For the last thirty years, Kapil Mani Dixit has been obsessed with the naked human figure. All he has painted are female and male nudes.&nbsp; He has drawn the human body so often that he can paint them from memory. The intention is not to draw perfect bodies like Greek statues, but evoke emotions about human force, frailty or beauty among viewers. “I don’t need models anymore,” says Dixit, who has a solo exhibition Lines of Emotions: Nude Expressions at Takpa Gallery this month. The works break the rules to convey human emotions in a raw, unprocessed style. Fingers can look like toes, and eyes can take the place of heads.&nbsp; Read also: <a href="https://nepalitimes.com/review/south-asia-in-the-abstract">South Asia in the abstract</a>, Vishad Raj Onta Only seeing it as nude art would not do justice to Dixit’s pieces. In one painting, a warped female figure is lying on her side, her body spilling onto the ground. “The inspiration for this one was when I saw a woman reclining comfortably in a park,” explains Dixit, moving on to another painting also inspired by a park spectacle: a couple embracing, one figure behind the other making the body look double-headed, multi-armed and hugging itself.&nbsp; Dixit keeps the colours simple and does not hide the underpainting on the canvas. The bodies are jarring but fascinating to look at, they are deliberately imperfect as the artist lets his intuition guide the process.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250103130144_402251ccfa231c45e24caa509dda3b111c3de2c119605db8473cf02fa03fe5d0.jpg" data-media-id="editor_1" data-image-id="20250103130144_402251ccfa231c45e24caa509dda3b111c3de2c119605db8473cf02fa03fe5d0" data-rendition-name="original" width="1000" height="1000" loading="lazy" alt="ART"> </figure>  “I don’t paint over mistakes. They don’t matter to me. Sometimes there are six fingers instead of five,” he says. “I work every day, all the time, fast, in flow. I don’t know what’s going to come out when I sit down to paint.” &nbsp; In many of the paintings at his show, Dixit has abandoned the brush and painted with his fingers, likening this to the feeling of sculpting with clay. The spontaneity and improvisation is different from <a href="https://nepalitimes.com/banner/nepali-art-going-places">traditional Nepali art forms</a>.&nbsp; But Dixit has faced criticism throughout his career for the nudity he portrays, with some saying it is ‘un-Nepali’. When asked, he replies with the air of someone who is tired of answering this question: “That does not make a lot of sense to me, since I am a Nepali and this is my work. Just look at the <a href="https://nepalitimes.com/here-now/kathmandu-s-temple-restoration-after-1934-quake">temples in Kathmandu</a>, you see nudity everywhere.” &nbsp;&nbsp; And yet Nepal deserves a lot of credit: it is a lot more tolerant than many other places in the world today. Even in the US, one of Dixit’s exhibitions was deemed suitable only for people 18 and over. There is no such label at Takpa.&nbsp; “Actually, the art audience in Nepal is quite open-minded to new ideas,” he says. “But I still wish my work would start to be seen more as a form of self-expression, rather than just focusing on the nude aspect. My children have no problem saying in school that their Dad is a nude painter.”&nbsp; Indeed, Dixit thinks he was inspired by his father who used to sketch the human body. He shifted later from drawing landscapes to painting the humanscape.&nbsp; Dixit always knew he was going to be an artist, but it was while pursuing fine art at the University of Texas in Austin that he began drawing nudes. “It was pretty unheard of, for a Nepali, to study art. People were always pushing me towards more sensible fields, like tech,” recalls Dixit, who worked fast food, pizza delivery, and gas station jobs to pay his way. Read also: <a href="https://archive.nepalitimes.com/article/review/Manandhar-fourth-exhibit-Nepal,2641">Empowering expressionism</a> Dixit says he has gone through phases as an artist, and currently he is fascinated by eyes. Large, complex eyes are present in almost all of the pieces at the Takpa exhibition.“The human eye reveals a person’s naked emotion,” he says. “I started painting eyes during the pandemic after noticing how people’s eyes were full of fear and confusion. And with everyone having masks on, the eyes were much more prominent.”&nbsp; Given the modern taboos about nudity and the lack of understanding of post-impressionist art in Nepal, Kapil Mani Dixit’s exhibition is courageous and contemporary. &nbsp; Lines of Emotions: Nude Expressions by Kapil Mani Dixit Takpa Gallery &nbsp;(4 January - 1 February)

Vishad Raj Onta

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<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141148/636d013e9c7e80680e0a361ejpeg.jpg" alt="" width="1500" height="1487"/>The genre of ‘abstract expressionism’ may be best described as artwork resulting from ‘controlled accidents’, where artists periodically and purposefully collide their conscious mind with the subconscious to create a work of art.Such art becomes surreal, but with insinuations of sublime realism. They do not seem to belong in this worldly realm, and yet evoke poignant emotions.How do we even begin to understand such art? It may feel like one has to take a few courses on art and art history just to scratch its surface. Curators and art connoisseurs go on and on about strokes, colours, palettes, and influences of the period. But how much of even that is really understood?Art is not like having a glimpse at a picture, but rather watching events unfold in a movie that is continually being directed by the moviegoers themselves.Jeevan Rajopadhyay’s ‘Untitled’ sounds abstract in the title itself. At first glance, it stirs a disparate range of emotions. While viewing this piece with a small group of art enthusiasts, one will likely focus only on a few prominent aspects, and let the imagination and thoughts run wild.https://www.youtube.com/watch?v=wwXqkV-twR4&amp;t=214sAs we seep into the bleed of colours, we come across two distinct squares of white and grey which can be appreciated aesthetically and philosophically. Aesthetically, they give certain visual breaks within the blurriness of the colour mix. We stop and look at it again, this time a new set of colours unveils itself. Distinct figures shaped like rocks in the river serve as eddies of emotions.Philosophically, the work exudes uncertainty and impermanence, which after all is what life is in a nutshell. But there are also certain aspects to life we can count on. This perspective radiates hope, no matter how bleak the future may seem.As we shift our focus to the centre, we see busy palettes with multiple strokes and dabbing of the brush. This brings the artist to our attention and his state of mind. What is he trying to express? Is he confused, or in emotional flux? Is he trying to impart lived experiences, the impermanence of the present, or the lack of surety about tomorrow? Is he trying to hold on to something so tightly that he loses everything in the process?Art, if understood, lets you into the heart and the soul of its maker. Jeevan recently lost his loving wife and now lives with his ageing mother who has Alzheimer’s.Art is his only outlet, a realm where he can express himself and find some peace. Here the conspicuous bull signifies movement to a hopeful future, but the past still haunts him in the form of a frowning girl seated backward on the bull.Trained under Lain Singh Bangdel for over 12 years, Jeevan holds the highest regard for the late artist. “Bangdel Sir never took a single rupee from us. Instead, he would buy paint, brushes, canvases for us,” Jeevan recalls. “Teaching was his passion and he used to say — all I have learned I want to pass onto the future generation.”We do see certain influences of his mentor in Jeevan’s work, but he believes that his art should be sufficiently different and have its own elements. He is humble nonetheless. “These are my works, my experiences. With the great teachings of Bangdel Sir, I want to represent myself.”“Immature”, “reckless”, “childlike”, “wacky”, “illogical”, are some of the words whispered in museums exhibiting contemporary art. Art is not about logic or how easily it was created, it is not even about what you see in it — it is about how it moves you.In this particular work, we were fortunate to have an intense in-depth conversation with Jeevan for hours. Without insights into his life and into the motivation and circumstances of this creation, we could not have been able to decipher the emotions behind his brushstrokes, drips of paint, and dabs of colours.“When I look at a blank canvas long enough, I see my art,” says Jeevan. And if you look at a work of art long enough, you can see yourself in the art.A free-flowing mind is a must to be able to create such a masterpiece. Abstract expressionism is the artistic equivalent of stream-of-consciousness narrative, and hence could be the purest and rawest creation of the human mind.For artists like Jeevan Rajopadhyay the paint paints itself, the creation creates itself, and the artist is just the medium holding the brush.Rajan Sakya is the founder of the Museum of Nepali Art at Kathmandu Guest House, Thamel and contributes this monthly column For Arts Sake in Nepali Times. Meet the Artist<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141148/636d01429c7e80680e0a361fjpeg.jpg" alt="" width="1500" height="844">When Jeevan Rajopadhyay was studying fine arts at Lalit Kala Campus in Kathmandu, many of his contemporaries tried to discourage him. There is no future in this field, they told him.But the young man was not thinking of making a living, he was just pursuing what had always captivated him. Even as a schoolboy, he was more interested in drawing and sketches than getting good grades in the exams.“It is indeed difficult to make a living as an artist,” concedes now 61-years-old Rajopadhyay. “But there is also no greater peace than working as one.”For a long time, Rajopadhyay worked with landscapes, until one day he got tired of it with a realisation that the mountains and the trees in his paintings were limiting his creativity. He then started experimenting and returned to his roots of abstract art, the skill which he had honed training under the late Lain Singh Bandgel.“I found happiness in the fact that I could break free from the limitations of predetermined shapes and boundaries of landscape paintings,” says Rajopadhyay.But it was not easy, the artist had to transfer his style from one technique to another, he wasn’t even sure if he was doing it right until he presented his new works at an exhibition. The public loved it.Says Rajopadhyay: “I felt like I was on the right track. My longing for something new led me to the path I am in now -- the correct path, as far as I am concerned.”Rajan Sakya is the founder of the Museum of Nepali Art at Kathmandu Guest House, Thamel and contributes this monthly column For Arts Sake in Nepali Times.

Rajan Sakya

Jeevan Rajopadhyay’s Untitled

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

Searching for a homeland away from home

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

Nepal Bhasa on Google Translate

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

Nepal train project struggles to stay on track

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

abstract-expressionism

Visible to the naked eye

Jeevan Rajopadhyay’s Untitled

Searching for a homeland away from home

Nepal Bhasa on Google Translate

Nepal train project struggles to stay on track

Does Nepal really have too many tigers?