replace it, that it will not magically solve poverty or climate change, and that it must be accessible to marginalised groups to prevent further exclusion. It also raises concerns that there is only a small group controlling AI development, treating AI as a vital resource and a fundamental right. While Nepal may lack cutting-edge AI talent and hardware, the country’s potential to maximise hydropower generation could supply the vast energy required to train AI models. Teams in India and China might even consider building data centers here. At the policy level, the Ministry of Communication and Information Technology released an ambitious ‘Draft of National AI Policy 2081’ in February 2025 which covers extensive ground, it remains very much a draft -- a wish list rather than a concrete strategy. The only detailed section outlines the composition of a future regulatory body, mentions building ‘international-standard data centers’ and deploying ‘5G and beyond’, despite limited broadband access across the country, and leaves funding details to ‘regular budgets’ and ‘international donors.’ Nepal’s IT sector could be a key player. Global companies have long outsourced coding to Nepal, where skilled, English-speaking programmers work at competitive rates, even by South Asian standards. As AI improves at generating standardised, reusable ‘boilerplate’ code, junior coders may face job losses. However, the ability to quickly produce code could spark a boom in coding jobs, much like the loom initially displaced weavers but ultimately created more jobs and affordable clothing.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025061606068_4e6f7bde438c01a40ca2e9542af0c86c3a9c8879bfc45688a1df0325108c05ef.png" data-media-id="editor_1" data-image-id="2025061606068_4e6f7bde438c01a40ca2e9542af0c86c3a9c8879bfc45688a1df0325108c05ef" data-rendition-name="original" width="1436" height="1534" loading="lazy" alt="Nepal needs to be more intelligent about AI NT"></figure>  The high demand and compensation for software engineers skilled in building AI tools could also encourage Nepal’s sizable IT workforce to pivot in that direction. The UNDP report notes that AI excels at bridging the gap between unskilled and skilled labour for general tasks. With Nepal’s low illiteracy rate, this could be a significant advantage. AI’s potential as a learning tool could also transform the often-criticized Nepali education system. Nepali companies are also taking strides in AI product development, beyond just providing coding services. FuseMachines, for instance, builds AI tools to extract data from documents and detect financial fraud, achieving such success that it went public on NASDAQ in 2024. WiseYak develops healthcare software that uses AI to analyze customer data for insights and diagnoses. Communities like the Nepal Applied Mathematics and Informatics Institute for Research (NAAMII) drive AI innovation through research, hackathons, conferences, workshops, and lectures. Their projects include AI-Assisted Smartphone Microscopy, AI-assisted VIA Screening for Cervical Cancer, and large language models akin to ChatGPT but in Nepali. Students can engage with AI through academic programs. Numerous institutions now offer AI courses at undergraduate and graduate levels. Madan Bhandari University of Science and Technology (UST) in Chitlang, for example, provides a Master’s of Applied Science in Artificial Intelligence and Data Science. In June it announced two PhD spots in Digital Technology (Artificial Intelligence) and will offer AI studies to undergraduates starting in November. The Master’s program is designed as a ‘Master’s by Research,’ with over half of the 50 credit hours dedicated to a thesis project. Given AI’s rapidly evolving nature, there is no fixed syllabus; professors tailor the curriculum. “The university has a set of available projects, and we evaluate a student’s background and capabilities before assigning one,” says Rajiv Subba, Assistant Professor at the UST’s Digital Technology Program.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025061606068_bdf76f4694999bacd1635f57713d58a75229e58a0b478f6b57537b85c2102fb9.png" data-media-id="editor_2" data-image-id="2025061606068_bdf76f4694999bacd1635f57713d58a75229e58a0b478f6b57537b85c2102fb9" data-rendition-name="original" width="1308" height="1684" loading="lazy" alt="Nepal needs to be more intelligent about AI NT"></figure>  While most current Master’s students have computer engineering backgrounds, this is not a prerequisite. Rupesh Aryal, a Master’s student in AI says: “One person in my cohort has a background in agriculture, while another studied medicine and is working on AI for digital imaging.” His thesis focuses on a Nepali large language model. Other projects include early forest fire detection, AI for drug discovery, and models to predict human-wildlife conflict. “We accept students from any science background, provided they have undergraduate-level statistics and programming experience,” says Subba. “We also encourage entrepreneurial skills and policy involvement, so our Master’s students take elective courses in these areas.” Subba believes funding research is critical for AI progress in Nepal, as a successful model can have widespread applications. “The government could allocate 50 lakhs in seed money for research to each university,” he suggests. “The biggest obstacles are funding, limited high-quality data for training models, and a shortage of faculty. Qualified candidates are scarce and often reluctant to work in Chitlang or Nepal.” Retaining students for Master’s programs is a first step toward building a local talent pool, with hopes that some will pursue PhDs and become faculty. “We still learn from world-class AI educators, even if they can’t be here physically,” says Aryal. A recent visitor was Professor Gerald Penn from the University of Toronto, an expert in natural language processing. “We have all the GPUs we need to train models, and students receive scholarships and stipends.” “Most of my peers are committed to staying in Nepal and contributing,” Aryal adds, “while some plan to pursue PhDs abroad and return.” Nepal’s best strategy for thriving in the AI era lies in developing talent through well-designed programs like the one at Madan Bhandari University. “The government’s AI policies currently prioritise control and regulation over fostering growth,” says Subba.

Vishad Raj Onta

Nepal needs to be more intelligent about AI

That winter day in January 1664 marked an exceptional event in the reign of King Pratap Malla of Kathmandu. It was 15 Paush 784 of the Nepal Sambat and for the first time, a historical event was being immortalised on canvas for generations to come.&nbsp; The occasion was the grand Tuladaan ceremony of the King’s youngest son Chakrabartendra Malla from his wife Anantapriya, an Indian princess from Cooch Behar in present-day Assam.&nbsp; During the ritual, the prince was weighed against gold, silver, pearls, and other precious stones, which were then offered to Goddess Taleju Bhavani, the guardian deity of the Malla dynasty.&nbsp; The 170 x120cm painting captures the time of King Pratap Malla in all its splendour and is more than a personal tribute to his son: it is a significant visual historical document. It was evidently completed five years later in 1669, and could be considered a photographic record, with retrospective recreation of the event by the unknown artist. A Tuladaan ceremony is performed to purify one’s karma, quell impending bad luck, or as an act of charity and devotion. Chakrabartendra Malla was not well, and the ritual was performed in hopes of restoring his health. King Pratap Malla had arranged for each of his sons to take turns ruling Kathmandu so they got administrative experience. But Chakrabartendra died just two days after assuming power in 1670 (790 NS). This painting is considered the earliest known example in which the composition is dominated by an architectural landscape: the Taleju Temple. Given the stylistic features such as side-profile facial depictions and the rendering of human forms, it is believed that the Nepali artist was trained by a Rajput master.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250615040624_ddad3bc27a327e3f9926c8473287e4f14b53081296c295049009f327a4d97051.jpg" data-media-id="editor_0" data-image-id="20250615040624_ddad3bc27a327e3f9926c8473287e4f14b53081296c295049009f327a4d97051" data-rendition-name="original" width="3248" height="4395" loading="lazy" alt="Tuladaan NT"> </figure>  During that era, there were regular exchanges of artists between Northern India and Kathmandu Valley. The painting is also a melding of Nepali, Tibetan, Mughal, and Rajput art styles of the time. Pratap Malla could have been inspired by a painting of Mughal Emperor Jahangir’s Tuladaan ceremony for his son Khurram in 1607. The Mallas and Mughals shared cordial relations, which is reflected in the cultural influences seen in the art and attire of the period.&nbsp; The clothing of the Malla ruling class, in particular, features colourful tunics, turbans, and jewelry that display strong Rajput and Mughal stylistic elements. The musicians in the upper tier are also dressed in Indian-style clothing, while the ensemble on the lower steps wear local attire, notably without turbans. Their hairstyles also differ, with the lower group wearing their hair tied in a bun at the front. This national treasure is currently in storage at the Collège de France in Paris, and has never been publicly displayed. Nepal’s art scholars like Gautam Vajracharya, Pratap Aditya Pal and Anne Vergati have written about this iconic paubha in the past, but the only detailed study is from the perspective of music history by researcher Richard Widdess who had access to high resolution copies of the original.&nbsp; Widdess from the Department of Music at the School of Oriental and African Studies (SOAS) in London describes the paubha as the most significant and richly detailed documentation of music in Nepali art. He identifies distinct musical ensembles on the terraces of the temple, and remarkably most of them are actively used today. One of them reflects the Mughal naqqārakhāna model — a loud outdoor ensemble typically composed of kettledrums, trumpets, and cymbals, traditionally performed from the gateway of the emperor’s palace to announce his entrances and exits. The depiction of such an ensemble in the tulādāna painting is likely the earliest known representation of a complete naqqārakhāna in Nepal — considered the forerunner of the panche baja, the traditional Nepali ensemble. On the stepped pyramid base of the temple are two groups of musicians playing local instruments: dhimey, bhushya, and dha. They are unmistakably Newar musicians, wearing short skirts and short-sleeved tops, with bare heads and legs—clearly distinguished as local performers.&nbsp; Higher still on the temple pyramid are musicians of apparently higher status, positioned close to the king, and his courtiers, possibly professional court musicians from India, well-versed in rāga and tāla. A dāphā group is also clearly depicted, identifiable by their characteristic instruments.&nbsp; Dāphā bhajan is likely the oldest surviving tradition of Newar devotional singing, and this paubha is the oldest visual record of it. Pratap Malla himself is believed to have composed songs that continue to be performed by dāphā groups throughout Kathmandu till today.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025061211064_d67636730cdc0ec778c02494817aca0b99654f2950d0fae4b95499a61faf7ef3.jpg" data-media-id="editor_1" data-image-id="2025061211064_d67636730cdc0ec778c02494817aca0b99654f2950d0fae4b95499a61faf7ef3" data-rendition-name="original" width="596" height="768" loading="lazy" alt="Priceless paubha in Paris NT"> </figure>  The artist’s thorough attention to musical detail may be attributed to King Pratap Malla’s own deep interest in music. His inscriptions on this painting and elsewhere proclaim his mastery of all branches of knowledge, including music. He is also known as the author of dance dramas and poems, penning his name as Kavindra (king of poets). Some noteworthy elements of new art techniques stand out: for example, the roof of the temple is filled with realistically rendered white doves, pigeons, and crows. This is a rare feature in paubha, where animals and birds are stylised, mythological forms. This remarkably talented unknown artist has managed to also render an orthographic projection: the front and side view of Nepal’s first architectural paubha. The Taleju Temple, with its staggering multi-tiered structure and numerous steps and platforms, is masterfully translated into layers within the painting. This represents a significant artistic achievement of the time, especially considering that dimensional perspectives had not started in deity-based paubha.&nbsp; The artist has also made a meticulous effort to capture architectural details such as the toran (ornamental arch) and temple struts with impressive precision. There are flickering lamps along the steps and some people carrying what appear to be oil pots.&nbsp; It is a full moon night and the dark sky is adorned with all the gods and goddesses, who are depicted as blessing the ceremony while seated on stylised thangka clouds. There is a lot happening in this painting, with people engaged in various activities. The artist has also rendered a forest backdrop behind the temple, complete with deer, trees, and flowers. Could there have once been a royal garden behind the Taleju Temple?&nbsp; More details and clarity can only be achieved if we are able to view the original or a high-resolution scanned version of the artwork. Many countries proudly display art depicting historical events in their national museums with great reverence. France, for example, has The Coronation of Emperor Napoleon and Empress Joséphine by Jacques-Louis David (1808–1822), along with numerous paintings of the Napoleonic Wars. Many were commissioned by Napoleon himself for future generations to remember.&nbsp; For Nepal, the equivalent is the Tuladaan paubha which is a visual record capturing a historic moment involving one of Kathmandu’s greatest kings, on the very day the event took place. Sadly, we await the day when this masterpiece is displayed, shared in high resolution for detailed study, or more rightfully — repatriated to its homeland, where it truly belongs. &nbsp; Shaguni Singh Sakya is the Director of the Museum of Nepali Arts (MoNA) at Kathmandu Guest House in Thamel. <h2>Gods homeward bound</h2> The Nepal Heritage Recovery Campaign and Nepal’s Department of Archaeology are convening the first international conference on the Recovery of Cultural Heritage from 16-18 June in Patan. The conference will address urgent issues of theft, illicit trafficking, the campaign to repatriate looted cultural artifacts, and explore how the return of sacred antiquities contributes to justice, healing, and reconciliation for communities and nations affected by cultural loss. American art crime professor Erin L Thompson and Saubhagya Pradhananga of the Department of Archaeology will deliver the keynote. Meanwhile, author and Nepali Times publisher Kunda Dixit will lead a conversation on Illicit Trafficking: Public Opinion and Role of Media with Erin Thompson, Amr Al Azm, associate professor of Middle East History and Anthropology at Shawnee State University in Ohio, as well as Bradley J Gordon, a lawyer based in Phnom Penh. There will be sessions looking at repatriation perspectives from Cambodia, India, Vietnam, China and Poland, international frameworks for repatriation, emerging digital technologies in the repatriation of cultural heritage, cultural property agreements, museums as well as trends in the art market, and heritage diplomacy and the role of media.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025061211068_59cfccfa8f5d73bfe8b4c5811a7f53abc09ea04e8cb7c638933d62e5283efdf6.jpg" data-media-id="editor_2" data-image-id="2025061211068_59cfccfa8f5d73bfe8b4c5811a7f53abc09ea04e8cb7c638933d62e5283efdf6" data-rendition-name="original" width="1080" height="1350" loading="lazy" alt="Heritage recovery NT"> </figure>  <h2> </h2> Some of the other highlights include James K. Reap, a professor in the Master of Historic Preservation Program at the University of Georgia who has a session on the US response to illicit trafficking. Art historian Lea Saint-Raymond is taking on “Gods at Auction: The Market for Himalayan Artefacts”, while lecturer of criminology at the University of Glasgow Emiline Smith is delving into transformative approaches to heritage ownership and repatriation. Helena Arose of Antiquities Coalition and Melina Antoniadis of NOSTOS Strategies that specialise on the return home of cultural heritage as well as Hao Liu of International Cultural Heritage Law at the School of Law at Shandong University are some of the others attending. The Nepal Heritage Recovery Campaign was set up in 2020 to develop a coordinated movement to reclaim Nepal’s stolen gods and goddesses, with an aim to ensure that recovered items are returned to their original shrines, niches or sanctums. Ahead of the conference opening organisers have arranged for a film screening of Loot &amp; Return: 4 Documentaries at YalaMaya Kendra in Patan Dhoka between 14-15 June. Following the conference is a multimedia exhibition titled Absent Gods: Nepal’s Lost Heritage from 31 July to 4 August at Patan Museum.

Priceless paubha in Paris

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

Sonia Awale

A million mantras in Mustang

The Supreme Court order last week to press criminal investigation against former House Speaker Agni Sapkota for his alleged involvement in abduction and murder of Arjun Bahadur Lama in 2005 has opened the door to investigate other war crimes. Lama was 45 years old in 2005 and a UML member when he was abducted by Maoists. His body was exhumed two months later. A National Human Rights Commission report implicated Maoist leaders including Sapkota who commanded the guerrilla unit in Kavre. Lama’s wife, Purnimaya, filed a complaint at the Kavre District Police Office in 2007, but police refused to register it, stating that it should be forwarded to the Truth and Reconciliation Commission (TRC). She then filed a writ at the Supreme Court, which in 2008 ordered the police to register the complaint. The case was under police investigation and an arrest warrant issued, only for the Cabinet led in 2012 by Maoist Prime Minister Baburam Bhattarai to shelve the complaint and the Supreme Court’s order. But last week’s ruling led by Chief Justice Prakash Man Singh Raut overturned that decision, allowing &nbsp;the investigation to proceed. In all this time, Sapkota has served as Minister of Information and Communication in 2011 and Minister of Forest and Soil Conservation in 2015. Despite being accused of murder, Sapkota was nominated as Speaker of the House of Representatives in 2020. "My husband never brought harm upon anyone, why did they committed such a heinous crime against him?" said Purnimaya Lama at an event this week. "I will wait my entire life for his murderer to be punished to the full extent of the law." The Comprehensive Peace Accord between the Maoists and the government in 2006, envisaged the formation of a TRC and a Commission of Investigation of Enforced Disappeared Persons (CIEDP). When finally set up in 2015, both commissions were headed by political appointees, and there were no investigations or prosecutions. Last month, after prolonged discussions, the three main political parties selected former high court judge Mahesh Thapa as the TRC chair and former chief secretary Lila Devi Gadtaula to head the CIEDP. The two appointments and &nbsp;membership have been criticised by survivors and their families. They said there was no consultation, and the selection was arbitrary, untrustworthy, and disrespectful. “Transparency was lacking during the appointment of the officials at the commissions and the officials appointed are not competent in transitional justice issues,” says Suman Adhikari, Founder Chairperson of Conflict Victims Common Platform. The CPA marked the beginning of Nepal’s transitional justice process and formally brought an end to decades long Maoist insurgency. TRC and CIEDP were set up to ensure justice for the victims of the conflict. But the two commissions were formed nine years after the ceasefire because the two former enemies had by then become the state and did not want war crimes to be raked up. The 2015 earthquake became the pretext for delaying the appointment of the first group of commissioners, and Covid pandemic became the second. The inability of the three main political parties to agree on appointments meant the commissions stayed vacant for years. Both the commissions have also had their mandates extended since 2017. There are over 60,000 complaints registered at both commissions, of which 63,000 wartime excesses were at the TRC and 3,300 cases of disappearances at the CIEDP. But not a single case was investigated, and the perpetrators brought to justice. International human rights agencies have repeatedly called for amendments in the acts of the commissions, which have been endorsed but lack implementation.&nbsp; Says Ram Bhandari of the National Network of the Victims of Serious Human Rights Violations: “The implementation of the acts is in limbo. A major concern is that political leaders have tried to take the process ahead single-handedly.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025061212060_11e8b9f431e1cf23e4199128d2c037a5ed8edb09448c99b5f3c3f425ed9712d6.jpg" data-media-id="editor_0" data-image-id="2025061212060_11e8b9f431e1cf23e4199128d2c037a5ed8edb09448c99b5f3c3f425ed9712d6" data-rendition-name="original" width="1250" height="856" loading="lazy" alt="Remembering not to forget war crimes NT"> <figcaption>Prime Minister Girija Prasad Koirala and Maoist leader Pushpa Kamal Dahal shake hands after signing the Comprehensive Peace Accord in 2006. Photo: SAGAR SHRESTHA / NEPALI TIMES ARCHIVE</figcaption> </figure>  Just as the Maoists and the &nbsp;parties they fought against are now in Parliament and are a part of Nepal’s democratic system, families of victims whose kin were killed by both sides have now also united in their call for justice for war crimes.&nbsp; For example, Suman Adhikari’s father Mukti Adhikari, who was a teacher in a village school in Lamjung, was executed by Maoist guerrillas in 2002. Ram Bhandari’s father who was also a teacher was disappeared by the Army in 2001 from Besisahar. The Supreme Court in 2020 upheld that there cannot be amnesties for serious crimes like torture and enforced disappearances as per international law. Nearly 1,400 people were disappeared by both sides during the 10-year conflict, and 322 cases of war rape and of sexual violence have been registered in both commissions. “Cases of sexual violence must be registered three months post the issuance of the notice, not from the date of incident,” states Geeta Rasaili of the Conflict Victims National Women Network. “Such cases must be treated with utmost sensitivity, ensuring the victims’ protection of identity. This can be done only by capable and experienced personnel.” Much like everything else, transitional justice in Nepal is political. Successive governments since 2006 have been made up of former rebels who committed war crimes and Nepali Congress (NC) ministers who were in power during the insurgency, and this has undermined the process. “The key decision makers in the government from both sides are the same people who were involved in human rights violations during the conflict,” says Ram Bhandari. “The peace process has therefore become perpetrator centric, rather than victim centric.” Suman Adhikari echoes this view: “Instead of being answerable and responsible towards the victims in the justice process, the leaders have instead been looking to protect their own interests. Our voices and representation have largely been ignored, the leaders have been continuously trying to delay, dilute and deny the process.” After 2006, the peace process was steered by the United Nations Mission in Nepal (UNMIN) which supervised camps to disarm and demobilise the guerrillas. Initially, there was strong financial support and political pressure from Western countries and rights groups for Nepal’s transitional justice process.&nbsp; But with America backsliding on democracy and human rights and Europe increasingly distracted by the Ukraine-Russia war, the West has lost much of its moral high ground.&nbsp; This has coincided with the rise of emerging global powers, China and India, in Nepal’s neighbourhood who have never been big on human rights and freedom of expression. At its current pace, it may take decades to resolve all the 67,000 cases registered in both the commissions — which suits the NC and Maoists fine since time is on their side. However, the lethargy in sanctioning reparations and investigations will further erode public trust, and risk a future resurgence of violence fuelled by vengeance. Rights activists recommended that rather than compiling and making bulky reports of cases, they should be sent to the attorney general in batches with periodic reports. But there is little political will to even do this.&nbsp; Says transitional justice expert Rajendra Senchurey: “The process of investigations, truth-seeking and archiving must be expedited. Reparations also must be fast tracked alongside.” &nbsp;&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250612110656_6462e7168ada9450dd629a5063fcb45686e91b1884bb62f3ff2cf4f6c088037f.jpg" data-media-id="editor_1" data-image-id="20250612110656_6462e7168ada9450dd629a5063fcb45686e91b1884bb62f3ff2cf4f6c088037f" data-rendition-name="original" width="988" height="443" loading="lazy" alt="Remembering not to forget war crimes NT"> </figure>

Remembering not to forget war crimes

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

Blatten, Langtang, and Disasters Yet to Come?

Fenerbahçe Beko won the Turkish Airlines EuroLeague finals in Abu Dhabi, held 23-25 May, defeating Monaco 81-70 in the final. Olympiacos, who defeated Panathinaikos 97-93, finished the series in third place. The Most Valuable Player (MVP) of the final match, Nigel Hayes-Davis from Fenerbahçe Beko, received a prize of 1,000,000 Miles&amp;Smiles from Turkish Airlines’ Chief Commercial Officer Ahmet Olmuştur. The carrier has been the title sponsor of the Turkish Airlines EuroLeague, a top tier tournament, since 2010.

Turkish Basketball

Thousands of Nepali students dreaming of an American education have been forced to look elsewhere as the Trump administration’s visa restrictions make their future uncertain.
The US was long considered a top destination for higher studies, making Nepal the 10th biggest country of origin for international students in America.&nbsp;
However, that number has seen a significant decline with the total for Nepali students now at 16,482. Some 8,000 Nepali students obtained no-objection certificates to study in the US from the Ministry of Education in the past year.&nbsp;
India, Australia, Canada, South Korea, United Kingdom and Japan are the other popular destinations for Nepali students. There are no clear numbers for Nepalis going to India, but a slight decline was noted this year after the deaths of two female students.
The US State Department has issued a circular to its embassies not to issue new visas to applicants until further notice. US Secretary of State Marco Rubio in the directive stated that the department planned to expand the screening of applicants' social media.&nbsp;
While new applicants are barred including those applying for visitor visas, students with scheduled interviews are allowed to proceed.
“Many of our students are affected by the new restrictions, but those who had applied for student visas earlier have got interview dates,” one Kathmandu-based college counsellor told us.
Meanwhile, even foreign students with spotless records already in the US have not been spared, as visa scrutiny intensifies under the new policy. In a move that underscores the growing sense of insecurity, many US colleges advised international students to carry their passports and documents at all times, even when traveling locally.
“Me and my friends did not go home this summer because we were not sure we would be allowed back, so we just went to Niagara Falls,” said a Nepali undergrad in Ohio, who like many interviewed for this report did not want her name used for fear of repercussion.
<div class="embed-block"><iframe title="MORE NO OBJECTIONS" aria-label="Column Chart" id="datawrapper-chart-a7y6L" src="https://datawrapper.dwcdn.net/a7y6L/1/" scrolling="no" frameborder="0" style="width: 0; min-width: 100% !important; border: none;" height="600" data-external="1"></iframe><script type="text/javascript">!function(){"use strict";window.addEventListener("message",(function(a){if(void 0!==a.data["datawrapper-height"]){var e=document.querySelectorAll("iframe");for(var t in a.data["datawrapper-height"])for(var r,i=0;r=e[i];i++)if(r.contentWindow===a.source){var d=a.data["datawrapper-height"][t]+"px";r.style.height=d}}}))}(); </script></div>
Nepali students have adopted a cautious stance, with many choosing not to return home during summer vacation due to fear of visa revocations as well as travel bans. Meanwhile, over 7,000 Nepalis with Temporary Protected Status (TPS) will have to come back to Nepal by 5 August or face deportation. Thirty-seven were flown back to Kathmandu on Omni Air last week.
“The US is one of the most sought-after destinations for higher education, and the ban will definitely impact bright students,” says Narottam Aryal of the King’s College in Kathmandu.
Indeed, Nepali undergraduates admitted into Ivy League colleges for the 2025 academic year have been asked to look for alternatives. The entire Fulbright Foreign Scholarships Board resigned on Wednesday citing interference from the Trump administration on the selection of this year’s cohort. Some Nepali students already on Fulbright scholarships have noted disruptions, delays and even cancellation of stipends.&nbsp;
The student visa restrictions were initially just for foreign students admitted to Harvard University, but it was later extended to all Chinese students and now to all students. Universities like Columbia which actively recruit foreign students, face sharp enrolment declines, threatening their financial stability and diversity.
An Indian female PhD candidate at Columbia University had her visa revoked by the US State Department, and said she was targeted on the basis of her social media posts on Israeli military attacks in Gaza. Social media vetting of political activism has raised concerns about privacy and freedom of expression in a country where such rights were a given.
Many students have been informed via email that their visas have been revoked for getting speeding or parking tickets, but even others with no criminal record have been affected. The fear of deportation looms large amongst international students, including those from Nepal.&nbsp;
For most Nepalis who migrate to the US for education, the journey is a high-stakes investment. They come largely from middle-class families, often rely on a patchwork of scholarships, work-study programs, loans, or even the sale of family assets to afford fees.
Most Nepali students pursue STEM subjects which offer extended Optional Practical Training (OPT) periods that help fund their education. But with the US backsliding on education and humanitarian matters, countries like the UK and Canada are becoming more attractive despite their own recent stricter controls on student visas.&nbsp;
The UK universities saw a 63% rise in Nepali students’ admissions in 2024. Japan is another popular destination with 64,816 Nepali students enrolled as of 2024.
<div class="embed-block"><iframe title="WHERE WE WENT" aria-label="Map" id="datawrapper-chart-yUABv" src="https://datawrapper.dwcdn.net/yUABv/3/" scrolling="no" frameborder="0" style="width: 0; min-width: 100% !important; border: none;" height="500" data-external="1"></iframe><script type="text/javascript">!function(){"use strict";window.addEventListener("message",(function(a){if(void 0!==a.data["datawrapper-height"]){var e=document.querySelectorAll("iframe");for(var t in a.data["datawrapper-height"])for(var r,i=0;r=e[i];i++)if(r.contentWindow===a.source){var d=a.data["datawrapper-height"][t]+"px";r.style.height=d}}}))}(); </script></div>
Already, China, Hong Kong and Malaysia are poised to benefit from the increased scrutiny of US student visas. Several Hong Kong universities are offering unconditional admission to affected students, while Malaysian institutions are targeting previously US-bound Asian students. China and India have 330,000 and 280,000 students respectively in America, but the numbers for China have seen a sharp drop in the past year.
Elsewhere, branch campuses of American institutions such as NYU in Abu Dhabi, Georgetown in Dubai and Northwestern in Doha are getting more admission applications, and universities in the Gulf region are expanding infrastructure to accommodate those who would otherwise have gone to the US.&nbsp;
Even educational institutions in Nepal are hopeful that the US visa restrictions can be an opportunity to at least keep Nepali undergrads in Nepal, and also attract foreign students from the region.&nbsp;
“Many students might choose to complete their undergraduate degree here in Nepal and then move abroad for their Master’s degree later,” says Aryal of King’s College. “There was a need for quality higher education in Nepal anyway in terms of innovation and opportunities, so this could be the time to reduce our dependence on other countries.”
Nepal’s strategic position between India and China makes it sensitive to US policy shifts. India, a key ally, is also under US scrutiny for potential student travel restrictions. Chinese universities are already offering more scholarships to Nepali talent to capitalise on the US retreat.
American universities have challenged student visa restrictions in the courts. A federal court in Boston revoked the blanket ban on Harvard, and the State Department has ordered the resumption of processing student and exchange visitor visas.&nbsp;
Some are still hoping that President Trump will backtrack on the student visa restrictions, just like he has done with many of his more drastic executive orders.
Even so, the visa see-saw and longer-term uncertainties about living in the United States and its education system means students across the world are making alternative plans.
Says Aryal: “Policies of foreign countries change according to their needs, so excessive dependence was never a good idea. We should work to create different opportunities and choices of higher education within Nepal, so students are retained.” &nbsp;

America no longer prime destination for Nepali students

While Nepal was hosting the Sagarmatha Sambaad international climate conference in Kathmandu this month, on Mt Everest it was pretty much business as usual.&nbsp; The signs of climate breakdown are all there: a river now runs through Base Camp in summer, the Khumbu Icefall is more unstable, and there are more &nbsp;frequent avalanches. When expeditions arrived in March, the mountains were bare: it had not snowed since September, but then blizzards dumped unseasonal snow in May. And despite climate worries, such is the pull of Himalayan mountaineering that the Everest Industry showed no signs of slowdown. More than 600 international climbers and their Nepali guides had made it to the summit of the world’s highest mountain. At one point there were an estimated 2,000 people in the tent city on the Khumbu Glacier. All the ropes and ladders on the Icefall came down on Thursday, marking the official end of the spring climbing season, and just in time to avoid a monsoon cyclone approaching from the Bay of Bengal. It has been an action-packed season. One factor could be that Everest fees will go up from September: each foreign climber needs to pay a $15,000 royalty, up from the present $11,000. The cost for a Nepali climber on the South Col route will also go up: from Rs75,000 to Rs150,000.&nbsp; The fee to climb Everest in autumn is $7,500 (up from $5,500), but most climbers still prefer spring. Winter permit fee (December-February) is only $3,750 per person and the mountain is now also open for monsoon (June-August) climbs, when the fee is ever lower at $2,750. The revised rule also makes it mandatory for every two climbers on an 8,000m peak to hire one Nepali mountain guide.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025053004050_67f856fe52714e4bdcf21ae7d45c6f18c82117b9d0a5f73ed1efa04c96de1046.jpg" data-media-id="editor_0" data-image-id="2025053004050_67f856fe52714e4bdcf21ae7d45c6f18c82117b9d0a5f73ed1efa04c96de1046" data-rendition-name="original" width="931" height="732" loading="lazy" alt="The Everest Industry graph 1"> </figure>  In addition, climbers also have to pay for porters and guides, equipment, Base Camp costs, Ice Fall and fixed rope team fees, so climbing Everest does not come cheap. But such is the draw of climbing the world’s highest peak that some say the increased fees will not diminish the crowds next year. The government has tried to spread expeditions out to other seasons and other 8,000ers, but with not much success. Earlier this year, Nepal unilaterally increased the number of 8,000m peaks to 14 by adding six more sub-summits to broaden the choice for climbers. Added were: Yalung Kang (8,505m), Yalung Kang West (8,077m) &nbsp;Kangchenjunga Central (8,473m), Kangchenjunga South (8,476m), Lhotse Middle (8,410m) and Lhotse Shar (8,400m).&nbsp; The announcement could go against the accepted topographic criteria that a stand alone peak has to be at least 300m higher than an adjoining prominence, and at more than 3km isolation from it. The UIAA (Union Internationale des Associations d'Alpinisme) still recognises only 14 mountains as eight-thousanders, and only eight of those are in Nepal, or on the border with China. Nepal’s revised mountaineering regulations also increased the insurance coverage of high-altitude workers to protect porters and high altitude guides who usually take more risks on the mountains. Rescue teams and clean-up campaigners to collect trash and remove bodies of dead climbers up to Camp IV of Mt Everest do not need permits.&nbsp; The Sagarmatha Pollution Control Committee is now using drones to fly down trash in 20kg sacks. Each climber is also required to bring down at least 6kg of waste and not just their own, but this rule is erratically enforced. With five fatalities on Everest and Lhotse, Spring 2025 had a historically low death toll. Another five climbers died on Annapurna, Kangchenjunga and Makalu.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025053004050_38681de22f0fefb6faa12b01755566d09c5064d0ff84e12ccc7b5d68ea9ba38a.jpg" data-media-id="editor_1" data-image-id="2025053004050_38681de22f0fefb6faa12b01755566d09c5064d0ff84e12ccc7b5d68ea9ba38a" data-rendition-name="original" width="665" height="740" loading="lazy" alt="The Everest industry graph 2"> </figure>  Journalist Ben Ayers who ran the Everest Live social media channel from Everest Base Camp with daily updates credited the low death rate to dramatic rescues of climbers from the ‘Death Zone’ by their Nepali guides and longline helievacs — the visuals all uploaded on YouTube.&nbsp; “Ironically, this perception of safety is bringing more and more inexperienced climbers to the mountain, and they need more rescues,” Ayers said in one of his dispatches.&nbsp; American expedition chronicler and summiteer Alan Arnette suspects there is a lot of under-reporting given that the jet stream and storms were lashing Everest even till late in the season. He told us: “I heard a lot about frostbite and rescues that were not made public. It’s become practically impossible to cover the details on Everest. All the teams report nice news, and they don’t talk about bad stuff to avoid hurting businesses.” Although trash on Nepal’s mountains makes headlines, what does not receive as much attention is the climate impact of so many expeditions. The Sagarmatha Sambaad conference sidestepped this issue, which is ironic given that the impact of climate breakdown is most evident on Himalayan peaks and their glaciers.&nbsp; <h2>Need for Speed</h2> The big stories this year have been about speed-running from their home cities to the top of Everest. Ukrainian entrepreneur Andrew Ushakov flew out of JFK on 15 May at 10:15AM Nepal time, and was on the summit 3 days, 23 hours, and 7 minutes later on 19 May at 9:22AM.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250601080640_1c5cc6fc991307861768f07037ed9d30930fb20f35dbb57dc31c9a92a9e1a885.jpg" data-media-id="editor_2" data-image-id="20250601080640_1c5cc6fc991307861768f07037ed9d30930fb20f35dbb57dc31c9a92a9e1a885" data-rendition-name="original" width="1440" height="1800" loading="lazy" alt="The Everest Industry"> <figcaption>Andrew Ushakov at the summt. Photo: ELITE EXPED</figcaption> </figure>  “I could never find the time for the traditional 40-50 days of acclimatisation,” Ushakov explained matter-of-factly. His ‘Everest Sea-to-Summit’ climb was possible because he spent 400 hours in hypoxic sleep tents over the past four years in New York. However, Ushakov did use ropes already fixed, hired four Nepali guides, helicoptered to Base Camp, and used much more oxygen than an average climber. And after the climb, Ushakov was arrested at Kathmandu airport for being in possession of $20,000 of undeclared cash and spent a night in jail and fined $60,000.&nbsp; The other speedsters were Garth Miller, Alastair Cairns, Anthony Stazicker, and Kev Godlington, all former British Army commandos. They left London and summited five days later on 21 May, and flew right back. They also used hypoxic tents to simulate the thin air high on Everest.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250601080644_90c8dd5cc07b4b43f2989b1dc0c0650ab80f10ebb06680c25a6909c519957bd8.jpg" data-media-id="editor_3" data-image-id="20250601080644_90c8dd5cc07b4b43f2989b1dc0c0650ab80f10ebb06680c25a6909c519957bd8" data-rendition-name="original" width="810" height="668" loading="lazy" alt="The Everest Industry "> <figcaption>All four members of the Furtenbach team at the summit. Photo: Sandro Gromen-Hayes</figcaption> </figure>  But more controversial was their use of xenon gas therapy in a German hospital to ramp up the production of oxygen-carrying haemoglobins in their blood. Xenon is banned by the World Anti-Doping Agency for being performance enhancing in sports. Expedition leader Lukas Furtenbach said this rule does not apply to mountaineering, as it is not a regulated sport like swimming. Nepal has no rules about xenon, but the Department of Tourism said it was launching an ‘investigation’ to decide on future policy since it is difficult to ban xenon, but allow oxygen. The controversy has also divided the mountaineering community, with some climbers saying they just want to maximise their chances of survival. Spending less time on the mountain could make climbing safer by reducing avalanche risk. It would also mean less trash on the mountains, but it would reduce the income of Nepal’s expedition industry. It is also unclear how much of the success was due to xenon therapy and whether the ex-special forces were already in good physical shape.&nbsp; The need for speed hides the fact that climbing in the Himalaya is dangerous business, and climbers cannot sprint to the top just by huffing xenon. But ultra-fast climbs could be charged more, and the revenue generated can be used to establish state-of-the-art rescue operations, and increase pay and insurance for guides. Two other speed chasers this season were Swiss-Ecuadorian Karl Egloff and American Tyler Andrews, both on Everest without oxygen. Andrews choppered to Base Camp to catch a weather window, but turned back from 8,500m due to high winds. Heavy snow and wind also forced Egloff to descend from 7,000m. Slow and steady climbers like Anja Blacha from Germany did make it to the summit without oxygen, while Kami Rita Sherpa broke his own record with his 31st Everest summit as he led a 26-strong Indian Army group. There were 468 permits issued for foreign climbers from 48 expeditions to Everest this spring. Nepal’s other eight-thousanders together had only 17 expeditions. Nepal has more than 1,000 peaks above 6,000m, and has opened only 476 of them for climbing.&nbsp;