Katha Ghera’s ongoing theatre production वायुपङ्खी बफेलो (Bayupankhi Buffalo, Winged Buffalo) at<a href="https://nepalitimes.com/here-now/all-the-men-and-women-merely-players"> Kausi Theatre</a> begins with all the buffalos at a farm are granted semi-human qualities by a magical entity called ‘The Hand’. A young buffalo in the herd, named Aai like all of his fellow bovines, takes one look at the state of things around him with his newfound cognitive abilities and immediately decides that he has no prospects in Nepal. Written and directed by Kshitiz Parajuli, वायुपङ्खी बफेलो chronicles the misadventures of Aai as he sets out to make his <a href="https://nepalitimes.com/here-now/quake-survivors-migrate-for-work">dreams of migrating for a better life </a>into reality. He is helped in his quest by his supportive father, played by Rishikesh Basyal, and the other stage buffaloes in his life. The application process can be daunting, but the play does not take itself too seriously, presenting the <a href="https://nepalitimes.com/here-now/no-country-for-young-men-c89lgrrl">desperation of young Nepalis to migrate</a> through multiple comedic twists, fourth-wall breaks by the narrator, musical moments, and over-dramatised scenes. The fast pace play does not make the story feel out of place. When Aai finds himself short on money for citizenship and passport documents made, he robs a bank. When it is time to take an emigration language test, the only way Aai is able to speak English is via rap verse. When he tells his father that he does not wish to be lonely in his new life abroad, he arranges for Aai to marry a cow. The play stands out because despite its quixotic plot and arrangement, most Nepalis identify with the core theme of <a href="https://nepalitimes.com/opinion/the-truth-about-migration">migration</a>. And so is the process Aai has to follow to get his documents, his struggles to obtain citizenship presents a pointed message about what Nepalis go through to establish their <a href="https://nepalitimes.com/banner/nepal-is-turning-into-a-nation-of-hybrid-identities">national identity</a> with the language barriers along the way.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250509140548_1907cd2d7935e66571206e737b3207b462b27b4acdde996e17a20cc20cc7dbbd.jpg" data-media-id="editor_5" data-image-id="20250509140548_1907cd2d7935e66571206e737b3207b462b27b4acdde996e17a20cc20cc7dbbd" data-rendition-name="original" width="2048" height="1346" loading="lazy" alt="No country for bovines"> </figure>  That he resorts to crime for a chance to leave the country is reflective of people willing to let the end justify the means, evoking stories of countless Nepalis who take months-long journeys through dangerous back routes to attempt to get into countries like the US. The cast, along with the production’s costume and make-up department, deserve flowers. Nishan Khatri and Rishikesh Basyal in particular do a stellar job playing Aai and his father, imbuing their buffalo characters with humanity while maintaining their bovine body language and mannerisms. Read also: <a href="https://nepalitimes.com/review/prosperous-farm-un-happy-animals">‘Prosperous Farm, (Un)happy Animals’</a>, Shristi Karki Just when it seems as though Aai has finally crossed all hurdles (spoilers ahead) he is caught at the airport trying to leave the country on a fake passport, and sent to prison. Upon release from jail, he returns home, seemingly having given up on his dreams to go abroad entirely, to find that his father is no longer at home. Neither Aai nor the audience is given answers as to where his father might have gone and why he left. And so Aai quietly goes back to being a buffalo, reminding us that while <a href="https://nepalitimes.com/opinion/guest-editorial/the-migration-myth">thousands leave Nepal</a> daily in search of a better life, the dreams of just as many, if not more, never take flight. At this sombre end, the audience is left wondering about the circumstances that have led to <a href="https://nepalitimes.com/here-now/nepal-s-hard-working-students-overseas">young Nepalis</a> believing the grass is really greener beyond our borders. Bayupankhi Buffalo is a tragi-comic reflection of the dreams contemporary Nepali youth dare not dream here at home. Bayupankhi Buffalo Till 12 May 5:20PM every evening (except on Tuesdays)&nbsp; 1PM on Saturdays Rs500 (Rs300 for students) Katha Ghera, Kausi Theatre, Teku

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Review

No country for bovines

Bhuthan भुठान starts with Bishnu Bahadur KC played by <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/dhuwa-smoke-telefilm,2671">Hari Bansha Acharya</a> on a call, requesting to speak to the visa officer. By this point, he had <a href="https://nepalitimes.com/here-now/nepal-should-now-allow-visa-on-arrival">applied for a visa </a>to Bhutan 10 times, but was denied each time. KC was a <a href="https://nepalitimes.com/here-now/nepal-s-women-excel-in-sports-in-2024-z9ramyct">national football player </a>in Bhutan in 1988 before he and other Nepali-speaking Lhotsampa people were forced out of the country in the 1990s as part of the Druk regime’s ‘One Nation One People’ campaign. Over 100,000 Bhutanese Nepalis were forced out, driven across India and dumped in Nepal where they lived in seven<a href="https://nepalitimes.com/here-now/elderly-left-in-bhutan-refugee-camp"> refugee camps</a> supervised by the United Nations and other charities until they were resettled in the United States, Australia, New Zealand and some European countries starting in 2007. In the fictional movie with the satirical English title The World’s Happiest Man, KC has resettled in the state of Ohio in the US but wishes to visit his home country once before he dies. Between flashbacks, we learn KC has died without having fulfilled his wish. &nbsp; The drama then focuses on KC’s two families from two marriages as they debate whether to cremate him as per <a href="https://archive.nepalitimes.com/article/from-nepali-press/muslim-hindu,2996">Hindu rites </a>or give him a Christian burial. A mediator played by Hollywood actor Bruce Dern urges them to take a firm decision before it is too long.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250430140420_b398a08091b866da2b0b8f6c1e6e26781609749aba896bfd2c68a10a519295c3.jpg" data-media-id="editor_5" data-image-id="20250430140420_b398a08091b866da2b0b8f6c1e6e26781609749aba896bfd2c68a10a519295c3" data-rendition-name="original" width="945" height="945" loading="lazy" alt="Bhutan, the movie"> </figure>  There are drawn out scenes of KC being baptised and when he is confronted by his first wife from Darjeeling played by Anuradha Majumdar, he says he changed his religion in the hope that he will be <a href="https://nepalitimes.com/opinion/comment/bhutan-s-refugees-between-hope-and-despair">allowed back in Bhutan</a>.&nbsp; We find out KC has a second wife, a Christian Nepali played by Puja Chand. Dayahang Rai as the younger son doesn’t have much screen time to flex his acting chops. &nbsp; Acharya competently portrays a man that is equal parts haunted by the memories of and longing for his home country. KC’s pain and loss is acute when he is teaching football to Gungun but between mid-scene, he freezes, perhaps lost in memories of being in Bhutan’s national team. &nbsp; In another scene, KC recalls his mother singing a lullaby in Dzongkha. He also has a box filled with medals, photographs and a football which he deflates with a knife in a powerful depiction of his <a href="https://nepalitimes.com/here-now/searching-for-a-homeland-away-from-home?fb_comment_id=1506516030025634">complicated emotions about his homeland</a>. KC keeps checking his mailbox in the hopes that his <a href="https://archive.nepalitimes.com/news.php?id=4977">visa application</a> has been accepted. He says in Nepali: “If a tree that has already struck roots in one place is shifted to another, it will not survive.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250430140420_4a9c27410326489576c04dedf40016bda3825e8f9663317f54fbfec4cbda6d34.jpg" data-media-id="editor_9" data-image-id="20250430140420_4a9c27410326489576c04dedf40016bda3825e8f9663317f54fbfec4cbda6d34" data-rendition-name="original" width="1422" height="2048" loading="lazy" alt="Bhutan, the movie"> </figure>  Dern’s character says that the <a href="https://nepalitimes.com/opinion/comment/nepal-s-transitional-justice-and-the-west-s-recalibration">western world</a> has become “lonely in pursuit of happiness”, another reference to Bhutan’s obsession with its Gross National Happiness index. Scenes shift quickly throughout making the story difficult to follow at times. The use of symbolism is a trite overdone. Nonetheless, भुठान is a nuanced depiction of raw pain and agony of losing one’s homeland. But one cannot help but leave the theatre feeling deflated. KC dies without having visited <a href="https://nepalitimes.com/here-now/small-bhutan-dreams-big">Bhutan</a>, but perhaps he does in his afterlife. It is up to the audience to create its own ending to this sad story of exile. भुठान Mad Monkey Films, 2025 Directed by Binod Paudel 102 minutes In cinemas in Nepal

Bhutan, the movie

Bhaktapur is all about ritual, resistance, and remembrance. Now a <a href="https://nepalitimes.com/banner/nepals-new-generation-of-alternative-artists">new generation of artists</a> is exploring the city of devotees through art. Balkrishna Banmala was a child <a href="https://nepalitimes.com/review/deity-devotion-and-divine-dance">deity dancer</a> who performed sacred tantric rituals. But what many saw as divine honour for Banmala was a time stolen from his childhood. “On the surface, it looked beautiful to be honoured with offerings and prayers,” Banmala tells us. “But behind the masks and the barefoot dances, we were children denied a normal life. No school, no shoes, no time to play.” Banmala is now an artist and his canvases are part of the Chitra Katha exhibition at <a href="https://nepalitimes.com/review/amalgamation-of-nepali-art">Siddhartha Art Gallery</a>. His artwork blur the line between the sacred and the everyday: a masked deity riding a bicycle, a divine child licking an ice cream cone. Some of these images have sparked outrage in his own community. “When I first exhibited these works, community leaders saw them as betrayal,” adds Banmala. “Some even tore up my paintings. A police complaint was filed. But I believe art must speak the truth even when it is uncomfortable.” His <a href="https://nepalitimes.com/here-now/painting-a-painter">paintings</a> at Chitra Katha incorporate circular motifs inspired by the Navadurga Jatra where Banmala weaves cosmological cycles into his paintings, saying, “In the cycle of life: Brahma creates, Vishnu sustains, and Shiva destroys. My work reflects this cycle--today, tomorrow, and beyond.” Read also: <a href="https://nepalitimes.com/review/old-art-meets-new">Old art meets new</a>, Sikuma Rai  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250424110456_8f9008ff390c9e49dbd60d4c0a887e04f249686a8d1db3329cc0d66dc3a0737f.jpg" data-media-id="editor_5" data-image-id="20250424110456_8f9008ff390c9e49dbd60d4c0a887e04f249686a8d1db3329cc0d66dc3a0737f" data-rendition-name="original" width="848" height="809" loading="lazy" alt="Between the sacred and everyday"> <figcaption>Brahma by Balkrishna Banmala Photo: SIDDHARTHA ART GALLERY</figcaption> </figure>  For Banmala, <a href="https://nepalitimes.com/banner/the-art-of-healing">art has become a form of therapy</a>, a step to healing the inherited burdens of tradition. “Children in my community continue to be worshipped at the cost of their dreams. I want them to have what I didn’t. My <a href="https://nepalitimes.com/banner/art-as-a-call-to-action">art is my protest</a>, my hope, and my prayer.” Altogether, 28 artists from <a href="https://nepalitimes.com/banner/clash-of-cultures-in-bhaktapur">Bhaktapur</a> are exhibiting their works at Siddhartha Art Gallery with everyday stories of the city in the form of paintings, drawings, ceramics, printmaking, light installations. Many works use local materials like terracotta, wood and cement, grounding their expressions both literally and metaphorically in Bhaktapur’s soil. Narayan Bohaju’s diptych Floating Hopes II offers a dreamlike view of <a href="https://archive.nepalitimes.com/news.php?id=15106">urban chaos</a>. Public vehicles float alongside lotus leaves. The visual texture almost resembles Studio Ghibli, and invites onlookers to romanticise even the most distressing reality, thereby offering some hope even in unexpected places. In Echoes of Childhood Community, Bohaju returns to Bhaktapur’s spiritual core. A towering temple-like chariot teems with figures in communion: local vendors, families, fruit baskets, religious icons--anchoring a city where sacred and mundane coexist.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025042412044_81a2b9042948ed7edc871671b486bb14fa1a137e09119b0a0bb945236a72619c.jpg" data-media-id="editor_10" data-image-id="2025042412044_81a2b9042948ed7edc871671b486bb14fa1a137e09119b0a0bb945236a72619c" data-rendition-name="original" width="1999" height="1721" loading="lazy" alt="Between the sacred and everyday"> <figcaption>Echoes of Childhood Community by Narayan Bohaju</figcaption> </figure>  Meanwhile, <a href="https://nepalitimes.com/review/reimagined-roots">Pooja Duwal</a>’s series Custodians of the Ephemeral celebrates the beauty in the ordinary. Rendered in oil, her scenes capture fleeting moments of men in dhaka topi, elders sipping tea, neighbours chatting at street corners. Her remarkable works showcase unremarkable everyday scenes. Reminiscing Memories by Srijan Ulak uses pen and ink to trace the fading outlines of <a href="https://archive.nepalitimes.com/news.php?id=19496">Bhaktapur’s architecture</a> and <a href="https://nepalitimes.com/here-now/building-homes-on-a-deadline">ancestral homes</a>. His detailed work speaks to nostalgia, and the slow erosion that came with <a href="https://nepalitimes.com/review/rice-fields-to-concrete-terraces">urbanisation and concrete</a>. For artist Anjila Manandhar, power comes from turning personal struggles into sacred strength. Her artwork often features skulls and divine figures but they represent her, she tells us. “The heads and skulls I draw are like those of Chamunda or Kali. But I gave that power to myself. I made myself the <a href="https://archive.nepalitimes.com/news.php?id=16471">goddess</a> strong, playful, and defiant. It’s how I motivate myself and heal.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025042412040_a2c54afebe5e244cd5fed0ed30f27956c3aa317c0d8435dcc01d69352e98cbb6.jpg" data-media-id="editor_16" data-image-id="2025042412040_a2c54afebe5e244cd5fed0ed30f27956c3aa317c0d8435dcc01d69352e98cbb6" data-rendition-name="original" width="1440" height="960" loading="lazy" alt="Between the sacred and everyday"> <figcaption>Nothing by Anjila Manandhar Photo: SIDDHARTHA ART GALLERY</figcaption> </figure>  Manandhar’s works explore identity through <a href="https://nepalitimes.com/banner/when-art-unites-what-divides-us">surreal metaphors</a>. One recurring image is of an ant with a human face. “Ants are everywhere. Tiny, sensitive, stepped on without notice. In many ways, humans are the same. We keep moving, but we rarely look down. Maybe if we did, we’d be more grounded.” Sunflowers are another constant theme, and Manandhar explains that the blossoms always turn to the sun and feel like guardians that are always rising, watching, and protecting. Anjila’s art moves fluidly between strength and fragility, empowering viewers. The exhibition also features Suraj Shilpakar, a master <a href="https://nepalitimes.com/review/in-with-the-old-in-with-the-new">woodcarver </a>deeply rooted in his family’s artisanal legacy. Woodcarving is his identity, and he strives to preserve the craft while constantly aiming to reinterpret it. Shilpakar explores modern themes through painting, printmaking, and ceramics. His Baja Gaja series is a standout at the exhibition, a sculptural tribute to the role of music in <a href="https://nepalitimes.com/editorial/progress-and-or-preservation">cultural preservation</a>.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025042412040_936a3c559c3de6f3177c5d2a01f15e765208727e54949324395668e19bbda11e.jpg" data-media-id="editor_20" data-image-id="2025042412040_936a3c559c3de6f3177c5d2a01f15e765208727e54949324395668e19bbda11e" data-rendition-name="original" width="3222" height="2177" loading="lazy" alt="Between the sacred and everyday"> <figcaption>Baja Gaja series by Suraj Shilpakar</figcaption> </figure>  The piece is built in the tudal style. The struts represent support. He says, “It honours how youth and <a href="https://nepalitimes.com/here-now/the-sacred-female-energy-of-shakti">women uphold traditions </a>through music. Today, <a href="https://nepalitimes.com/here-now/the-musical-bridge-between-past-and-present">music isn’t just a celebration, it holds culture together.</a>” The work is a reminder that tradition can evolve, adapt, and inspire, while keeping its essence. Each piece at the Chitra Katha exhibition is a meditation on heritage, belief, and identity. The lotus reappears as a quiet metaphor for resilience amidst chaos. The skulls, deities, and age-old rituals find their place beside evocations of temples, myths, and ancestral echoes. Themes of religion, tradition, mortality and divinity recur. Bhaktapur’s artists offer their intimate stories, inviting onlookers to find personal resonance within the folds of collective memory. They are building new ways for future generations to remember their lives. Chitra Katha Siddhartha Art Gallery, Baber Mahal Revisited Until 11 May Sunday to Friday 11AM-5PM Saturdays 12-5PM

Between the sacred and everyday

Il y a d’autres Annapurnas dans la vie des hommes

The <a href="https://nepalitimes.com/banner/time-capsule-of-kathmandu">Kathmandu Valley civilisation</a> can also be called a hydrological culture where sophisticated<a href="https://nepalitimes.com/news/nepal-needs-to-plan-for-plenty-and-scarcity-of-water"> water management</a> allowed densely-packed settlements to co-exist with intense <a href="https://nepalitimes.com/editorial/back-to-the-future-of-farming">agriculture</a> on the fertile soil of the former lake-bed. Both needed plenty of water, but <a href="https://nepalitimes.com/here-now/geopolitics-of-nepal-s-rivers">the Valley’s rivers </a>are not snowfed. So, the rulers of the kingdoms sourced them from the surrounding hills in an elaborate <a href="https://nepalitimes.com/here-now/kathmandu-s-ancient-water-spouts-still-functioning">network of canals </a>that did not just provide water for irrigation and fill ponds that recharged ground water, but also ensured urban supply through sunken spouts called hiti.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025032705030_4e0cf8c700f36086c3ea12917b03f2ae1f5224db3c9eac61c02b9a2a0d3ba91a.jpg" data-media-id="editor_5" data-image-id="2025032705030_4e0cf8c700f36086c3ea12917b03f2ae1f5224db3c9eac61c02b9a2a0d3ba91a" data-rendition-name="original" width="1500" height="1227" loading="lazy" alt="Hiti "> <figcaption>Photo: HAYLEY SAUL</figcaption> </figure>  The fact that the hiti system is still a vital source of water for the residents of inner city <a href="https://nepalitimes.com/here-now/a-green-city-is-a-smart-city">Kathmandu</a>, <a href="https://nepalitimes.com/here-now/patan-for-beginners">Patan</a> or <a href="https://nepalitimes.com/banner/clash-of-cultures-in-bhaktapur">Bhaktapur </a>despite rapid urbanisation is a testament to the engineering and planning expertise of our ancestors dating back to the <a href="https://nepalitimes.com/here-now/losing-loose-change-in-nepal">Lichhavi period</a> (400–750 CE) and later expanded during the Malla era (10th–18th century CE). ‘The Liquid Landscape of Kathmandu Valley: Hiti Pranali Water Heritage’ is a new exhibition at<a href="https://nepalitimes.com/here-now/patans-museum-piece"> Patan Museum</a> to pay tribute to this <a href="https://nepalitimes.com/opinion/comment/culture-cannot-be-an-afterthought">cultural heritage</a> and explores recent archaeological research that offers solutions to not just their preservation but also to maintain them to supplement modern systems.&nbsp; Read also: <a href="https://nepalitimes.com/news/saving-nepal-s-hiti-heritage">Saving Nepal’s hiti heritage</a> The research by Hayley Saul of Heritage for Global Challenges Research Centre and PhD scholar Anoj Khanal at the University of York in the UK entailed using Ground Penetration Radar (GPR) to generate electromagnetic waves to map underground water conduits. Collaborating in the research was engineer and author of the seminal book Hiti Pranali, Padma Sunder Joshi of the Madan Bhandari University of Science and Technology. “We used GPR to explore if we can find filtration systems or functions that allow for the flow and control of water and its distribution,” Saul explained. Although many of the <a href="https://nepalitimes.com/here-now/in-with-the-old-in-nepal">historical monuments of the Valley</a> that were destroyed in <a href="https://nepalitimes.com/here-now/lessons-not-learned-from-2015-o2etq6zu">the 2015 earthquake </a>have now been rebuilt, there has been minimal work in finding out about underground water conduits that may have been damaged, and in their restitution. Read also: <a href="https://nepalitimes.com/multimedia/a-portal-into-patan-s-past-and-present">A portal into Patan’s past and present</a>, Prakriti Kandel GPR technology can be used to map the main canals (raj kulo) and their branches, explore how they were designed and built in the first place, without having to carry out expensive excavation -- which would be difficult anyway because much of the Valley floor is now built up.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025032705038_c51c4e9e1a59d413f652d10f78b1ea7ee49a6c02e4ca01dff29c1ed79df10796.jpg" data-media-id="editor_16" data-image-id="2025032705038_c51c4e9e1a59d413f652d10f78b1ea7ee49a6c02e4ca01dff29c1ed79df10796" data-rendition-name="original" width="14888" height="10627" loading="lazy" alt="Hiti GPR results"> <figcaption>Photo: HAYLEY SAUL and ANOJ KHANAL</figcaption> </figure>  Local governments can now use the data collected by the researchers to map out the network canals, enforce building restrictions if needed and to maintain them.&nbsp; The hiti of Kathmandu were not just functional, but sacred and served as social and spiritual hubs. They provided water for drinking, laundry, household use, rituals, while also serving as gathering places for communities.&nbsp; With the<a href="https://nepalitimes.com/multimedia/water-for-the-ages"> introduction of modern water mains </a>from the late 19th century onwards and <a href="https://nepalitimes.com/banner/cost-of-living-in-a-big-city">rapid urban growth</a>, many hiti have fallen into disrepair or dried up. Of the at least 573 stone spouts once counted in Kathmandu Valley, many are lost, damaged, or no longer functional due to neglect, pollution, and encroachment of ponds and canals that feed them. Joshi explains that<a href="https://nepalitimes.com/review/thimi-s-urban-tissue"> Kathmandu’s ancient urban planners </a>developed the hiti network after the kingdoms located to higher ground to leave the lower areas for <a href="https://nepalitimes.com/news/aid-rarely-aids-agriculture-in-nepal">agriculture</a>. It forced them to devise ways to bring water through a network of canals fed by aquifiers, and use the gradient to sunken hiti stone spouts for distribution.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025032705034_ae12c7503ea6717c4a727a1c14a500f964e0e86668f9f923950cfb8a6c907d81.png" data-media-id="editor_21" data-image-id="2025032705034_ae12c7503ea6717c4a727a1c14a500f964e0e86668f9f923950cfb8a6c907d81" data-rendition-name="original" width="890" height="677" loading="lazy" alt="Hiti map"> </figure>  The exhibition at Patan Museum also demonstrates that the hiti system incorporates space for living beings, making it a self-functioning <a href="https://nepalitimes.com/opinion/people-tigers-trees-and-rivers">ecosystem </a>in itself. The existence of plants such as ferns and algae, and snakes and frogs indicate a <a href="https://nepalitimes.com/here-now/orchids-of-godavari-phulchoki">healthy ecosystem </a>in the sunken spouts. Absence of such biodiversity today indicates that the <a href="https://nepalitimes.com/here-now/saving-the-waters-of-life">water systems</a> have been degraded or <a href="https://nepalitimes.com/news/too-little-too-much-or-too-polluted">polluted</a>. “The<a href="https://nepalitimes.com/opinion/nepal-must-keep-water-on-its-land"> ponds </a>were used to collect water and recharge groundwater and aquifers,” explains Joshi. “They were primarily used for farming ducks which needed the algae in the ponds as food.”&nbsp; Every June just before <a href="https://nepalitimes.com/opinion/managing-the-monsoon">the monsoon</a>, Kathmandu Valley’s <a href="https://nepalitimes.com/news/kathmandu-marks-ihi-with-a-difference">Newa community </a>ritually cleans wells and other sources of water to maintain drainage and ensure that they serve as effective storage systems. Which is why Kathmandu’s hydrological culture is such an important part of its civilisation to this day.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250327100320_02d01e05c3f8aa3cde1f5af1569e8e09bf84dee88ebda76bb68ee0e0df669c80.png" data-media-id="editor_29" data-image-id="20250327100320_02d01e05c3f8aa3cde1f5af1569e8e09bf84dee88ebda76bb68ee0e0df669c80" data-rendition-name="original" width="1339" height="634" loading="lazy" alt="Kathmandu hiti NT"> </figure>  Read also: <a href="https://nepalitimes.com/opinion/the-water-emergency">The Water Emergency</a>, Ajaya Dixit The underground network of water canals also showed advanced engineering skills, and the system was so well built that it has lasted centuries, even though local communities may have lost the skills needed to build and maintain them. Says Anoj Khanal, “The wisdom from the past must be preserve and used. The technique and knowledge must be adapted to the modern times.” The York University team used the GPR technology at 33 hiti sites in Patan, and now hope to do similar research in Kathmandu.&nbsp; The hiti system thrived because it worked in balance with nature which has been disrupted with modern pressures as over-extraction of ground water and the disappearance of recharge ponds. Pollution from septic tanks and <a href="https://nepalitimes.com/banner/blueprint-for-a-net-zero-nepal">industrial waste</a> contaminate aquifers, while <a href="https://nepalitimes.com/news/climate-breakdown-linked-to-thame-flood">climate breakdown</a> alter rainfall patterns. Many hiti that once flowed year-round are now dry even during <a href="https://nepalitimes.com/news/soon-monsoon">the monsoon</a>.&nbsp; The hiti exhibition showcases the intricate <a href="https://nepalitimes.com/banner/the-history-of-heritage">heritage of Kathmandu Valley</a>’s water supply network and how <a href="https://nepalitimes.com/opinion/comment/tech-and-transition-in-nepal">modern technology</a> can help restore them. It is also a call to action to preserve the canals, spouts, ponds and the catchment areas on the Valley’s rim.&nbsp; Says Khanal, “It is possible to revive the hiti using the maps of water conduits underground to figure out alternate routes where water can flow. It is better late than never.” The Liquid Landscape of Kathmandu Valley: Hiti Pranali Water Heritage Until 30 March Patan Museum

Kathmandu’s liquid landscape

Deepak Rauniyar’s third feature Rajagunj is currently in <a href="https://nepalitimes.com/here-now/nepal-s-qfx-cinema-needs-a-happy-ending">cinemas</a>, and should be seen for many reasons: it is a solid nail biter, a kidnapping whodunnit, a political thriller with two unconventional, heart wrenching, love stories.
It is also a sharply observed commentary on<a href="https://nepalitimes.com/here-now/race-against-time"> race relations</a> that refrains from being overly didactic — a common fault in many political films that alienate the viewer instead of enlightening them.
Internationally aired as Pooja, Sir, the film premiered in 2024 at the Orizzonti section which runs parallel to the main competition at the Venice Film Festival. It has since made its way through the festival circuit to finally open in Nepali cinemas.
However, it suffered a glitch at the hands of the Censor Board which has a history of choosing conservatism over wisdom in what they want to edit out, treating viewers like juveniles and attempting to subvert reality by demanding that real events be redacted.
Thankfully, the film is not hurt much from this interference, though concentration is required to follow the twists and turns of the plot. Without giving too much away, the story involves the seemingly cold-blooded kidnapping of two young boys in the eponymous Rajagunj.
It plays out against the volatile backdrop of the deadly real life protests in 2015 that killed dozens in the Madhes over fury regarding the inadequacies of the new <a href="https://nepalitimes.com/news/nepal-s-contentious-constitution-day">Constitution</a>.
Pooja Thapa (played by the formidable Asha Magrati), a detective inspector from Kathmandu, is sent to <a href="https://nepalitimes.com/here-now/the-tarai-s-shrinking-forests">the Tarai</a> in the blistering heat to investigate. One of the young boys is the son of a prominent, local Madhesi politician, the other child is his friend and the offspring of the house-help. One can guess which victim necessitated the dispatch of a high ranking police officer from Kathmandu.
From the beginning Pooja is a compelling enigma, she is forthright and committed, keenly intelligent and a force of nature. She is also stubborn, and occasionally not very sympathetic to her fellow Madhesi colleagues.
There is little humour in the way she is written, the nuances appear thanks to Magrati’s calibrated performance. Pooja is also a lesbian which is hinted at from the very first scene with a shot of her from the back that emphasises her short boy-cut.
Her sexual orientation is further underscored by a slight but intimate scene in the kitchen with Rama, her partner, before she has to leave for Rajagunj.
Rauniyar’s social conscience and investment in the woes of Nepali society has been evident from his first film, Highway (2012) which, while messy, showed he had both heart and brains as he grappled with multiple characters, each conveying a particularly complicated aspect of the everyman’s struggles.
His second feature White Sun or Seto Surya <a href="https://archive.nepalitimes.com/article/must-see/White-sun-seto-surya-movie-review-2016,3420">(previously reviewed in this paper</a>) came out in 2016, cementing his place as an independent filmmaker and a politically conscious auteur.
Read also: <a href="https://nepalitimes.com/here-now/min-bahadur-bham-s-cinematic-quest">Min Bahadur Bham’s cinematic quest</a>, Abishek Budhathoki
Rajagunj shows how far this director has come with a story of a woman who finds herself in an alien city and culture, racing against time to locate two helpless kids, even as she navigates the intensely charged protests in the Madhes as a Pahadi herself, with prejudices further compounded by her own queerness.
There is much that happens in this gritty, urban film that for once does not romanticise or exotify <a href="https://nepalitimes.com/review/expressing-culture-and-nature-in-eco-art">Nepal’s culture and natural landscape</a> for viewers internally or abroad. There are no rose-tinted lenses or filters here.
The cinematography is matter of fact, precise, brutal when it needs to be, hewing to a script with excellent, natural dialogue that was written by Rauniyar, Magrati (Rauniyar’s partner in life), and David Barker.
Certainly, there are moments when the film seems to have jumped a scene or failed to impart a crucial piece of information, but the acting is moving, and the subject matter so affecting that it is easy to forgive these occasional, technical lapses.
While Magrati’s brave performance anchors the film there are several other substantial performances. Reecha Sharma, plays Sabita Koirala the fair, Pahadi, upper caste wife of the Madhesi politician, and mother of one of the kidnapped boys.
She is also the headmistress of the local, but now suspiciously shuttered, school. Veteran actor Dayahang Rai, also an executive producer of the film, does a fine job portraying Madan, the seemingly mild mannered police captain who oversees Rajagunj.
Nikita Chandak is completely engrossing in her portrayal of Mamata Gupta, a complicated junior Madhesi police officer who slowly comes into her own under Pooja’s rough but wise tutelage.
Politics is ever at work behind and infront of the scenes in Rajagunj, and not everyone is as they initially seem. <a href="https://nepalitimes.com/here-now/untold-stories-of-unsung-heroes">Women are heroes</a>, anti-heroes, villains, mothers, lovers, and fighters.&nbsp;
Multiple personal and<a href="https://archive.nepalitimes.com/article/nation/Political-theory-versus-reality-federalism,4061"> political realities</a> are portrayed, sometimes simultaneously, and while there are some bizarre leaps of logic, Rauniyar’s virtuoso gift is evident throughout, particularly in set pieces like the one where Pooja and her other trusty sidekick, Inspector Amar, are following Mamata who is forced to stand in for Sabita’s timorous maid as she bravely delivers the shockingly high ransom.
As the people from the region protest their frustration over the inadequacy of <a href="https://nepalitimes.com/here-now/share-rule-and-self-rule">the new Constitution</a> that was supposed to enshrine the <a href="https://nepalitimes.com/news/nepal-s-chance-on-transitional-justice">rights of all Nepalis</a>, not just the fairer skinned ones, Pooja and Amar struggle against the tide of shouting protestors, desperately trying to keep track of Mamata.
Pooja has to do an animal mask to hide her Pahadi origin, Mamata is dressed in a red sari (to imitate the maid) that drapes around her head to hide her face. The atmosphere is tense, pregnant with violence, and our dread is further keyed up by Pooja’s mask, which renders her figure ghoulish, lending the scene a nightmarish quality which is entirely appropriate given the hellish subject matter.
Nepali cinema has evolved over the years, but from the trailers that plied us before Rajagunj and during the intermission, that evolution is still flailing somewhere in-between <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Lights-camera-copy-paste,1146">Bollywood</a> melodrama and skilled, thoughtful verisimilitude, erring mostly toward the former.
Rajagunj is not a perfect film, but it is an admirable one, and will stay with you long after it finishes. It is an important stepstone, one could go so far as to say a vital one, in the journey towards better, more <a href="https://nepalitimes.com/review/kimff-2019-p8070ipt">meaningful filmmaking</a> in this country.
While this reviewer firmly believes in the power of cinema for pure, unaffected, even silly, mainstream entertainment, cinema is also an <a href="https://nepalitimes.com/review/a-flowering-artform">art form</a>, and Rauniyar’s film has moments of pure art, motivated by an undaunted spirit, and bolstered by the filmmaker’s own humanity.
Sophia L Pandé is a writer, art historian and filmmaker. She is Director of Development at the Kathmandu Valley Preservation Trust and Founding Director of The Kalā Salon.

Powerful movie upacks questions of identity

If there is no one way to live life, there is no one way to be a writer. And if <a href="https://nepalitimes.com/news/writing-about-nepal-from-afar">writing </a>advice could be summed up into a book written specifically for the South Asian writer and reader, How I Write would be just the one. Edited by Sonia Faleiro, founder of the literary mentorship program South Asia Speaks, the book is a collection of conversations that began as masterclasses at the program. Once exclusive to the fellows in the program, the book makes the invaluable knowledge and experience of 30 writers open to all.&nbsp; Featured writers have deep connections with <a href="https://nepalitimes.com/editorial/south-asia-2040-qxr16oup">South Asia</a> and write about the region’s life through <a href="https://nepalitimes.com/banner/novelist-returns-to-non-fiction">fiction and non-fiction</a>, prose and poetry. A conversation between two writers, the interviews are candid, thoughtful, and poignant, even funny.&nbsp; In one light-hearted moment, Mira Kamdar asks Suketu Mehta how writing and life relate to each other, and before diving into the details of the answer, Mehta mentions, “I’ve been cooking a lot.”&nbsp; Mansi Choksi shares a vulnerable side of the <a href="https://nepalitimes.com/here-now/1-000-weeks-of-nepali-times">publishing world</a>, when she felt like a failure because The New York Times did not review her book. Moments like these remind us that an aspiring writer must eventually graduate from the label of ‘genius’ or ‘artist’, to a life with real responsibilities and expectations, and write within the joys and pains of that very life. Read Kamila Shamsie with Sanam Maher when it is difficult to let go of the words. Shamsie is stoic about chopping off 30,000 words if her writing calls for it. Read V V Ganeshananthan with Sonia Faleiro when the writing process takes forever. It took Ganeshananthan 18 years to write Brotherless Nights.&nbsp; Read: <a href="https://nepalitimes.com/opinion/so-far-so-good/writing-about-writing">Writing about writing</a>, Lisa Choegyal Each conversation is a stand-alone piece and does not require to be read in chronological order. But the conversations themselves are inevitably in conversation with each other. The book also introduces writers with South Asian roots to readers. Many of their works, while accomplished in their own right, are not readily available in <a href="https://nepalitimes.com/here-now/the-story-of-books-in-nepal">bookstores in Kathmandu</a>. What How I Write does is give the reader reasons to come across the writers when and where possible.&nbsp; The conversations in the book do not shy away from critiques, like the West-dominated publishing industry and its repercussions on the reader and the writer, a theme explored throughout many interviews. Vauhini Vara shares, ‘….it must be really frustrating to be a writer in South Asia interested in writing for a global audience, say the US, because there’s this very restricting idea in the US about what’s interesting and what’s going to sell.’&nbsp; Many agree on the need to stay true to one’s story and to fight through what the industry might at times force on the writer. Adding on to what the industry refers to as a marketable writer, Manjushree Thapa says, ‘It’s been important for me to step back and say, “Look, I need to keep evolving as a writer, and I need to be honest to my writing desires. I don’t want to be just a writer from Nepal who did this in the past. I’m going to write in the future.”’ Read also: <a href="https://nepalitimes.com/multimedia/finding-a-permanent-home-in-poetry">Finding a permanent home in poetry</a>, Pinki Sris Rana The lived experiences of the writers are stories in themselves. Some have gone and done their MFAs, some stumbled into writing, some are journalists who are writers, some are writers who have never studied journalism but teach journalism, and some host podcasts.&nbsp; There is no one way to be a writer, there is no one designated path. But if there is one common overlapping idea, is it this: there is no easy way to write, no quick fix. With every book, the writers are lost. They experiment, they learn. They toil through doubt and continue to write for the love and labour of it all.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025022714028_fed6ec52e80a23d8a3fa181149403c96ce6f890b54077d7a13612267189a7f7c.jpg" data-media-id="editor_7" data-image-id="2025022714028_fed6ec52e80a23d8a3fa181149403c96ce6f890b54077d7a13612267189a7f7c" data-rendition-name="original" width="640" height="395" loading="lazy" alt="Book details "> </figure>  &nbsp;

With love, labour and writing

Till about 200 years ago <a href="https://nepalitimes.com/news/india-china-rail-race">China and India</a> were the world’s largest economies, and that helped Kathmandu prosper as an entrepôt between the two. We have now come full circle. China and India are ascendant once more, and the two giant neighbours can be the locomotives to pull Nepal along if we play our cards right. That is the message in former Kantipur editor <a href="https://nepalitimes.com/review/two-takes-on-the-nepal-india-nexus">Sudheer Sharma</a>’s omnibus edition of two books that explore the <a href="https://nepalitimes.com/opinion/so-far-so-good/nepals-history-through-art">historical</a> and <a href="https://nepalitimes.com/news/the-geopolitics-of-nepal-s-politics">geopolitical dimensions of Nepal</a>’s relations with China.&nbsp; The two Nepali language books, भिक्षु, व्यापार र बिद्रोह (Monks, Trade and Rebellion) and हिमालपारिको हुरी (Trans-Himalayan Hurricane) follow Sharma’s previous work प्रयोगशाला (Laboratory) which looked mainly at Nepal-India relations and was translated into English as The Nepal Nexus. The first book is predominantly about Kathmandu’s historical links with Lhasa, and by extension <a href="https://nepalitimes.com/editorial/beijing-30-zak6iu1w">Beijing</a>. Vajrayana Buddhism played a significant role in bringing the two sides of <a href="https://nepalitimes.com/here-now/lives-on-the-line-in-the-himalaya">the Himalaya</a> together, allowing social and trade relations to thrive.&nbsp; Princess Bhrikuti, King Narendra Dev and Arniko were prominent historical figures, but thousands of lesser known <a href="https://archive.nepalitimes.com/article/nation/monks-and-nuns-help-in-rescue-and-relief,2320">monks</a>, traders, and travellers also played their part in cementing Kathmandu-Lhasa ties. These connections were so strong that they endured three wars that the <a href="https://nepalitimes.com/banner/beginning-of-the-end-of-the-gorkha-empire">Gorkha Kingdom</a> and <a href="https://nepalitimes.com/here-now/gift-a-goat-to-tibet-nomads-in-nepal">Tibet</a> fought against each other in which <a href="https://nepalitimes.com/here-now/neither-side-lost-both-sides-won">Chinese emperors</a> sent military help to fight off the Nepalis. Although<a href="https://nepalitimes.com/news/nepal-assam-connection-revived"> Nepal’s historic connections</a> with Tibet waned after the Chinese annexation of the plateau in the 1950s, it is on that foundation that present day <a href="https://nepalitimes.com/news/nepal-china-agreements-are-stuck">Nepal-China relations</a> are built.&nbsp; Till today, Nepal is the only country with a consulate in Lhasa, and the only <a href="https://nepalitimes.com/news/kathmandu-airport-to-cut-flight-hours">international flights</a> from Lhasa are to Kathmandu. But as Sharma notes, even back then, Nepal’s proximity with northern India figured importantly in its<a href="https://nepalitimes.com/editorial/home-is-where-the-heart-is-yqkvf5vx"> socio-economic </a>and cultural connections with <a href="https://nepalitimes.com/banner/there-are-muslims-in-tibet-too">Tibet</a>. Nepal was the corridor for the exchange of trade and faith between the Ganga plains and <a href="https://nepalitimes.com/banner/it-is-getting-hotter-on-the-roof-of-the-world">the Tibetan plateau</a>. The road between Patna and Potala, Banaras and Beijing passed through <a href="https://nepalitimes.com/banner/bringing-silicon-valley-to-kathmandu-valley">Kathmandu Valley</a>. Sharma traces this socio-political landscape to explain how it went on to shape the country’s modern day relations with the neighbours.&nbsp; There were 2,000 Buddhist monks in Nepal during the reign of Lichhavi king Amshuverma, and Arniko established himself in the court of Kubulai Khan and took eight years to build the massive White Dagoba in Beijing. Read also: <a href="https://nepalitimes.com/here-now/the-life-and-times-of-arniko">The life and times of Arniko</a>, Sewa Bhattarai While Mahayana Buddhism spread from India, through Nepal to China and beyond, it was <a href="https://nepalitimes.com/editorial/crony-communism">Communism</a> that later came from China to Nepal. King Mahendra had great geopolitical savvy and navigated the complicated geopolitics of the <a href="https://nepalitimes.com/here-now/land-reform-in-cold-war-nepal">Cold War</a> to cultivate relations with both Nehru and Mao, while keeping both at arms length. Mahendra wrested aid to build infrastructure like the Kodari and Prithvi Highways from China, but also from India, the Soviet Union and the United States. In fact Nepal was only the eighth non-Communist country to receive foreign aid during Mao’s China.&nbsp; Read also: <a href="https://nepalitimes.com/editorial/the-new-equaliser">The new equaliser</a> But when <a href="https://nepalitimes.com/news/14-years-after-conflict-no-closure-in-nepal">Nepal’s Maoists</a> launched an armed struggle against <a href="https://nepalitimes.com/here-now/if-birendra-was-alive-nepal-could-still-be-a-monarchy">the monarchy</a>, China’s official media never called them ‘Maoists’. As far as Beijing was concerned, Mao was dead in his mausoleum. It was only later under <a href="https://nepalitimes.com/here-now/what-is-xi-jinping-s-big-surprise">Xi Jinping </a>that China warmed up to Pushpa Kamal Dahal’s ‘Maoist’ label.&nbsp; The first book takes us to the point when the Constituent Assembly <a href="https://archive.nepalitimes.com/article/from-nepali-press/Ftnp-abolishing,624">abolished Nepal’s monarchy</a> in 2008, and the second book, as the name suggests, looks at how the whirlwind rise of China has buffeted Nepal.&nbsp; Sharma encourages readers to abandon <a href="https://archive.nepalitimes.com/regular-columns/guest-editorial/Prithvi-Narayan-Shah-a-visionary-leader,1102">Prithvi Narayan Shah</a>’s famous metaphor of Nepal being ‘yam between two boulders’ to it being more like a ‘narrow canyon’ between two big <a href="https://nepalitimes.com/banner/why-we-climb-mountains">mountains</a>, emphasising the challenges of maintaining sovereignty amid geopolitical pressures not just between India and China, but increasingly, with the United States. We have to see how the new Sino-US Cold War will evolve under <a href="https://nepalitimes.com/editorial/trump-s-second-coming">the second Donald Trump presidency</a>. The <a href="https://nepalitimes.com/news/the-great-game-2nd-half">suspension of the MCC</a> this week will be an opening for <a href="https://nepalitimes.com/editorial/crony-communism">China to push its own BRI infrastructure projects</a> in Nepal. It is not very helpful to see Nepal as being ‘squeezed’ between its giant neighbours, but leverage the country’s geostrategic location by being a connector between India and China. Both neighbours, naturally, have their own interests in Nepal as a buffer state, but both want stability. Kathmandu’s strategy should be to take advantage of the economic growth of its neighbours. Read also: <a href="https://nepalitimes.com/news/poor-cash-rich-nepal">Poor cash-rich Nepal</a>, Sonia Awale &nbsp; Both books look at the arrival of Tibetan refugees into Nepal from the late 1950s, and how this resulted in geopolitical push and pull. Although American support for Khampa guerrillas was cut off after Henry Kissinger’s secret visit to Beijing in 1971, US and western support for Tibetans in exile resumed after that.&nbsp; Nepal allowed the<a href="https://nepalitimes.com/news/mindfulness-about-bhutan-s-refugees"> refugees</a> to stay and work here, but under Chinese pressure Kathmandu adopted stricter measures — including <a href="https://archive.nepalitimes.com/news.php?id=2754">deporting Tibetans entering Nepal</a>. The Tibetan exile community remains one of Beijing’s biggest concerns in Nepal. Successive Kathmandu governments have been pressured to curb ‘anti-Chinese activities’ like celebrating the Dalai Lama’s birthday and other anniversaries.&nbsp; Sharma notes that so far Nepal has deftly balanced its support for refugees while keeping relations with Beijing on an even keel. It is significant that China has been surprisingly understanding of the presence of<a href="https://nepalitimes.com/banner/the-start-of-the-anglo-gorkha-war"> Gorkha soldiers from Nepal</a> in the Indian Army along the disputed border where India and China fought a war in 1962, and after which there have been frequent skirmishes.&nbsp; The two books should be read chronologically so as to track the trajectory of historical Nepal-Tibet ties right up to present-day Nepal-China relations. The most relevant concern for bilateral relations today, as Sharma points out, is <a href="https://nepalitimes.com/opinion/how-nepal-can-avert-an-economic-crunch">Nepal’s economic independence</a>, <a href="https://archive.nepalitimes.com/news.php?id=15973">sovereignty</a>, and role in a <a href="https://nepalitimes.com/opinion/guest-column/nepal-in-the-new-world-order">transformed world order</a>. &nbsp;&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250224140256_38f09c2f6dc3b7c79892cf556976fa9f7b3a2f43fb53bd7a248a6c6af3ba4715.jpg" data-media-id="editor_37" data-image-id="20250224140256_38f09c2f6dc3b7c79892cf556976fa9f7b3a2f43fb53bd7a248a6c6af3ba4715" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Sudheer Sharma 1"> </figure>  &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250224140256_c6eb78b8f59cfda4b3dae582212306fd3ea25b1973d554fdb7579b9d8f345969.jpg" data-media-id="editor_38" data-image-id="20250224140256_c6eb78b8f59cfda4b3dae582212306fd3ea25b1973d554fdb7579b9d8f345969" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Sudheer Sharma 2"> </figure>  &nbsp;

A past foretold

The post World War II <a href="https://nepalitimes.com/review/west-is-west">decade of the 1950s</a> saw the dismantling of colonial systems, establishment of a new world order with the United States replacing Britain. <a href="https://nepalitimes.com/opinion/peacemongers-at-india-pakistan-border">India and Pakistan</a> had just gained independence and were still traumatised by partition.&nbsp; In China, Mao Zedong came to power after 20 years of revolution, and promptly annexed Tibet. The <a href="https://nepalitimes.com/here-now/a-new-cold-war-in-the-himalaya">Cold War</a> between the US and the Sino-Soviet alliance led to proxy wars in Korea and Vietnam. In Nepal itself, <a href="https://nepalitimes.com/here-now/inside-story-of-nepal-s-rana-dynasty">the Ranas</a> were replaced by <a href="https://nepalitimes.com/here-now/history-on-canvas">the Shahs</a> in 1951, and ten years later <a href="https://nepalitimes.com/here-now/last-days-with-bp-koirala">BP Koirala</a> became the first democratically elected prime minister — soon deposed in a coup by King Mahendra. Nepal opened up to the world and tried to keep a delicate balance between global and regional powers. The book, Nepal in the Long 1950s, explores politics, economics and the socio-culture milieu in the decade following the end of the Rana rule. Edited by researchers Pratyoush Onta, Lokranjan Parajuli and anthropologist Mark Liechty, the book is a collection of 10 essays, the first six of which place <a href="https://nepalitimes.com/news/the-geopolitics-of-nepal-s-politics">Nepal in the larger geopolitical context</a>, while the last four explore the role of foreign specialists and institutions in reshaping Nepal. Prawash Gautam examines how the last years of <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/the-rana-reign-a-recap-of-history,3751">Rana rule</a> were marked by looser controls, enabling the emergence of the public sphere. One tea shop near Dharara became a space for socialisation, discourse, as well as political organisation.&nbsp; However, while this teashop was unique in that it allowed customers from ‘lower’ caste communities, Gautam says <a href="https://nepalitimes.com/news/nepal-s-caste-struggle">caste-based discrimination</a> and limited access to women still prevented public spaces from <a href="https://nepalitimes.com/banner/everybody-counts-in-nepal">being inclusive</a>. Bandana Gyawali writes about how the Nepali notion of unnati (progress), was replaced by the concept bikas (development), a ‘more democratic’ term championed by the American aid programs that associated development with material gain which at the time meant little to Nepalis.&nbsp; Peter Gill’s chapter discusses efforts to legislate and implement socio-economic reform, including birta abolition, tenancy rights, and land distribution. However, he writes, these reforms were ultimately a populist tool used by new leaders for political gain. Sharad Ghimire delves into the state’s disaster response in the aftermath of<a href="https://archive.nepalitimes.com/article/nation/60-years-after-1954-devastating-flood-same-failings-of-government-today-post-quake,2433"> the deadly 1954 floods</a>. Political incompetence and attempts to politicise the crisis led to the failure of relief led by Prime Minister M P Koirala, ultimately deepening rifts between himself and leaders of the ruling coalition — giving King Mahendra the chance to assert himself.&nbsp; Meanwhile, the US answered Nepal’s call for help in <a href="https://nepalitimes.com/banner/disastrous-management-in-nepal">disaster management</a> to curb possible Communist influence in Nepal, much to India’s annoyance. Pratyoush Onta examines how <a href="https://nepalitimes.com/here-now/kingdom-lost-republic-gained">post-Rana politics</a> encouraged Nepalis to realise their intellectual freedom and pursue knowledge creation and distribution. The formation of the short-lived Nepal Sanskritik Foundation, set up by political leaders, scholars, and intellectuals like Bal Chandra Sharma and Isvar Baral who had witnessed and participated in India’s anti-colonial movements, facilitated social research and knowledge enterprise. Two chapters discuss the development of <a href="https://nepalitimes.com/editorial/lessons-not-learnt-homework-not-done">Nepal’s education sector</a>. Lokranjan Parajuli looks into how domestic and foreign actors impacted the founding of Tribhuvan University, documenting the role of queen consorts Janti Rajya Laxmi Devi Shah and Queen Ishwari Rajya Laxmi Devi Shah, even as Mahendra remained wary lest it produce intellectuals who would undermine his authority. Read also: <a href="https://nepalitimes.com/banner/america-nepal-and-the-royal-coup">America, Nepal and the Royal Coup</a>, Tom Robertson India and the US were vying to help TU, writes Parajuli, but China and USSR arrived to also support higher education sector with less strings attached. This led to US and India joining forces, and the US eventually let India take the lead. Susan Heydon’s research into <a href="https://nepalitimes.com/opinion/is-free-health-care-possible-in-nepal">Nepal’s healthcare</a> sector reveals that development in biomedicine was in large part due to assistance from Christian missionaries, despite Nepalis’ wariness towards them, visiting foreign <a href="https://nepalitimes.com/here-now/grass-is-greener-overseas-for-nepals-doctors">healthcare experts</a>, as well as <a href="https://nepalitimes.com/news/e75-million-eu-aid-to-nepal-for-covid-19-ckmyfbkq">international aid</a>.&nbsp; As <a href="https://nepalitimes.com/news/how-usaid-cut-affects-nepal">USAID fund cuts impact Nepal</a>, Jeremy Rappleye’s chapter on the US development assistance and Nepal’s modern education system is relevant read. He recalls how American educator Hugh Wood’s aid-centered blueprint for educational development in the 1950s was incongruous with what Nepali officials wanted. Wood’s model laid the groundwork for <a href="https://nepalitimes.com/banner/teaching-nepali-teachers-to-teach-better?fbclid=IwY2xjawIfg2JleHRuA2FlbQIxMQABHRlYZ7S9dci12M2TMdHcirodLAD3e5OHzlfKW0z07B4plWF8Ofxo88JPfQ_aem_Ka7WIxuhTW0ghPf2qD-Yzg">Nepal’s modern education</a>, writes Rappleye, although it was not entirely appropriate. Former USEF Nepal director Thomas Robertson takes on the US ‘Four Point Program’ aimed at making Nepal reliant on American support. With the region in the grip of the Cold War, the US sought to expand its sphere of influence in Asia, in particular to stop India from going the way of China. Nepal therefore became strategically important to America’s aspirations for the region, writes Robertson. This meant Washington poured aid and into Nepal, including anti-malaria programs and land reform initiatives — in stark contrast to <a href="https://nepalitimes.com/news/the-great-game-2nd-half">Donald Trump’s current pullout of USAID, MCC and other programs</a>. Mark Liechty ends the book with his exploration of the life and times of Boris Lisanevich and his Hotel Royal which ushered Nepal into the age of <a href="https://nepalitimes.com/news/missing-out-on-nepal-s-tourism-potential">tourism</a>. But Boris was not particularly well versed in the art of hospitality, and while Nepalis in this burgeoning sector realised the opportunities and went about realising those potentials Lisanevich continued to dwell in his anachronistic <a href="https://nepalitimes.com/news/nepal-britain-mark-centenary-of-1923-treaty">colonial fantasy</a> of Nepal, not doing himself any favours.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250220080248_ac072d9d13e541b5d8616f34edb4aae86a8859c6fe44682932408722fa9bff37.jpg" data-media-id="editor_23" data-image-id="20250220080248_ac072d9d13e541b5d8616f34edb4aae86a8859c6fe44682932408722fa9bff37" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Nepal in the long 1950s"> </figure>

Shristi Karki

Nepal in the world, the world in Nepal

Frustrated with revolving door <a href="https://nepalitimes.com/news/the-geopolitics-of-nepal-s-politics">politics</a> with the same <a href="https://nepalitimes.com/editorial/tried-tested-and-failed">tired, tested and failed </a>leaders, Nepal’s cybersphere is harking back to the good old days when we had strongmen rulers like <a href="https://nepalitimes.com/multimedia/jung-bahadur-s-destitute-descendants">Jang Bahadur Rana </a>or <a href="https://nepalitimes.com/news/king-mahendra-didn-t-pay-hunting-bill-in-us">King Mahendra</a>. The<a href="https://nepalitimes.com/here-now/inside-story-of-nepal-s-rana-dynasty"> century-long Rana oligarchy</a> ended 74 years ago this week, and the Shah kings airbrushed <a href="https://nepalitimes.com/here-now/the-insect-that-changed-nepal-s-history">Nepal’s history</a> to downplay their achievements and glorify their own dynasty. After <a href="https://nepalitimes.com/here-now/if-birendra-was-alive-nepal-could-still-be-a-monarchy">the monarchy</a> was abolished in 2008, <a href="https://nepalitimes.com/review/the-role-of-rituals-in-royalty">the Shah kings</a> were similarly vilified. But Nepali society is mature enough to realise that the truth is not all black and white. Jang Bahadur may have usurped power in a ruthless coup, but he was a geopolitical strategist way ahead of his time. Whatever you may say about King Mahendra’s efforts in quashing <a href="https://nepalitimes.com/news/is-democracy-too-expensive-for-nepal">democracy</a> and pushing a unitary state, he defended <a href="https://nepalitimes.com/opinion/guest-editorial/nepal-should-recognise-palestinian-sovereignty">Nepal’s sovereignty</a> and projected its international image right through the sensitive Cold War period. Jang Bahadur in England is a new Nepali language book by journalist Gajendra Budhathoki about the visit in 1850 by Nepal’s prime minister to England and France, the first by a South Asian potentate. He met Queen Victoria and by all accounts was able to establish Nepal’s presence on the world stage. Historians have long mulled why a devout Hindu like Jang Bahadur would want to break the taboo and cross the Black Waters. Budhathoki recounts the incident upon his arrival at Southampton on 2 May 1850, when British customs officials tried to check the belongings of the Nepali entourage. Furious, Jang Bahadur threatened to sail right back to France if they opened any of the bags. Jang had three main reasons for his trip. Essentially he was on a spy mission to assess <a href="https://nepalitimes.com/here-now/a-forgotten-gurkha-rebellion-e8z403ab">British military</a> might to decide if it was worthwhile for Nepal to try to militarily take back territory ceded to British India in the Sugauli Treaty of 1816. So, Jang asked his perplexed hosts to show him cannon factories, artillery and naval yards. He even visited Woolwich Arsenal (now the Royal Arsenal) not once, but three times.&nbsp; Read also: <a href="https://nepalitimes.com/here-now/looking-back-at-the-1923-nepal-britain-treaty">Looking back at the 1923 Nepal-Britain Treaty</a>, Santa Gaha Magar Suitably impressed, Jang decided to be Britain’s BFF, and even rode down to Lucknow with 3,200 Nepali troops to rescue the British from the Sepoy Mutiny of 1857. As a reward, the British gave back the Tarai districts of Banke, Bardia, Kailali, and Kanchanpur (Naya Muluk). This close relationship continued with Jang’s descendants right till the time the British left India in 1947. Jang Bahadur was also fed up with the Governor General Lord Dalhousie in Calcutta who tended to bully Nepal, and wanted to build direct contacts with his bosses in London. The British told him Dalhousie was their man in India, and Jang should deal with him. <a href="https://nepalitimes.com/banner/the-way-we-were">Jang’s visit to France</a> does not get as much attention in the book, but he was also trying to gauge France’s strength and to see if its military was more powerful than Britain’s. At that time, France was Britain’s main rival and was trying to make inroads in India. At the Louvre, Jang Bahadur was drawn to exhibits reflecting French military prowess. Later, when he met Louis Napoleon III, he asked if he could see a parade of 900,000 troops to assess France’s military might.&nbsp; Read also: <a href="https://nepalitimes.com/review/nepal-france-ties-in-photos">Nepal-France ties in photos</a>, Reeti KC Freshly returned from <a href="https://nepalitimes.com/here-now/a-long-way-to-europe">Europe</a>, an emboldened Jang Bahadur Rana led Nepal in a war against Tibet in 1855 which ended with the Treaty of Thapathali a year later. This was the third time Nepal and Tibet had fought, the first time being soon after <a href="https://archive.nepalitimes.com/regular-columns/guest-editorial/Prithvi-Narayan-Shah-a-visionary-leader,1102">Prithvi Narayan Shah</a> in 1788.&nbsp; The Qing Dynasty came to the rescue of Tibet, and while both sides claimed victory, the Sino-Nepalese War ended essentially as a stalemate with the Treaty of Betrawati.&nbsp; All of this is detailed in Axel Michaels’ book, Nepal: A History from the Earliest Times to the Present which is a recent English translation of his German Kultur und Geschichte Nepals published in 2018.&nbsp; Michaels is a Professor of Classical Indology and Religious Studies at Heidelberg University, and writes that Nepal mattered little to China. Proof of this is that while both Nepal and Tibet agreed to accept the suzerainty of the Qing emperor following the war, Nepal managed to retain its autonomy but Beijing asserted its control over <a href="https://nepalitimes.com/business/himalaya-to-lhasa">Lhasa</a>. And despite a clause in the treaty which stated, ‘if a foreign power attacks Nepal, China shall support Nepal’, China never did so during the1814–16 war with the East India Company.&nbsp; This practice has continued to this day. Aside from token petroleum shipments, Beijing did not help out Nepal during the Indian Blockade of 2015. Even though Nepali leaders have tried to play India off against China, the two do not find Nepal important enough to fight over and prefer to leave it as a buffer state between them.&nbsp; In that sense, Britain also did not press home its victory after 1816 and left Nepal alone. The malarial jungles to the south, rugged Himalayan terrain and the lack of marketable products (except soldiers) may have persuaded the traders at the East Indian Company that it was not worth the effort. There is a lesson from history here for Nepal: the country must look out for itself, and this requires deft diplomacy to understand what our giant neighbours really want and leverage it for our gain. This may require strategies like the ones made by Jang Bahadur and King Mahendra after all. Michaels is not a fan of either the Rana or the Shah dynasties. He says that although the Rana era is characterised as ‘a century of tyranny’, the description holds true for the Shah period as well.&nbsp; Michaels does not mince his words about Gurkha recruitment into the British and Indian Armies (another legacy of the Sugauli Treaty). He calls the mercenaries ‘cheap labour’ and Pushpa Kamal Dahal ‘represents a continuation of the King-Brahmin alliance’. In fact, he goes at length to discuss how the Khas-Arya used ‘Hindu state’ to homogenise a country that couldn’t have been more diverse. But democracy has not served Nepal well either. Corruption, impunity and lack of transparency are rife. And so, Michaels asks if Nepal is a failed state. No it is not, but it is a fragile state. He leaves us with these parting words: ‘If Nepal succeeds in continuing down this road, preserving its ethnic and cultural diversity, leaving the ethnic populations with a certain degree of autonomy, while at the same time integrating them into political decision-making processes, and if it manages the reforms needed for land-ownership, labour, education, infrastructure, then the country can become a model for unity in diversity, even in the age of leveling globalisation.’&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250222070248_a32db0a1e39c4a3a5158af81bbcf927aeb96524bcbc6b41086a223685642b367.jpg" data-media-id="editor_17" data-image-id="20250222070248_a32db0a1e39c4a3a5158af81bbcf927aeb96524bcbc6b41086a223685642b367" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Jang Bahadur in England "> </figure>  &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250222070252_e2fa5309f10d36f963243c24ea06d7d354d3dfaf24c7ef283d70369fbeabd02e.jpg" data-media-id="editor_18" data-image-id="20250222070252_e2fa5309f10d36f963243c24ea06d7d354d3dfaf24c7ef283d70369fbeabd02e" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Nepal Book"> </figure>  &nbsp;

Sonia Awale

Nepal is not a failed state, but it is a fragile one

Architecture can be a powerful agent of change, shaping not just spaces but the way people live, connect, and experience the world.&nbsp; For Nepal, which is <a href="https://nepalitimes.com/banner/natures-fragile-gift-to-nepal">gifted by nature</a> and rich in <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/ambassador-fund-cultural-preservation-nepal,2092">cultural heritage</a>, &nbsp;reviving rural architecture with modern amenities could hold the key to more <a href="https://nepalitimes.com/here-now/what-sustainable-tourism-means-in-practice">sustainable tourism </a>that benefits local people more. “<a href="https://nepalitimes.com/banner/bayalpata-hospital-in-nepal-wins-global-design-award">Design and architecture</a> are amazing tools to create a unique experience for visitors,” says Spanish architect Tomeu Esteva of Esteva i Esteva Architecture Studio. “Difficult destinations have beautiful hotels with design and comfort.” Esteva was in Kathmandu with his colleagues at an event organised by the Spanish Honorary Consulate at Dwarika’s Hotel last week to showcase buildings which Nepali architects can adapt with local material and design inputs.&nbsp; Rural architecture holds a unique significance: it is more than a shelter and must reflect <a href="https://nepalitimes.com/here-now/inking-an-idenity">local identity, culture</a> and <a href="https://nepalitimes.com/here-now/saving-humla-from-heritage-loss">heritage</a>. An area’s natural and cultural harmony can be upset by <a href="https://nepalitimes.com/here-now/protecting-protected-areas-from-infrastructure?fbclid=IwAR1wK0MDFlFST_2EYb3f54LS4-fPt6rYfLG1DJ1JaQsU3w8-ezyXIxGOqzk">poorly planned development</a>, speakers at the event said, but the environment can be improved and revitalised by well-integrated structures.&nbsp; Another Spanish architect, Belen Moneo, has designed hotels at elevations of 3,700m in her home country Spain that supply natural spring water spas. “<a href="https://nepalitimes.com/banner/lost-in-reconstruction">Creativity in construction</a> must be encouraged. Rural architecture always shows possibilities of what we can do better,” Moneo explains, adding that designs must enhance <a href="https://nepalitimes.com/opinion/the-healing-power-of-nature">the beauty of nature</a> and give a natural feel at a time when steel, glass and cement dominate <a href="https://nepalitimes.com/here-now/rebuilding-kathmandu-after-the-1934-quake">urban design</a>.&nbsp; This is why the <a href="https://nepalitimes.com/here-now/weaving-nature-into-craft">use of natural products</a> such as bamboo, local timber, straw and rammed earth are in demand from customers who want a fresh eco-friendly look encouraged in construction of rural architectural structures. The demand for boutique hotels has increased world over, with &nbsp;more and more tourists favouring aesthetics, experience and comfort over price. While creativity is an important part of <a href="https://nepalitimes.com/here-now/architecture-for-mountains">construction and architecture</a>, incentives to build and use <a href="https://archive.nepalitimes.com/article/nation/Building,370">rural construction materials</a> still remain minimal, and Moneo emphasises the significance of design and execution.&nbsp; Esteva helped design the Vana Retreat in Dehradun that kept the natural environment in focus, with the structure giving an elaborate aesthetic experience to visitors. Another example is Hotel Las Mercedes in the Dominican Republic which was designed and constructed by Moneo and the company she co-founded Moneo Brock, respecting and revaluing the traditional architecture of the area. Hotels providing such experience could attract tourists and revenue. The Spanish ambassador to Nepal Juan Antonio March Pujol said, “The role of architecture and architects in developing tourism is crucial, not only in urban areas but rural settings as well.”&nbsp; The concept of rural boutique hotels gained traction in Spain during the 1990s, particularly in regions like Majorca with economic and environmental sustainability as the main focus. In Nepal <a href="https://nepalitimes.com/opinion/12-full-opinion/guiding-nepal-s-tourism-industry">the tourism industry</a> directly employs about 1 million people, and makes up about 8% of the country’s GDP. In Nepal, the stone homes of <a href="https://nepalitimes.com/news/reviving-himalayan-vulture-and-culture">Mustang and Manang</a>, bamboo and mud structures of <a href="https://nepalitimes.com/here-now/the-tarai-s-shrinking-forests">the Tarai</a>, and the Kathmandu Valley’s terra cotta tile skylines, graceful temples, and tranquil bahal courtyards are all examples of <a href="https://nepalitimes.com/here-now/nepal-s-traditional-seismic-resistant-designs">Nepal’s traditional architecture</a>.&nbsp; Nepali architect Sarosh Pradhan has been working for the past eight years on the Brakka Village project in Manang Valley north of <a href="https://nepalitimes.com/banner/municipalities-want-to-manage-annapurna">the Annapurnas</a>. Other examples of this kind of rural architecture for high-end tourism are the Shinta Mani Hotel in Mustang and Khumbu Lodge below <a href="https://nepalitimes.com/news/mt-everest-pvt-ltd">Mt Everest</a>. Says Pradhan, “There are places in Nepal that radiate purity and embrace simplicity. Creating projects in such settings require deep reflection and thoughtful planning.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421030444_a07a23f6b60fa89c0f35b9dc1aaf19937da4881e6bfb2e1858f3c27dff91729f.jpg" data-media-id="editor_19" data-image-id="20250421030444_a07a23f6b60fa89c0f35b9dc1aaf19937da4881e6bfb2e1858f3c27dff91729f" data-rendition-name="original" width="4608" height="2184" loading="lazy" alt="A new architecture for Nepal's tourism"> </figure>  Rural architecture is not easy, and sometimes more expensive. Inflation, energy efficiency, <a href="https://nepalitimes.com/here-now/those-who-stay">the climate crisis</a>, and <a href="https://nepalitimes.com/banner/cost-of-living-in-a-big-city">increased costs of living</a> pose obstacles to sustainable rural architecture. Read also: <a href="https://nepalitimes.com/here-now/forgotten-international-starchitects-in-nepal">Forgotten international starchitects in Nepal</a>, Anne Feenstra and Varun S Bapu Esteva says faith and trust between client and architect is necessary for any project to be successful. He adds that architects must practice being humble, the process of designing always involves learning and not imposing their ideas on clients. Nepal is uniquely positioned for the growth of <a href="https://nepalitimes.com/banner/hiking-up-the-benefits-of-tourism">rural tourism</a> because of its stunning countryside as well as its internationally renowned traditions in holistic wellness. Creating infrastructure that is small, thoughtfully planned and that respects both tradition and contemporary hospitality standards is crucial. “Projects in Nepal can be made cost effective by using materials from houses that have been brought down,” says Esteva. “Pilot projects involving <a href="https://nepalitimes.com/banner/local-government-by-the-people-for-the-people-of-the-people">local people </a>and simple designing also helps the process.” <a href="https://nepalitimes.com/banner/vacant-homes-become-homestays-in-nepal">The growth of homestays in Nepal</a> is a step in the right direction, but they are still a bit too rustic for the international traveller who also wants comfort and is willing to pay extra for it. Upgrading the facilities in homestays and ensuring that the <a href="https://nepalitimes.com/here-now/an-archive-of-nepali-heritage">architectural heritage</a> of the locality is preserved using locally sourced building material could allow owners to charge more. Says Sangita Shrestha of Dwarika’s Hotel, “Our effort is to build upon rural architecture by empowering local communities and using what is available locally. We can fine tune and encourage indigenous design and training.” The vision goes beyond just boosting the economy, it is about building a future where tourism helps villages grow in a healthy and lasting way. Instead of using up resources, it gives back to the land and the people. It supports local communities by<a href="https://nepalitimes.com/opinion/staying-in-nepal-to-create-jobs"> creating jobs</a>, improving infrastructure, and protecting natural beauty. When done right, tourism can be a tool for <a href="https://nepalitimes.com/editorial/progress-and-or-preservation">preserving culture and nature</a>, not harming them. Architects must therefore see their work as more than just designing buildings, they also need to care deeply about people and places, especially in rural areas that can benefit the most.&nbsp; With global interest in sustainable and off-the-beaten-path travel increasing, Nepal stands at the cusp of a <a href="https://nepalitimes.com/news/missing-out-on-nepal-s-tourism-potential">tourism transformation</a> that values community-driven, eco-conscious hospitality. A mix of modern ideas and traditional knowledge could transform rural tourism in Nepal. Says Shrestha, “Young architects should spend time with <a href="https://nepalitimes.com/latest/the-unsung-heroes-of-conservation">local and indigenous communities</a>, listen to their stories, and learn from their <a href="https://nepalitimes.com/banner/life-and-livelihood-in-remote-nepal">ways of living</a>. These communities have deep knowledge about the land, materials, and climate. If this wisdom is used in new designs, it can help create tourism spaces that truly benefit everyone.” &nbsp;

A new architecture for Nepal's tourism

Extract from an addendum to Nepal's Two Wars, Chapter 2 in the updated edition of Essays on Nepal: Past and Present by Sam Cowan, a retired British Army general with a long association with the Gurkhas. The book was first published in 2018, and republished earlier this month by FinePrint exclusively on Amazon. The addendum details a one-to-one conversation the author had in the <a href="https://archive.nepalitimes.com/news.php?id=8884">Royal Palace </a>with the <a href="https://archive.nepalitimes.com/news.php?id=8371">King Gyanendra</a> in November 2002 just after he had taken his initial steps on the road that ultimately led to <a href="https://archive.nepalitimes.com/news.php?id=14681">the abolition of the monarchy</a> in Nepal in 2008. In the early evening of September 16, 2002, in my role as Colonel Commandant of the Brigade of Gurkhas, I had my second and last official audience with King Gyanendra to give him an update on the Brigade’s activities over the previous 12 months. I had some 6 or 7 such audiences with <a href="https://nepalitimes.com/here-now/preserving-king-birendra-s-family-home">King Birendra</a>.&nbsp; These were official affairs with the British ambassador of the day present, along with key <a href="https://archive.nepalitimes.com/news.php?id=12233">palace officials</a> and a representative from Nepal's Foreign Ministry. The two monarchs were very different in character and temperament, but both treated me with the utmost civility and made the audiences as relaxed and easy for me as possible.&nbsp; It is, however, worth recording that when the official business had been covered, King Birendra, with a twinkle in his eye, often ended by asking, “Now General, what’s the gossip in London?” The second audience with <a href="https://archive.nepalitimes.com/news.php?id=8026">King Gyanendra </a>was my last official act in uniform. We came back to Kathmandu in the first week of November (after treks) to stay for a few nights with our Defence Attaché before heading back to the UK. Waiting for me was a message from the Palace saying that King Gyanendra would like to meet me informally: <a href="https://archive.nepalitimes.com/news.php?id=6933">no uniform</a> and no ambassador.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080420_f9046f9882d4481781d14f2b64f18c7fbbea62562e1d74e3465de6d01fb43750.jpg" data-media-id="editor_7" data-image-id="20250421080420_f9046f9882d4481781d14f2b64f18c7fbbea62562e1d74e3465de6d01fb43750" data-rendition-name="original" width="1750" height="2406" loading="lazy" alt="Gyanendra crowned page 1"> <figcaption>Nepali Times Special Edition of 6-14 June 2001 with enthronement of Gyanendra. </figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080424_21333d6ae21828eb47fe3f849438d215fe2804460d47bb2896ef4aee4e895ad2.jpg" data-media-id="editor_8" data-image-id="20250421080424_21333d6ae21828eb47fe3f849438d215fe2804460d47bb2896ef4aee4e895ad2" data-rendition-name="original" width="1500" height="1857" loading="lazy" alt="Royal massacre"> <figcaption>Nepali Times 22-29 June 2001 covering the royal massacre after which Gyanendra became king. </figcaption> </figure>  Although I had no idea what the purpose of the meeting might be, events in Kathmandu since I last saw the king put me on edge. On October 4, 2002, Gyanendra had dismissed Prime Minister Sher Bahadur Deuba, allegedly for failing to hold <a href="https://nepalitimes.com/news/what-goes-on-in-nepal-s-elections">elections</a>. He had put in place a new prime minister and a cabinet personally selected by him. When I heard the news on my travels, the people I met were generally supportive of the king’s actions. There was a general view that something had to be done, the country was going nowhere, and the king deserved his chance, not least to solve<a href="https://nepalitimes.com/latest/14-years-after-conflict-no-closure-in-nepal"> the Maoist </a>problem. Back in Kathmandu, views were not so sanguine. The chosen prime minister, Lokendra Bahadur Chand, was a relic from <a href="https://nepalitimes.com/here-now/mob-movement-and-mayhem">the Panchayat period</a> whose party had failed to win a single seat in the last elections held in 1999. Some of the chosen cabinet ministers had, to put it mildly, dubious reputations, and others had no record of proven competence in any field. There was a fear that the king’s real motive in dismissing <a href="https://nepalitimes.com/editorial/deubas-denouement">Deuba</a> was to start to reverse the democratic gains made since 1990. I informed <a href="https://nepalitimes.com/news/nepal-britain-mark-centenary-of-1923-treaty">the British ambassador</a> about the invitation. He was strongly against accepting it, which was probably the clinching reason for my decision to do the polite thing and accept it. On the evening of November 7, 2002, I presented myself at the royal palace, alone and in civilian attire.&nbsp; As in the past, the Military Secretary, Major General Vivek Shah, met and escorted me into the presence of the monarch. This time, however, he was politely asked to leave the room and shut the door behind him. King Gyanendra greeted me warmly and invited me to sit down.&nbsp; Read also:<a href="https://nepalitimes.com/news/the-ghost-of-monarchy-returns-to-haunt-nepal"> The ghost of monarchy returns to haunt Nepal</a>, Shristi Karki  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080424_e382af945d0ad2a04ae41fabe5393f793dd10f54cb1220f111c7c9e7423eb558.jpg" data-media-id="editor_15" data-image-id="20250421080424_e382af945d0ad2a04ae41fabe5393f793dd10f54cb1220f111c7c9e7423eb558" data-rendition-name="original" width="1000" height="993" loading="lazy" alt="Gyanendra coup"> <figcaption>Nepali Times 4-10 February 2005 after king Gyanendra's coup imposed media censorship. anendra became king. </figcaption> </figure>  I had wondered, and to be truthful, had worried, not just about the purpose of the meeting, but about how the conversation might start and develop. I reduced my resolve to two points: be polite but speak candidly. The latter resolve was quickly put to the test with the king’s opening words: “Sam, [in previous meetings it had been ‘General’, you walk the highways and byways of this land more than most, tell me what the common man is thinking?” &nbsp;“Your Majesty, I have no idea what they are thinking, but they are waiting.” “Waiting?” “Yes, Your Majesty, they are waiting to see whether what you did some weeks ago in appointing your own prime minister and cabinet ministers is going to make any difference to their lives or whether it is just going to be more Kathmandu hot air.” “Everything is going to be difficult and is going to take time, a lot of time.” “Your Majesty, time is the one thing you don’t have. You must act quickly and decisively to take advantage of the opportunity you have created. Everyone knows that you have appointed these new ministers. Why don’t you get them in here one by one and tell them that they have three months to deliver a programme in their area of responsibility that is going to make a difference to people’s lives? Most will fail to do so. Sack them! It will be a powerful signal of your strong intent to deliver real change.” I can express the opening of our conversation in this way because just about every word is still etched in my mind. The king’s response to my last quoted words was to challenge me to give an example of something that could be delivered quickly. I can give a verbatim record of what I said in response to this unexpected challenge: “Health posts, Your Majesty, there is no shortage of them throughout the country as building them has been one of the sources of local corruption, but very few have any medicine to issue at present or have skilled people to assess and meet medical needs. Your Majesty, children are dying for lack of a few pills. Given the right priority, over a period, say of six months, every health post could be fully stocked with medicine and manned with trained people. This is something I could help to lead for you as I know it would have strong international backing. At last, people would know that you mean business.” As I warmed to the theme, I could see no sign of the king having any enthusiasm for the idea, and I quickly disengaged as it dawned on me, as it had clearly dawned on the king, that the reason for the deficiencies in health posts was to prevent any Maoist combatant from gaining access to any <a href="https://nepalitimes.com/opinion/tech-away/nepal-s-health-tech-industry-is-here-to-stay">medical support</a>, and if this meant people suffering, so be it. The subject of the Maoist insurgency inevitably came up, and I took the opportunity to elaborate on what is written in the final four paragraphs of the article above. I advised King Gyanendra that, self-evidently, since there were three parties in the conflict—him, the Maoists, and the political parties—it was imperative that he form an alliance with one of them, preferably the political parties; otherwise, he would find himself isolated, as the other two parties would inevitably, at some stage, form their own alliance. However, it quickly became apparent that the king’s mind was on a totally different track. On the Maoists, he told me that he had channels open to them, but he was scathing about the political party leaders. He made it clear that they would be waiting for a very long time before he gave any power back to them, and that is a polite way of expressing the actual words he used, but “crawling through the door” is a phrase which has stuck in my mind.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080424_5403455ff6168f0d202a96cb53edea69136d74d59b989cfcc7cc4a1d57672cb5.jpg" data-media-id="editor_17" data-image-id="20250421080424_5403455ff6168f0d202a96cb53edea69136d74d59b989cfcc7cc4a1d57672cb5" data-rendition-name="original" width="2000" height="1317" loading="lazy" alt="fall of monarchy"> <figcaption>Nepali Times 28 April-3 May 2005 with cover image by Ajay Joshi of jubilant protesters after street demonstrations sidelined king Gyanendra, paving the way for a ceasfire and restoration of democracy. </figcaption> </figure>  As the conversation developed, it became ever clearer that King Gyanendra had decided to go in alone, relying on the misleading assurances he was constantly receiving from <a href="https://archive.nepalitimes.com/news.php?id=14954">the army</a>, and no doubt his close advisers, that the Maoists could and would be quickly defeated militarily, and taken out of the equation. This would obviate the need for him to do any deal with the political parties.&nbsp; Thus, the way would be clear for him to establish a version of his father’s Panchayat system, under a constitution that would be granted to the people by him, their sovereign, as his father and brother had done in 1962 and 1990. As in those constitutions, ultimate power would have remained in the sovereign’s hands. This proposed direction of travel was very clear from what the king said to me. In sum, King Gyanendra was motivated by a desire to emulate his immediate predecessors by granting his people a constitution that would restore his father’s Panchayat system in a modern form and give him a central role in decision-making. What was particularly dispiriting was that beyond this single objective he had no plan worthy of the name, nor demonstrably did he have the people with the skills to implement an appropriate plan even if one had existed. Crucially and depressingly, there was little or no indication from the king that he realised that such a course of action could put Nepal’s monarchy into serious jeopardy, as indeed proved to be the case. <h2>King Twice</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250420110436_315d519fe3d68d2406ebe1480fed54720fbf21b8907a4da5cde751fdc623d445.jpg" data-media-id="editor_19" data-image-id="20250420110436_315d519fe3d68d2406ebe1480fed54720fbf21b8907a4da5cde751fdc623d445" data-rendition-name="original" width="1302" height="632" loading="lazy" alt="“Tell me what the common man is thinking!”"> </figure>  <a href="https://archive.nepalitimes.com/news.php?id=8371">Gyanendra Bir Bikram Shah has been king twice</a>. In 1950 he was enthroned briefly as a child king (left, above) by the Rana Prime Minister Mohan Shumsher when his grandfather, King Tribhuvan, fled to exile in India. In 2001 he was crowned king again after the massacre in the royal palace in which his brother King Birendra and nine other members of his family were killed by Crown Prince Dipendra.&nbsp; During his second reign, Gyanendra gradually asserted power by sacking Prime Minister Sher Bahadur Deuba in 2002, and then taking full control after the 1 February 2005 coup. He was sidelined after the ceasefire in April 2006, and became a commoner after the Constituent Assembly finally <a href="https://archive.nepalitimes.com/article/from-nepali-press/Ftnp-abolishing,624">abolished the monarchy in 2008</a>. In the past year, Gyanendra has tried to exploit public dissatisfaction with the political parties to restore the monarchy.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080432_26ef4a4b0e3cee9fdc6794446702efe16550d293904b4f6dd46fe35d4d10c788.jpg" data-media-id="editor_22" data-image-id="20250421080432_26ef4a4b0e3cee9fdc6794446702efe16550d293904b4f6dd46fe35d4d10c788" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Essays on Nepal by Sam Cowen"> </figure>

“Tell me what the common man is thinking!”

“It's Kathmandu.” Just as the family was sitting down for one of its extended lunches, that jubilant cry was from François Driard’s grandfather announcing the next posting for his diplomat parents.&nbsp; Driard (pictured) was 18 in the summer of 1996,<a href="https://nepalitimes.com/opinion/suburban-tales/chasing-a-nomad"> a bit of a hippie</a> already, and his life was about to change forever with the magical word “<a href="https://nepalitimes.com/banner/time-capsule-of-kathmandu">Kathmandu</a>”. “I was awed with that information from my grandfather, nothing else mattered … In France <a href="https://nepalitimes.com/here-now/tales-of-courage-and-suffering-cx95f89e">in the 1990s</a>, Kathmandu had a mythical aura,” Driard recalls. He came to Kathmandu for Christmas that year to visit his stepfather, the French Ambassador Michel Lummaux. It was to be the first of many visits during school holidays, before he decided to permanently settle down in Nepal. “Kathmandu, and Nepal, were very different then, it was magical, I liked the nature, the people, civilisation, temples, trees,” says Driard, who explored the country sitting on the top of buses. “Visitors talk about the crazy <a href="https://nepalitimes.com/banner/cost-of-living-in-a-big-city">urbanisation</a>, traffic jams today, and all that is true. But Kathmandu has not <a href="https://nepalitimes.com/here-now/loss-of-soul-and-soil">lost its soul</a>.” After his stepfather’s tenure in Nepal ended, Driard worked as a business reporter for international publications but decided he did not want to be anyone’s employee anymore. In 2007 he landed in Kathmandu with €20,000 in savings to invest.&nbsp; He knew a few crucial things about himself: he liked food and nature, which is very much tied up with his upbringing--full of lively conversations during lunch and dinner at the family table between <a href="https://nepalitimes.com/here-now/nepals-yak-cheese-is-on-world-map">abundant cheese, wine and cigars</a>. So he decided it would be cheese, and registered Himalayan French Cheese and went to the French Alps for a month to learn how to make Tomme de Savoie. “<a href="https://nepalitimes.com/banner/the-story-of-langtang-cheese">Cheese making is such an ancient craft </a>and so I thought I won’t need much money or studying which I hated and indeed, if you have a tamako bhado and fire you are set,” explains Driard. But Nepal’s temperature and humidity were not ideal, even at higher altitudes. The first customers for his cheese were the Hyatt Regency and Nina and Hager. But he needed to create a market for cheese in a country which only knew hard churpi in the north and soft paneer in the south. He started selling his cheeses at the Summit Hotel weekend market, expanding to his own 1905 Farmer’s Market which later moved to Le Sherpa in Maharajganj, where it is now, and also a market at Labim Mall in Pulchok. He had cow dairies in Nuwakot and Dhulikhel, and finally a yak cheese unit at 3,379m in Ramechhap. It was the yak blue cheese from here that went on to win a Gold Medal in France, putting Nepal’s French cheese on the world map. “People come and try our cheese at the market, they ask questions. There is a lot of education to be done about cheese,” adds Driard, who also has three cheese shops in the Valley. Driard now makes 25 types of cheese. The products are being noticed and every year he has French students coming to Nepal to learn the art of yak cheese making. “In France, one family or company makes one kind of cheese for generations. In that I’m very unique as a cheese artisan,” he says. “The students come in to learn but I tell them to also teach us something too, add another cheese to my collection.” Read also: <a href="https://nepalitimes.com/here-now/langtang-after-10-years">Langtang after 10 years</a>, Sonia Awale Being a foodie, Driard is now also dabbling in meat with his own charcuterie at Meatini with bacon, ham, sausage and pâtés. All of this is now served at his Emilio’s Pizza, a leafy hideaway in Lazimpat. His South Side in Moksh is probably the smallest wine bar in the world. “I call the process sublime,” says Driard of his ventures, which have grown organically. “You need the same temperature and humidity of 12°C and 80% for cheese, meat and wine.” Emilio’s speciality is the eight-cheese pizza (which has eight types of cheeses), and a pizza with bhutan topping (not the country but fried intestines and organs Nepali-style). He has opened a small branch at Courtyard in Pokhara.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250426070456_bacae302c040dc18eeecdeafda72ddf06a6d2cec138ea9be7e45fe94cdf8b5b3.jpg" data-media-id="editor_8" data-image-id="20250426070456_bacae302c040dc18eeecdeafda72ddf06a6d2cec138ea9be7e45fe94cdf8b5b3" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="8 cheese pizza"> <figcaption>Eight-cheese pizza</figcaption> </figure>  With two artisanal cheese units, two farmers’ markets, a <a href="https://nepalitimes.com/here-now/the-meat-of-the-story">meat processing unit</a>, a bakery, and wine bar he now envisions a vineyard so he can add Nepali wine to his repertoire. Another future plan is to start up an agri-tourism business where customers can drink, eat and work in peace. In the past 20 years in Nepal, Driard has not always succeeded in his ventures but this hasn’t curbed his enthusiasm. He is learning as he goes, and like an old wine, Nepal is growing on him. Its slowness suits his French art de vivre with eating slowly outdoors, having conversation, importing less.&nbsp; “I have proven that with even a little money you can do a lot of things in Nepal,” adds Driard. “In the West, they easily invest half a million euros on a cheese factory, I invested 10 times less.”&nbsp;

No country for bovines

Bhutan, the movie

Between the sacred and everyday

Il y a d’autres Annapurnas dans la vie des hommes

Kathmandu’s liquid landscape

Powerful movie upacks questions of identity

With love, labour and writing

A past foretold

Nepal in the world, the world in Nepal

Nepal is not a failed state, but it is a fragile one

A new architecture for Nepal's tourism

“Tell me what the common man is thinking!”

Fromage, vin et charcuterie Népalais

Bhutan, the movie