<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111410114/6372055c9c7e80680e0b28b0jpeg.jpg" alt="" width="1500" height="986"/><figcaption>Photo: SHANKAR DAHAL</figcaption></figure>Nepal’s Department of Foreign Employment (DoFE) issued more than 240,000 labour permits for migrant workers in 2021, even as the country reeled under the Covid-19 pandemic.Since 2008, the DoFE has issued<a href="https://www.nepalitimes.com/latest/the-long-wait-before-flight/" target="_blank" rel="noopener noreferrer"> labour permits</a> to more than 4 million Nepali migrant workers. But this figure does not include Nepalis living and working across the border in India, which does not require labour approvals as per the <a href="https://mea.gov.in/bilateral-documents.htm?dtl/6295/Treaty+of+Peace+and+Friendship" target="_blank" rel="noopener noreferrer">1950 Nepal-India bilateral treaty</a>. Nor does it include workers who travel overseas through backchannels.Even the <a href="https://www.nepalitimes.com/opinion/nepali-migration-in-the-2020s/" target="_blank" rel="noopener noreferrer">2020 migration report</a> from the Ministry shows that the number of Nepali workers seeking labour approvals has steadily declined since 2013, with <a href="https://www.nepalitimes.com/banner/kleptocrats-of-kathmandu-and-kualalampur/" target="_blank" rel="noopener noreferrer">Malaysia</a> followed by countries of the Gulf Cooperation Council (GCC) Qatar, UAE and Saudi Arabia being the primary destinations.Conversely, <a href="https://www.nepalitimes.com/latest/more-remittance-more-than-remittance/" target="_blank" rel="noopener noreferrer">remittances</a> sent by migrant workers are now worth over a quarter of Nepal’s annual GDP, and the conversation is shifting to the varying degrees of access of Nepalis from different backgrounds to destination countries.‘The tendency is for the better-off to earn higher wages and to be able to send back remittances of a higher value, and for the poor to earn lower wages and to be less able to send back remittances to the family members remaining in Nepal,’ write researchers David Seddon, Jagannath Adhikari, and Ganesh Gurung in their book The New Lahures: Foreign Employment and the Remittance Economy of Nepal.‘Those from the more affluent backgrounds are in a better position to gain access to higher pay and more secure employment, while those from less affluent backgrounds are in a relatively poor position in this regard.’The book includes findings of research conducted by the authors from 1997 to 1999 on <a href="https://www.nepalitimes.com/opinion/south-asias-migrants-shared-problems-share-solutions/" target="_blank" rel="noopener noreferrer">Nepal’s foreign labour migration</a> and remittance economy, and later studies into the labour migration sector. A new edition of the 2001 book has been updated to include the changing dynamics of migration and the remittance economy in the last 20 years, especially <a href="https://www.nepalitimes.com/here-now/nepals-economy-already-weak-takes-direct-hit/" target="_blank" rel="noopener noreferrer">during the Covid-19 pandemic</a>.The abuse and death of a Nepali domestic worker at the hands of employers in Kuwait in 1998 prompted the Nepal government to <a href="http://archive.nepalitimes.com/news.php?id=16350#.YfIiTeNBzOR" target="_blank" rel="noopener noreferrer">ban women from going to the Gulf to work as domestics</a>. The ban was eventually lifted, but similar immigration policies that limit female mobility have been introduced in the years between, including <a href="https://www.nepalitimes.com/here-now/history-of-female-immobility-in-nepal/">a 2021 proposal requiring Nepali women under 40 travelling to the Gulf or Africa to present consent from a guardian and local government</a>.In August 2004, 12 Nepali labour migrants led to Iraq for work under false pretences <a href="http://archive.nepalitimes.com/news.php?id=1872#.YfIi4eNBzOQ" target="_blank" rel="noopener noreferrer">were abducted and killed by insurgents</a>, their execution filmed and released by the extremists for the world to see. Thirteen Nepali security contractors were killed and five injured by a suicide bombing in 2016 while en route to their jobs at the Canadian embassy.A July 2021 mobile video of a Nepali security guard in Malaysia getting beaten up by his supervisor prompted Nepalis to share their own experiences of violence against migrant workers in Malaysia.The <a href="https://www.nepalitimes.com/here-now/afghanistan-abandoned/" target="_blank" rel="noopener noreferrer">Taliban takeover of Kabul</a> in August 2021 brought to light the plights of potentially<a href="https://www.nepalitimes.com/latest/who-will-rescue-nepalis-from-afghanistan/" target="_blank" rel="noopener noreferrer"> thousands of stranded Nepalis</a> working to protect embassies of US and NATO countries, as well as undocumented migrants in Afghanistan.In Qatar, as many as 1,600 Nepali workers are believed to have died in the past decade <a href="https://www.nepalitimes.com/banner/human-rights-referees-blow-whistle-on-world-cup-fouls/" target="_blank" rel="noopener noreferrer">after the country won the bid to host the FIFA World Cup 2022</a>.Read also: <a href="https://www.nepalitimes.com/editorial/the-days-of-international-migration/">The Days of International Migration</a>These incidents are only the highlights of Nepal’s tragic migrant history that made it to the media. Yet, there are many more success stories of workers who have done well for themselves and supported families back home, while at the same time keeping Nepal’s economy afloat.Yet, over the years, the Nepal government’s treatment of the labour export sector, whether in terms of policy-making or bilateral discussions, have not brought long-term benefits to workers. On the contrary, many Nepalis have had to resort to taking illegal channels and routes to travel and work overseas, further risking their lives.This has also made it impossible for Nepal’s authorities to pinpoint the number of undocumented Nepali migrants across Asia and the Gulf, let alone ensure their rights and safety. Preliminary data of the 2021 census released this week shows that there are only 2.6 million Nepali workers abroad, which seems to be a gross undercount (see box, below).“While economic diplomacy has been incorporated into our foreign policy, discussions about labour diplomacy have not moved forward,” said migration expert Ganesh Gurung, co-author of The New Lahures, in his keynote address at the Kantipur Migration and Remit Summit 2021.Indeed, in recent years experts have pointed out the need to diversify out-migration destinations to include better, higher paying jobs for Nepali workers seeking employment abroad. The need to ensure access to safer and better-paying labour destinations for Nepalis of all socio-economic as well as socio-cultural backgrounds have also been highlighted.Added Gurung: “We are sending Nepalis to the Gulf, Malaysia, and India —countries that earn them the least amount of income but with some of the worst human rights records in the world … We have the strength of the Gurkha reputation in the security sector, but we have not been able to use it to tap the market in Europe, or North America.”The Ministry of Labour’s 2020 Migration Report prioritised the diversification of labour destinations and employment sectors. The report read: ‘More flexible approaches such as revised time limits on employment contracts for short-term opportunities, employment in emerging sectors … and innovations in joint partnerships … should be considered.’However, into the third year of the pandemic and the third Covid wave, Nepal’s government does not seem to have learnt its lesson and has no clear short-term plans to manage Nepalis leaving for overseas jobs, even as it continues to issue labour permits. Nor has it been able to integrate returning migrants in Nepal with support.As the highly contagious variant spreads across the world, there is no clear information about when and where migrants can receive booster shots. The paperwork for workers is laborious, confusing and ridden with corruption. Recruiters blatantly exploit workers, and <a href="https://www.nepalitimes.com/here-now/diaspora-diaries-1/" target="_blank" rel="noopener noreferrer">mislead them about jobs and earnings overseas</a>.“I was told that I could get the <a href="https://www.nepalitimes.com/here-now/boosting-booster-jabs-against-omicron/" target="_blank" rel="noopener noreferrer">booster shot</a> here,” says a man waiting near a crowd of people registering for their first and second doses in front of Shahid Memorial Hospital in Kalanki this week. “I have to leave the country soon, but no one seems to know about it.”The security guard at the vaccination booth asks him what kind of frontline worker he is. He is then promptly told that booster shots are not available for those going overseas.Reading The New Lahures puts the individual everyday hassle of Nepal’s desperate migrant workers into perspective and historical context. How the government benefits by shifting responsibility for finding work for its citizens at home by driving them away, and then props up the economy with the money they send back.Yet the same government invests so little in making life easier for those very workers, ensure that they are not abused and exploited by recruiters, and getting Nepal’s embassies to look after <a href="https://www.nepalitimes.com/here-now/in-the-minds-of-nepals-migrant-workers/" target="_blank" rel="noopener noreferrer">their welfare while abroad</a>.The New Lahures: Foreign Employment and the Remittance Economy of NepalAdroit Publishers, 2021219 pages<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111410114/6372055f9c7e80680e0b28b1jpeg.jpg" alt="" width="686" height="1096">Census undercount?The <a href="https://cbs.gov.np/wp-content/upLoads/2022/01/Preliminary-report-2021-final.pdf" target="_blank" rel="noopener noreferrer">preliminary date of the 2021 Census</a> that was released this week has interesting new revelations that all point to the country having defused its <a href="https://www.nepalitimes.com/latest/nepal-holding-census-despite-covid-and-boycott/" target="_blank" rel="noopener noreferrer">demographic bomb</a>. However, some of the growth is uneven and there are indications of possible problems in future with an ageing population.<ul><li>Nepal’s annual population growth rate dropped to only 0.93% from 1.34% ten years ago</li> <li>The proportion of Nepalis living in the Tarai grew to nearly 54%</li> <li>Two-thirds of Nepalis live in urban areas</li> <li>The male-female ratio is 95.9:100, meaning there are 600,000 more women than men in Nepal</li> <li>The fertility rate is now approaching replacement level: 2.3 children per mother</li> <li>67% of the population is made up of working-age youth, which is Nepal’s ‘demographic dividend’</li> <li>Madhes Province has the most people, making up 21% of the population</li> <li>Kathmandu district’s population is now 2.02 million</li></ul><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111410114/637205619c7e80680e0b28b2jpeg.jpg" alt="" width="1500" height="1000">However, the census data shows that there are 2,169,478 Nepalis living abroad, and experts say this is a gross undercount. There are said to be at least 3 million Nepalis working just in India, and the figure for labour permits show at least 2 million in the Gulf, Malaysia, Korea and Japan. And this does not even include the number of students who have gone abroad.Even the head of the Central Bureau of Statistic Nebin Lal Shrestha said in media interviews that he was personally surprised by the low figure. He said there could have been an undercount because households where all members were abroad were not counted.However, among those abroad, the proportion of women has increased from 12% to nearly 19%. The reason for this could be greater <a href="https://www.nepalitimes.com/editorial/3-4th-of-the-sky/" target="_blank" rel="noopener noreferrer">gender equality in Nepal</a>, increase in female literacy, overseas demand for domestic and caregivers.

Shristi Karki

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No country for young men

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110121148/636ce5759c7e80680e09670cjpeg.jpg" alt="" width="1750" height="1168"/><figcaption></figcaption></figure>Nepal is being engulfed by a second Covid-19 wave, but that has not deterred the <a href="https://cbs.gov.np/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://cbs.gov.np/&amp;source=gmail&amp;ust=1618706386602000&amp;usg=AFQjCNHjpdB6VBkaD12OSHCdtm5WKfbnAA">Central Bureau of Statistics</a> (CBS) as it puts finishing touches to an <a href="https://www.nepalitimes.com/banner/everybody-counts-in-nepal/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.nepalitimes.com/banner/everybody-counts-in-nepal/&amp;source=gmail&amp;ust=1618706386602000&amp;usg=AFQjCNHWsKnBlwWEq9HjHve2mVa1kbn0OQ">ambitious National Population and Household Census</a> scheduled for 8-22 June.CBS has devised three phases of training at the central, provincial and local levels, and has completed the central and provincial briefings. In the final phase, officials trained in previous sessions will instruct 8,000 census supervisors and 39,000 enumerators during week-long sessions in late April and late May respectively.The data collection will be more comprehensive and detailed, with the use of three separate questionnaires: House and Household Listing, the main questionnaire, and the Community Questionnaire. The main questionnaire with 55 questions will be the longest questionnaire out of any other country that conducts a census, while the Community Questionnaire will be the first of its kind used in a national census.The census will also make more prominent use of technology in the data collection process with enumerators deployed within Kathmandu Valley set to use electronic tablets to record information.Each national census since the first one has shown increased diversity in terms of ethnicity, religion and languages spoken. This year’s census is Nepal’s 12th and because of greater social awareness, inclusion and empowerment, the results are expected to reflect the country’s changing socio-political and demographic landscape more accurately, and add to the country’s linguistic, cultural, and ethnic richness.The first four census from 1911 to 1941 were primarily head-counts conducted to gather data about able-bodied Nepalis who could be sent to fight the British Empire’s wars overseas. However, the censuses since 1952 have documented the country’s changing social demography.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110121148/636ce5789c7e80680e09670djpeg.jpg" alt="" width="960" height="626"><figcaption> </figcaption></figure>‘The democratic wave in Nepal after 1990 played a major role not only in collecting better census data on ethnic/caste, linguistic and religious groups but these data have also become instrumental in understanding the interethnic and inter-religious relationships among various groups of people,’ writes Dilli Ram Dahal in the 2014 <a href="https://www.google.com.np/url?sa=t&amp;rct=j&amp;q=&amp;esrc=s&amp;source=web&amp;cd=&amp;cad=rja&amp;uact=8&amp;ved=2ahUKEwjCnuuJioPwAhV_wzgGHVVVBkgQFjAAegQIBBAD&amp;url=https://nepal.unfpa.org/sites/default/files/pub-pdf/Population%2520Monograph%2520V02.pdf&amp;usg=AOvVaw31jW_JvStlSNQMJhlKSRuN" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.google.com.np/url?sa%3Dt%26rct%3Dj%26q%3D%26esrc%3Ds%26source%3Dweb%26cd%3D%26cad%3Drja%26uact%3D8%26ved%3D2ahUKEwjCnuuJioPwAhV_wzgGHVVVBkgQFjAAegQIBBAD%26url%3Dhttps://nepal.unfpa.org/sites/default/files/pub-pdf/Population%252520Monograph%252520V02.pdf%26usg%3DAOvVaw31jW_JvStlSNQMJhlKSRuN&amp;source=gmail&amp;ust=1618706386602000&amp;usg=AFQjCNGADSwyVNWu0nLEuMTaNEfkVJRLMQ">Population Monograph of Nepal</a>.Nepal’s topographical range and its location astride the Himalaya has given the country ethno-linguistic diversity unparalleled in the world. The first modern census of 1952-54 was also the first to collect data on languages spoken, and all following census has asked respondents their ‘mother tongue’ and their ‘second language’.The 1952 census put Nepal’s language count at only 44, and the number actually decreased in the three subsequent censuses, to 36 in 1961, then more dramatically to 17 in 1971. In fact, responses to census questionnaires on social demographic data show a direct correlation to Nepal’s political and socio-cultural evolution. For example, the number of languages began to increase from the 1991 census onwards.“Since the restoration of democracy in 1990, there has been a sharp rise in ethno-linguistic awareness among linguistic minorities, including indigenous peoples about their mother tongues,” writes Yogendra P Yadava in the Population Monograph.The <a href="http://archive.nepalitimes.com/blogs/thebrief/2011/09/27/nepals-population-26-6-million/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=http://archive.nepalitimes.com/blogs/thebrief/2011/09/27/nepals-population-26-6-million/&amp;source=gmail&amp;ust=1618706386602000&amp;usg=AFQjCNH25d0c3bd_PGzngduCr1m3tzb0-w">2011 census</a> puts the official number of languages at 123. Of them, 19 are non-Nepali languages, some of which include Arabi, Russian, Chinese, Spanish. However, the National Language Commission has identified eight more languages since its establishment in 2016, and this is expected to be reflected in this year’s count.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110121148/636ce57a9c7e80680e09670ejpeg.jpg" alt="" width="1119" height="822"><figcaption> </figcaption></figure>Yet, even as new languages are identified, some of Nepal’s indigenous languages are in <a href="https://www.nepalitimes.com/here-now/lost-in-translation/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.nepalitimes.com/here-now/lost-in-translation/&amp;source=gmail&amp;ust=1618706386602000&amp;usg=AFQjCNGpgoEsPRha7u6Ds9SWg0FHV6X6ZQ">danger of becoming extinct</a>. The 2011 census identified 37 languages having less than 1,000 speakers as being endangered. Among them, the Dura, Kusunda, and Tillung languages have only one speaker each left, and may not even register in this year’s census.“The status of Nepal’s languages and linguistic diversity have reflected well in Nepali censuses only during periods of democracy, and not in times of tyranny and autocracy,” explains Lok Bahadur Lopchan of the Nepal Language Commission. Indeed, fluctuations in the language count correspond with major political upheavals in Nepal’s history.In a bid to better understand Nepal’s linguistic diversity and identify the status of languages spoken, the Commission and CBS have introduced a new question to the language section in the census forms. In addition to ‘mother tongue’ and ‘second language’, respondents this time will also be asked to mention their ‘ancestral’ language.“Because the language of teaching and communication is predominantly in Nepali, the mother tongue for many people across Nepal’s ethnic communities has become Nepali as well. Adding ancestral language to the questionnaire will help us ascertain which languages have lost speakers,” Lopchan explains.In fact, Dilli Ram Dahal notes in his analysis that “dominant groups, such as Newa, Magar and Rai are switching over in large numbers to the Nepali language, not only because it is an official language but also because of their day to day interaction with the Nepali language speaking communities.”“If the respondents answer openly, we might get more accurate data, and there is a possibility that the total number of endangered languages will be double of what it is now,” adds Lopchan.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110121148/636ce57d9c7e80680e09670fjpeg.jpg" alt="" width="960" height="652"><figcaption> </figcaption></figure>Meanwhile, data collection in the census could also be affected by an increasing number of inter-ethnic, multi-lingual families as the country goes through a cultural shift."We are inherently a patriarchal society, so the data about ancestral language might be dominated by the male side of the family in case of inter-ethnic or inter-caste families, even if the first language the respondent has learned is that of the mother’s,” notes Lopchan. “In such cases, respondents might record their father’s language as the ancestral language and their mother's language as their mother tongue. Or, they might have learned to speak only in Nepali for convenience.”Unlike fluctuations in data related to language, the number of Nepalis practising various religions has continued to increase ever since Nepal began to keep faith records in the census of 1952/54. The 1952 census recognised only three major religions: Hindu, Buddhist, and Islam. Jainism and Christianity were added to the census in 1961, Kirat in 1991, Sikh and Baha’i in <a href="http://archive.nepalitimes.com/news.php?id=8345#.X6oMhi8RoWo" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=http://archive.nepalitimes.com/news.php?id%3D8345%23.X6oMhi8RoWo&amp;source=gmail&amp;ust=1618706386602000&amp;usg=AFQjCNHiGzP6IHzsdfSl1d-rW4IeZK7QuA">2001</a>, and Bon and Prakriti Dharma being the latest additions in 2011.However, even as the absolute number of Nepalis practising various religions increase, the percentage of Nepalis who identify as Hindu has declined over the years from 89% to 81% of the total population. Meanwhile, the percentage of Nepali Christians has continued to increase from zero in 1952 to 1.4% of the population in 2011.The gradual decline in the percentage of Nepal’s Hindu population has brought to the forefront conversations about religious freedom after the country became secular, but has also been a cause for concern about religious conversion and proselytisation by western and Korean Evangelical groups in recent years.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110121148/636ce5809c7e80680e096710jpeg.jpg" alt="" width="1125" height="800"><figcaption> </figcaption></figure>Revealingly, the 2011 census showed that the number of Nepalis identifying as Christians was 85,000 in urban areas and almost 290,000 in rural areas.‘As most of Nepali people live in rural areas, it is natural that there are more people following a particular type of religion in rural areas. But it also gives a strong message that rural people could be motivated more easily to change their religion if external factors play a role in following their religious faiths or values,’ writes Dilli Ram Dahal in the Population Monograph.This also raises concerns about how individual respondents might hesitate to be forthcoming about their religious identity due to a pressure to say they belong to the same faith as their family members, or fear of ostracisation if they admit to following a different religion. But census officials do not believe these issues will affect the accuracy of data this year.“Religion is an individual choice, and as such, respondents are free to disclose their religion regardless of family or ethnic background,” says Tirtha Raj Chaulagain of the CBS. “Our enumerators are trained to ask questions individually to each member of the household, so we anticipate little error in data as far as religion is concerned.”CBS has identified 10 major religious groups from the previous census, in addition to having an ‘others’ section. Yet even as data and discourse around religious diversity have increased, there is a distinct lack of conversation surrounding individuals who might be atheist or agnostic. This can be attributed to the intricate links between religion, culture and tradition in Nepali society that informs the everyday lives of Nepalis. Additionally, the reluctance to be open about one’s religious identity might also extend to a disinclination towards disclosing the absence of any religious faith.“While we do not have a section for such individuals, we do have an ‘others' section, where respondents are free to specify that they do not identify with any religion,” says Chaulagain. “The fact is, if enough respondents had previously specified being atheist or agnostic, we would have coded and categorised it immediately."<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110121148/636ce5839c7e80680e096711jpeg.jpg" alt="" width="960" height="636"><figcaption> </figcaption></figure>Even though an individual or community’s ethnic identity is intricately tied to a sense of linguistic and religious belonging, caste and ethnicity were only included for the first time in the 1991 census, 40 years after Nepal began to keep records of language and religion. Sixty caste or ethnic groups were identified in the 1991 census, 100 in 2001 and 125 in 2011.“The rise in the consciousness of identity, and the consequent desire to project one’s group as distinctive and unique, has also contributed to the increase in the number of caste and ethnic groups,” writes Pitambar Sharma in his 2014 analysis of the 2011 census, <a href="https://soscbaha.org/wp-content/uploads/2019/11/some-aspects-on-nepals-social-demography.pdf" target="_blank" rel="noopener noreferrer">Some Aspects of Nepal’s Social Demography</a>.In fact, rising ethnic awareness and openness have resulted in a sharp population increase of some ethnic communities like the Kami and Badi that previously went underreported. The Kami population increased by 40.4% from 2001 to 2011, going from almost 0.9million to more than 1.2 million. Meanwhile, the Badi population went from 4,893 in 2001 to 38,603 in 2011, increasing by 678%.“In the case of Kami, many of them had concealed their own caste identity, putting down a surname of either the high-caste Hindu groups or simply reporting themselves as Dalit, without identifying their own caste in the 2001 census,” writes Dilli Ram Dahal. “Recording of Badi was also the same in the 2001 census. Many of them simply put their family name “Nepali”, and later the CBS labelled them as Dalit or unidentified Dalit.”<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110121148/636ce5869c7e80680e096712jpeg.jpg" alt="" width="960" height="626"><figcaption> </figcaption></figure>Indeed, ethnic and caste groups counted in the ‘other’ category have also decreased over the years, with the numbers going down from more than 800,000 in 1991 to a little more than 100,000 in 2011. This signifies that CBS has been collecting more accurate data and is becoming more inclusive and aware of Nepal’s diverse ethnic landscape.Meanwhile, internal migration has led to depopulation in the mountains and hills of Nepal in the last decade, with people moving South to the Tarai in search of better opportunities. 'Ethnic groups who have moved away from their native areas were more concentrated in the Tarai areas adjoining their hill habitats,' writes Pitambar Sharma in his analysis. This has made the Tarai more ethnically diverse and more heterogeneous than the hill and mountain populations. In comparison, major Tarai caste/ethnic groups were less mobile, continuing to reside in their native areas.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110121148/636ce5899c7e80680e096713jpeg.jpg" alt="" width="876" height="715"><figcaption> </figcaption></figure>The effects of urban migration are also clear in cities like Kathmandu, where significant migration by people of other ethnic communities has led to the Newa community no longer remaining a majority in terms of population, according to the 2011 census.Yet even as Nepalis seek to carve out separate identities in the current socio-cultural climate, studies and experts acknowledge that there is a gap in data due to the absence of extensive surveys to identify Nepal’s distinct ethnic compositions and cultures.Read also:<a href="https://www.nepalitimes.com/latest/lies-damned-lies-and-statistics/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.nepalitimes.com/latest/lies-damned-lies-and-statistics/&amp;source=gmail&amp;ust=1618706386602000&amp;usg=AFQjCNGs5AKAqBxWcsFpWndSFaItFSLfSg">Lies, damned lies, and statistics</a>, Ramesh Kumar<a href="https://www.nepalitimes.com/latest/remembering-the-1961-census/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.nepalitimes.com/latest/remembering-the-1961-census/&amp;source=gmail&amp;ust=1618706386602000&amp;usg=AFQjCNFNnRId5olOIWaMI35aM8tnwor0xA">Remembering the 1961 census</a>, Bhairab Risal

Nepal to conduct census amidst Covid-19 surge

With Saturday's deadline on Malaysia’s announcement of new criteria for selecting private recruiting agencies for migrant workers having lapsed, Nepal and Bangladesh have rejected the conditions.
The Malaysian move three weeks ago came in the aftermath of deadly GenZ riots in September, when Nepal’s interim government does not have designated heads in the Foreign Ministry and the Labour Ministry.
Interim Prime Minister Sushila Karki instructed the Labour Ministry to examine the implications of the standards and recommend appropriate steps to address them, but it has said it cannot send Nepali workers to Malaysia based on those criteria.
“In line with Nepal’s foreign employment policy and regulations, we are currently unable to accept or implement the proposed criteria,” says Pitambar Ghimire, spokesperson at the Ministry of Labor, Employment and Social Security in Kathmandu.
In response to the government’s request for their opinion on the Malaysian stipulation, the Nepal Association of Foreign Employment Agencies (NAFEA) has also flatly rejected the criteria, saying it could create a harmful syndicate and restrict fair competition, violate Nepal’s Constitution and laws, and increase recruitment fees that workers must pay.
On 25 October, the Malaysian Ministry of Foreign Affairs sent letters to the governments of Nepal, Bangladesh, Burma, Pakistan and India with 10 criteria meant to ‘rationalise the number of licensed private recruitment agencies permitted to facilitate recruitment and placement of workers to Malaysia’.
The proposed criteria include: at least five years of operating experience, deployment of 3,000 workers in the past three years of operation, experience sending workers to at least three countries, valid licenses and good conduct certificates, five employer testimonials, operating their own training and accommodation centres, and even a requirement for the staffing agency to have a 10,000 sq m office maintained for three years.
“We have communicated our views to the Ministry of Foreign Affairs, and have proposed discussing various labour related matters with our Malaysian counterparts diplomatically through bilateral dialogue and negotiations including renewal of the Nepal-Malaysia labour agreement,” Pitamber Ghimire said.
NAFEA has urged the government to prevent this measure from moving forward using diplomatic channels, and has held &nbsp;several gatherings and press conferences opposing the proposal since the Malaysian letter was received three weeks ago.
“We have taken commitment letters from members that they will not be engaged in activities related to the syndicate,” said Sujit Shrestha of NAFEA. “And if they break the commitment, they will face consequences including the revocation of their NAFEA membership. These letters also send a strong message to the government that this is irrevocably and collectively rejected by the industry.”
Bangladesh has also not accepted the proposal despite the 15 November deadline to send a list of recruiters that meet the criteria. That in itself would have been an impossible task to complete to begin with even if the government had accepted the proposal.&nbsp;
According to media reports, Bangladesh has sent a letter to the Malaysian government requesting that three of the proposed criteria be relaxed. This includes flexibility regarding the requirements for a 10,000 sq ft office, a dedicated training center, and the condition of having deployed 3,000 workers in the last five years. Despite the official request to Malaysian authorities, the Bangladeshi Government has also been collecting applications from recruiters who meet Malaysia’s proposed criteria, raising confusions about the contradictory stance.&nbsp;
Just like NAFEA, the recruitment association in Bangladesh, the Bangladesh Association of International Recruiting Agencies (BAIRA) has also outright rejected the proposal including in a letter to the Bangladeshi government, calling the criteria ‘unprecedented and exclusionary, unreasonable, discriminatory and syndicate-driven &nbsp;that would effectively disqualify 99% of legitimate agencies from participation’.&nbsp;
Now that the ball is back in Malaysia’s court and the proposal has not gained much support from two of the major origin countries, it will be interesting to see how they respond.

Nepal, Bangladesh reject Malaysian conditions

New and old, businessmen and former diplomats, engineers and academics — they have all been trooping to the Election Commission to register political parties ahead of the Sunday deadline.
Till press time Thursday, five new parties had been registered and 21 new parties were in the process of applying. Behind the scenes, new parties are head-hunting, well-known figures are shopping for parties to join, while older parties are splitting or uniting to form new united parties.
“It is reason for optimism that people are enthused to form new parties,” notes political analyst Indra Adhikari. But, she adds, this does not mean that despite the celebrity status they will win votes and succeed in politics.
The outlier in all this are the Nepali Congress (NC) and the UML, which are still licking the wounds after being swept out of power by the GenZ protests in September. Neither are too keen on elections because of the prospect of losing badly.
Former prime minister K P Oli is the most recalcitrant, and seems to want to scuttle elections so Parliament will be reinstated. After announcing that he was stepping down, the NC’s Sher Bahadur Deuba has had a change of heart in Singapore and is gunning to restore Parliament.
Neither party and their leaders have shown any remorse for the 8 September massacre, or understood the outrage on the streets against their decades-long incompetence and corruption. &nbsp;
Among those registering parties are various GenZ youth groups and family members of those killed during the September protests. Notable among the new parties certified this week was Gatishil Loktantrik Party (गतिलो) backed by Buddha Air founder Birendra Basnet and led by sociologist Dinesh Prasai. Dharan Mayor Harka Sampang’s Shram Sanskriti Party is also registered.
Energy and Infrastructure Minister in the interim government Kulman Ghising has backed the Ujyalo Nepal with former secretary Anup Kumar Upadhyaya as its chair. Ghising has been playing coy about his political ambitions, and is planning to resign from his cabinet post before elections.&nbsp;
Ghising had been talking to Rabi Lamichhane’s RSP about joining, but that negotiation failed. Former RSP lawmaker Sumana Shrestha was supposed to join Ghising, but pulled out following Ghising’s reluctance to resign from government.
Ghising has much public support because he is credited with ending power cuts as head of the Nepal Electricity Authority, but is now getting flak for being unwilling to give up his ministerial portfolios while still wanting to contest elections. &nbsp;
Ujyalo has hit other snags. GenZ activist Tashi Lhazom, who was considered for a Cabinet position last month but was dropped by Prime Minister Sushila Karki, has said she is not in Ujyalo despite being listed as a Central Committee member. Another member has said that he will not be a part of Ujyalo due its “a lack of political culture”.
Even though Nepalis from across backgrounds and professions are eager to participate in the country’s new political landscape, there are doubts about the structure of their parties, ideology and electoral platforms.&nbsp;
Hurriedly set up parties without a shared philosophy have less chance of political influence and longevity. For example, the RSP was formed just months before the 2022 polls to become the fourth-largest party in Parliament, has lost its momentum, and its leader is in jail.
“Parties like the RSP, which did some positive work after being elected, have still not been able to establish a clear ideological roadmap or organisational structure,” Adhikari says. &nbsp;“It is easy to form parties, the real work goes into building an institution, which is the hard part”
Meanwhile, despite expectations of increased and inclusive youth participation not just at the polling booths but also on the ballot, only a few GenZ-led parties are applying at the Election Commission. They include the Rastriya Pariwartan Party and the Rastriya GenZ Party Nepal. Most other parties are led by men in their 40s, even in their 70s.&nbsp;
Analysts note that despite hopes of young blood in politics, Nepalis are still inclined to trust those with experience, as evidenced by GenZ’s choice of Sushila Karki to succeed KP Oli as Prime Minister after the September protests.&nbsp;
“So it will be difficult for young Nepalis without prior political experience to lead parties and it will be even more difficult for them to cultivate enough public trust to get votes,” says Adhikari.&nbsp;
Then there are the old political players, who have been breaking up and making up new alliances. Resham Chaudhary quit his Nagarik Unmukti Party and registered a new one.
Last week, Puspha Kamal Dahal’s Maoist Centre, and Madhav Kumar Nepal’s Unified Socialists merged along with smaller leftist parties to form the Nepali Communist Party (NCP). Disgruntled former UML members like Bhim Rawal have also joined the NCP. On the other hand, Janardan Sharma has fallen out with Dahal and is going his own way.&nbsp;
Even though the NC, UML and NCP show little sign that they have learnt their lesson and will be turning a new leaf, they still have the party organisation and vote banks to fall back on at election time in the runup to 5 March. &nbsp;
Says Adhikari: “At the end of the day, Nepali society remains hyper-partisan. And although the newly-formed parties and their popular candidates may give older leaders a run for their money, established parties will still benefit from their solid vote base.”

Party Time

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

The periphery cannot hold

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

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