<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151112/636bb61c9c7e80680e07bc42jpeg.jpg" alt="" width="1228" height="850"/><figcaption>Bagmati River in the 1950s.</figcaption></figure>“As far as I know, there is no one conducting the ritual these days,” began Ganesh Maya Khadgi as she gazed out from her home on the banks of <a href="https://archive.nepalitimes.com/page/encounter-with-bagmati-river" target="_blank" rel="noopener noreferrer">the Bagmati River</a> to the grey, slow-moving water just outside her door.She is referring to Naworatri, a ritual practiced by the Newas of Kathmandu during first nine days of <a href="https://www.nepalitimes.com/editorial/dasain-once-more/" target="_blank" rel="noopener noreferrer">the Dasain festival</a>, which this year fall in end-October. When she was young, she would join crowds of worshippers at two or three in the morning and they would walk together to the tirtha, holy sites on the banks of the river.On each day of the nine-day festival, they would travel to a different tirtha to cleanse themselves with holy water and offer puja to the river in the form of flowers placed on chaitya, small mounds of riverbank sand.“Why would anyone participate in this ritual anymore?” Ganesh Maya’s friendly, open face clouded over as she further poured out her disappointment.The communal pilgrimage along the rivers facilitated contact with the sacredness of <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/the-ecology-of-worship-bagmati,3380" target="_blank" rel="noopener noreferrer">the holy river</a>, she says, but due to the highly degraded quality of the water, even the most devout worshippers no longer want to make that connection. In some places, worship is not possible due to the accumulation of solid waste on the banks.Even if people are willing to make the holy ablutions with <a href="http://archive.nepalitimes.com/blogs/thebrief/page/15/" target="_blank" rel="noopener noreferrer">the polluted water</a>, Ganesh Maya says that there is not enough sand left in the riverbanks to construct the chaitya. She speaks fondly of her memories of conducting the rituals despite the pain she feels from their loss.Neither her children nor her grandchildren have visited the tirtha for Naworatri, but she understands their reasoning for changing their ritual practice. Due to river pollution, the entire purpose of the ritual has been lost.***<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151112/636bb61f9c7e80680e07bc43jpeg.jpg" alt="" width="1362" height="1322"><figcaption> </figcaption></figure>Across South Asia, rivers are regarded as sacred and are often worshipped as gods and goddesses, revered for the way they link heaven and earth. Some believe the rivers are homes to the divine, while others pray to the life-giving power inherent in the water. Because of this, rivers have historically played an essential role in the daily functioning of the communities built upon their banks.This is especially true in Kathmandu where the history of life in the valley is intimately connected with the rivers that define the landscape, so much so that its residents have often been referred to as members of the ‘<a href="https://archive.nepalitimes.com/page/resurrecting-bagmati-the-river" target="_blank" rel="noopener noreferrer">Bagmati Civilisation</a>’.Early settlements within the valley were clustered on <a href="https://www.nepalitimes.com/banner/time-capsule-of-kathmandu/" target="_blank" rel="noopener noreferrer">hilltops with farmland below on the river floodplains</a> to utilise the natural flow fluctuations of the monsoon. Despite the way that the rivers served agricultural functions, they were perceived as more than as natural economic assets.Instead, people saw themselves as living a balanced life with the environment, a belief that was reinforced by the traditional rites and rituals that have historically been tied to the rivers. Therefore, a harmony that emphasised co-existence and regeneration existed in the name of culture and religion.Now, however, those ties are being severed due to pollution and ideas about modernisation that relies upon the <a href="https://archive.nepalitimes.com/regular-columns/Comment/rivers-fighting-back,993" target="_blank" rel="noopener noreferrer">exploitation of natural resources and spaces</a>. But what happens to the Bagmati Civilisation when its people can no longer bear to stand on the banks of their sacred river?***<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6239c7e80680e07bc44jpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>Tej Maya Maharjan also grew up going to the rivers for ritual events, watched this change occur throughout her life. She was elderly at the time of this interview, and has since passed away. Tej Maya visited the Kankeshwori Temple almost every morning for 70 years, and said the time she spent there was the highlight of her days.These visits were essential parts of both her religious and social life. She was widowed at a young age without children, and spent most of her life as a single woman. Instead, she found a family and a sense of community at Kankeshwori Temple. Tej Maya and her friends would gather along the river at the temple and whether they were singing songs, performing puja, or gossiping about their daughters-in-law, these morning trips for religious and social connection brought her joy throughout her entire life.Tej Maya emphasised the importance of conducting rituals at the temple for their role in childhood development. From a very young age, she would join her friends at the Bishnumati River every day during the Newa month of Yalaato collect Nil La:, sacred water, and make chaitya.“We would collect leaves from the pipal tree which had fallen on the ground. We would put some rice grain, tika power, and flowers on the leaf and twist the top and bottom ends, light a wick on the leaf then put it on the flowing water and watch it flow down the river. Then we would all walk to the temple with Nil La: to offer it to all the shrines present in the temple and offer puja,” Tej Maya said.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6269c7e80680e07bc45jpeg.jpg" alt="" width="640" height="853"><figcaption> </figcaption></figure>For Tej Maya, conducting this ritual was the first time she and her friends had done puja or gone to the temple unaccompanied by adults, and therefore, they learned the procedures of the rites and how to take responsibility for the rituals on their own. Because children are no longer spending time at the rivers and riverside temples, with or without family members, Tej Maya and many others say that the youth of Kathmandu does not have the same understanding of the rituals or how to conduct puja.Although religious activity continues, increasingly, people say that the rituals are often conducted simply because they are tradition but there is less consideration for, or knowledge of, the meaning behind the actions being performed. This has a fundamental impact on the practice of religion and some of the most foundational tenets of the Bagmati Civilisation.One example of this is the way that the practice of bara (gufa halne in Nepali) is shifting. In a Newa girl’s life, the bara has traditionally been one of the most important and celebrated milestones. In this marriage to the sun, girls who are approaching puberty are kept in a dark room for eleven days, during which they cannot be exposed to the sun, nor see any men. This is not a period of isolation though, and instead, the days are filled with visits by female friends and relatives.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb62a9c7e80680e07bc46jpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>In the past, parents would bring pebbles from the nearby river to the room for the girl to play with. But these days, since there are no pebbles in the river, people use construction gravel instead. After the marriage to the sun was completed on 12th day of the ritual period, the girl would return the pebbles to the river on 13th day and perform puja on the banks, using her newfound knowledge to give thanks to the river for all that it provides.Increasingly though, families are sending their daughters to monasteries for a few days where they are taught the rituals by religious practitioners. In this changing practice, there is no connection with the river, and many say that a key component of bara is lost. Instead of being a coming-of-age period for elders to teach young girls about womanhood and religious practice that culminates with puja on the riverbank, the ritual is now frequently celebrated in banquet halls and party palaces staged for Instagram-worthy spectacles.Just as elements of bara are changing partially out of convenience and partially to distance the ritual from the polluted riverbanks, residents of Kathmandu, both religious practitioners and lay people, have observed a gradual shift in conceptions of the water that can be considered jal, or holy water.Chudamani, a Bajracharya priest, explains that river water is the purest of all forms and sources of water and has therefore traditionally been considered the only source of jal. “But instead of trying to preserve and restore river water, which is so essential for religious purposes, people are making changes in their cultural rituals due to the pollution,” he continued. In practice, this means that the definition of what counts as sacred water has expanded as an adaptation to changing environmental conditions.Macha Bhai Maharjan is a Niti Puja Pujari meaning he performs puja daily to the deity of the Kankeshwori Temple. He has spent innumerable hours at the temple and on the banks of the river, collecting sacred water for cleansing the temple. The river was a source of life for him but after he saw human feces floating in the water when collecting jal for a ritual, he says he has never returned to the banks of the Bishnumati.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb62d9c7e80680e07bc47jpeg.jpg" alt="" width="640" height="853"><figcaption> </figcaption></figure>https://www.youtube.com/watch?v=GCnPUqlrZJcMacha Bhai’s experience is not an anomaly. As <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/when-it-comes-to-water-pollution,3196" target="_blank" rel="noopener noreferrer">the rivers became more polluted</a>, people began sourcing jal from wells bored near the river, their proximity affording the water extracted from them the same ritual significance as the river water once held. However, due to the rapidly depleting groundwater table, many of those wells have gone dry, or have become just as contaminated as the rivers that worshippers were trying to avoid. Once again, the devout were forced to search for alternative sources.***In the Hindu belief system, while river water is considered the most sacred, all water that is moving is pure. Under this definition, people could interpret the water coming out of the taps and dhunge dhara also as jal. Initially, water stored in tanks was not considered to be suitable for ritual purpose, but for many, this has changed once again. Now every temple has a tank that is filled by the municipality and there is no longer a need to visit the river.Macha Bhai’s experience with contamination in the Bishnumati was the moment he says he realised the sacred river no longer held its religious significance. He too uses water sourced from a tank at Kankeshwori Temple for his daily puja. While changes like this are upsetting to Chudamani, he says that despite his role as a priest, he and the others in his lineage profession “cannot do anything about it” and that he too limits his exposure to the once sacred water.The dissociation from the rivers, which have historically been considered the lifeblood of the city, happened gradually over a couple of generations. Just 30 years ago, many residents of Kathmandu remember swimming in the rivers and creeks that cross the valley. The rivers were wide and shallow with sandy bottoms that they could wade across. But a population growth rate that places Kathmandu among the fastest-growing cities in South Asia, coupled with the widespread adoption of water-intensive household and commercial amenities including flush toilets, washing machines, and solar water heaters without the construction of adequate wastewater treatment infrastructure has resulted in vast amounts of grey and black water end up in the riverways. Additionally, direct solid waste dumping, encroachment, and illegal and uncontrolled <a href="https://archive.nepalitimes.com/page/crushing-tale-of-Chure" target="_blank" rel="noopener noreferrer">sand mining have all contributed to the degradation of the riverscapes</a>.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6309c7e80680e07bc48jpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>When this period of urban development first began in the 1980s, sewer and stormwater lines were directed to the Bagmati River intentionally with the idea that all pollutants would be washed away. Although the Bagmati naturally experiences wide fluctuations in flow rates because it is a seasonal, monsoon-fed river, now regardless of the season, the dilution capacity of the river is so low, and the level of contamination is so great, that the flow is predominately wastewater. In many places in Kathmandu Valley, the river is considered dead, meaning it can no longer support biodiversity. Many say that with the death of the Bagmati, the Bagmati Civilisation has also been lost.Despite the biological and spiritual death of the Bagmati and its tributaries, the rivers have become points of focus for infrastructure development in the name of modernisation. Currently, the construction of walled river corridors, managed by the Kathmandu Valley Development Authority (KVDA), is used as the primary intervention to address <a href="http://archive.nepalitimes.com/article/editorial/deep-water,3883" target="_blank" rel="noopener noreferrer">flooding in the urban core</a>. These corridors are also meant to help improve the flow of traffic and to reduce congestion in other parts of the city.Now almost every stream and river in the valley has been straightened and confined by concrete walls, the widths of which are set as per the 20-year flood provisions. But due to changing monsoon rainfall patterns and the concretisation of the valley, 20-year floods are occurring every five years or less.The riverbeds have also long since been depleted of sand, mined for concrete to fuel the construction boom of the metropolis. Now that the rivers contain few natural resources, some have gone as far as to advocate that they are covered completely in concrete. In some places, they already have been.***<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6339c7e80680e07bc49jpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>Shiv Kumar Basnet, the Executive Director of the Water Resource, Research, and Development Center at the Ministry of Energy, Water Resources and Irrigation says that encroachment on the rivers and settlement in the rivers’ right-of-way has made it so that normal flooding events now cause property damage and seem even more devastating.“Constraining the rivers is like putting a bird in a cage,” Basnet says. He thinks that from an ecological standpoint, as well as when considering what is best for urban development, the rivers ought to flow freely.Many agree with him, including <a href="https://archive.nepalitimes.com/article/nation/Hutaram-Baidya-passes-away-at-93,994">the late Huta Ram Baidya</a>, a prominent social activist who spoke extensively on the need to save the Bagmati to save its civilisation. Baidya used to say: “The river is our nature, we should never destroy with nature, but live side by side with it. Instead of controlling its rivers, Kathmandu must work to conserve them.”When Huta Ram Baidya looked out across the Bagmati from his home near its banks at Thapathali, he wondered about one thing: “Can modernisation exist without culture?” For truly sustainable development of cities such as Kathmandu, the centuries-old cultural rites and rituals associated with the rivers, which incorporate knowledge of both spiritual beliefs and sustainable land-use practices accumulated over thousands of years, must be preserved to help the city grow in harmony with natural ecological systems.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6369c7e80680e07bc4ajpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>Rajani Maharjan is an environmental anthropologist affiliated with the Small Earth Nepal (SEN), an environmental research group.Madison Wrobley is a 2019-2020 Fulbright-National Geographic Storytelling Fellow who studies water insecurity, primarily in Kathmandu Valley, and is now based in Colorado.

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How the Bagmati Civilisation is becoming uncivilised

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b70569c7e80680e060072jpeg.jpg" alt="" width="2088" height="1474"/><figcaption>Aerial view of Baudha</figcaption></figure>Swiss geologist <a href="http://nepalitimes.com/news.php?id=2692#.VRzIePmUdQ4" target="_blank" rel="noopener">Toni Hagen</a> first came to Nepal in 1950, crisscrossed the mountains and plains on foot to find out the kind of rocks the country was made of. His detailed stratigraphic cross sections of Nepal for the first time gave us an idea of what lay beneath our feet.Along the way he also took thousands of photographs and film which have been carefully archived by his family in Switzerland. <a href="http://archive.nepalitimes.com/news.php?id=2692#.XhlEIy2Q0Wo" target="_blank" rel="noopener">Toni Hagen died in 2003</a>, but the images represent a time capsule of the land and people, and show us the way we were.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b70599c7e80680e060073jpeg.jpg" alt="" width="2000" height="1327"><figcaption> </figcaption></figure>Some of these photographs were included in the multiple editions of <a href="http://nepalitimes.com/news.php?id=19173" target="_blank" rel="noopener">Nepal</a>, the classic book about the country first published in 1962 which <a href="http://archive.nepalitimes.com/regular-columns/So-far-so-good/a-serious-swiss-toni-hagen-nepal,888" target="_blank" rel="noopener">introduced Nepal to the world</a>, and through its Nepali language edition, to Nepalis themselves.Now, the Nepal Heritage Society has published another collection of Toni Hagen’s photographs of Kathmandu Valley, some of which were included in <a href="https://archive.nepalitimes.com/page/kathmandu-valley-then" target="_blank" rel="noopener">an exhibition at the Nepal Art Council</a> in 2015 on the <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/tony-hagen-kathmandu-exhibition,3946" target="_blank" rel="noopener">centennial of Toni Hagen’s birth.</a><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b705c9c7e80680e060074jpeg.jpg" alt="" width="640" height="423"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b70609c7e80680e060075jpeg.jpg" alt="" width="640" height="423">Vishnumati flowing clean and blue with Langtang peering over Shivapuri ridge. The Bagmati at Thapathali with a monsoon cumulus looming above Pulchoki.Toni Hagen: Photos of Kathmandu Valley 1950-1960 is edited by his physician daughter, Katrin, with extended captions by history professor Poonam Rajya Laxmi Rana. The book contains photographs that have not yet been published combined with accompanying historical text. This is an important work that shows us Kathmandu in aerial photography 70 years ago, neighbourhoods and street scenes that have long gone, but there are also plenty of reminders of how the inner city bahals and squares have not changed much in the six decades since the photographs were taken.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b70639c7e80680e060076jpeg.jpg" alt="" width="2638" height="1778"><figcaption> </figcaption></figure>‘The photos and films by my father have immense value not only for the archives but for the studies of glaciers, as many of them have changed due to climate change,’ write Katrin Hagen in her preface. ‘The pictures of the old days are somehow a cultural heritage … there was no water supply, no sanitation facilities. But the water of the Bagmati was clean, there was no plastic waste.”<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b70669c7e80680e060077jpeg.jpg" alt="" width="2000" height="1267"><figcaption> </figcaption></figure>Indeed, the book allows us to travel back in time to a Kathmandu where the Bagmati reflects the deep-blue monsoon sky, dark rain-heavy monsoon clouds draping the familiar outline of Pulchoki, the green paddy terraces  encircling towns with earthy brown sloping tile roofs. And, possibly because he was from Switzerland, almost all of Hagen’s photographs have as their backdrop snow mountains in the background.Buffaloes wallowing in Chapagain have Dorje Lakpa in the background. Oxen pull a plough with Ganesh Himal glistening on the horizon. Women in Not Danda carry firewood, with the entire panorama of the Central Himalaya on the horizon. In one photograph from Sanga on a clear day, you can see clear across Nepal to the Annapurnas.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b706a9c7e80680e060078jpeg.jpg" alt="" width="2000" height="1301"><figcaption> </figcaption></figure>Hagen chartered a six-seater Haviland biplane in Patna and flew it into Gauchar to take the first ever aerial photographs of Kathmandu Valley in 1950. One black-and-white photograph from above Hanuman Dhoka looking east towards Tundikhel shows just how much the city has changed and how much of it remains the same. There is Tundikhel with the khari tree in the middle, the temples of Kathmandu Darbar Square, Bhugol Park, the open space around Dharara and the two-storey buildings of Khichapokhari.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b706d9c7e80680e060079jpeg.jpg" alt="" width="2000" height="1347"><figcaption> </figcaption></figure>Ambica Shrestha, President of the Nepal Heritage Society that published the book, says in an introduction: ‘Sharing these photos reminds those who witnessed Kathmandu’s past, and those who did not have the good fortune to do so, to see and experience the scenes and atmosphere of the time.’Rana’s explanatory text provide the background to the images, giving he historical context. The words accompanying the rare aerial photograph of Singha Darbar, for instance, traces the history of neo-classical Rana architecture. There is one anecdote about Jung Bahadur being asked by a foreign visitor why his palace did not have an indoor toilet. His answer: “We do not go to the toilet, the toilet comes to us.”<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b70709c7e80680e06007ajpeg.jpg" alt="" width="2000" height="1318"><figcaption> </figcaption></figure>Toni Hagen: Photos of Kathmandu Valley 1950-1960Edited by Katrin Hagen, Text by Poonam Rajya Laxmi RanaNepal Heritage SocietyVajra Books, 2019176 pages     Rs4,000<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101116/636b70739c7e80680e06007bjpeg.jpg" alt="" width="640" height="451">For more photographs from the book <a href="https://archive.nepalitimes.com/page/kathmandu-valley-then" target="_blank" rel="noopener">click this link to the 2015 exhibition</a> of Toni Hagen’s photographs.

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“Let's have another cup of tea,” <a href="https://nepalitimes.com/here-now/ujwal-thapa-s-light-shines-on-n0tfurod">Ujwal Thapa</a> of the alternative Bibeksheel Nepali party told the young activist Pukar Bam ten years ago. The two had 12 cups of tea that day, discussing ways to get Nepal out of its political deadend. Thapa contested the Constituent Assembly election in 2013 as an independent from Kathmandu, and formed Bibeksheel Nepali to galvanise youth impatient for change, fielding candidates in the first federal election in 2017.&nbsp; Ujwal Thapa was a political guru who was way ahead of his time, and his protégés were among the RSP’s winning candidates in last week’s election. Pukar Bam was a core member of Bibeksheel Nepali until its dissolution, and won the Kathmandu-4 seat this time. Other former Bibeksheel members who won the election from the RSP in Kathmandu include Ranju Neupane from Kathmandu-1, Sasmit Pokharel from Kathmandu-5, and Biraj Bhakta Shrestha in Kathmandu-8. As votes were counted and the results from Kathmandu began to come in, the candidates paid fulsome tribute to Ujwal Thapa’s mentorship and in inspiring idealistic youth to become a part of an alternative political force.&nbsp; Today, as RSP members of Parliament, they are no longer an alternative, but a part of Nepal’s new mainstream politics. Thapa returned to Nepal after finishing his undergraduate computer science degree in the US at the peak of the Maoist insurgency. His foray into politics began when he traveled to Nepal’s western mountains to train communities in mediation. After the war, he started a computer design company for young entrepreneurs entering the workforce. But he became frustrated with the inability of the second Constituent Assembly to promulgate the Constitution, and the power struggle between political parties played out in the streets that led to frequent shutdowns paralysing the country.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260313120348_d18647d53a3b2927328067c35b2e3e6eecf9aefe13f23384e73a2c17211cd9cb.jpg" data-media-id="editor_1" data-image-id="20260313120348_d18647d53a3b2927328067c35b2e3e6eecf9aefe13f23384e73a2c17211cd9cb" data-rendition-name="original" width="823" height="682" loading="lazy" alt="The RSP's activist DNA"> <figcaption>Thapa with Pukar Bam, who was elected to Parliament last week from Kathmandu-4. Photo: PUKAR BAM / FACEBOOK</figcaption> </figure>  PROTEST TO POLITICS Ujwal Thapa had had enough, and rallied people from across walks of life, leading peaceful, silent demonstrations proclaiming 'नेपाल खुल्ला छ' against prolonged, violent strikes. Citizens fed up with the main political parties organised to defy the shutdowns. Thapa’s activism and vision for a new Nepal drew disenchanted and previously apathetic youth into politics and to join the Bibeksheel Nepali Party in 2013.&nbsp; Thapa was the pioneer of alternative politics in Nepal, and was leading a youth force long before the GenZ became synonymous with Nepal’s September Storm. He mentored and guided social activists who are today influential youth leaders engaged in non-traditional politics. “Ujwal Thapa, with his entrepreneurial spirit, wanted to address people’s pain-points, and believed that activism was the starting point to alternative politics,” explains <a href="https://nepalitimes.com/opinion/nepal-loses-rare-purpose-driven-leader">Ashutosh Tiwari</a>, former member of Bibeksheel Sajha party. “He sought to build confidence, motivate, and build a community for young people, which drew a lot of people into Bibeksheel.” He adds: “ And while people might say that Bibeksheel never got big, that was never its point. Its function was to be an early talent incubator, which is what it did as evident by the result of this election.” Thapa died in 2021 of complications related to Covid-19, and Bibeksheel had two mergers with Rabindra Mishra’s Sajha Party before being permanently dissolved in 2021. But many of its idealistic members joined Rabi Lamichhane’s RSP, formed just four months before the 2022 federal election. Such was the groundswell of support for change that the RSP became the fourth-largest in Parliament. In 2017, Ranju Neupane (then Ranju Darshana) was the youngest mayoral candidate for Kathmandu at age 21, and contested the federal election in 2022. Pukar Bam himself lost the 2022 election in Kathmandu-1 as an independent.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260313120348_6302a9b534f57191d9a2cb2c31b31449873c6cc27d375344a248dd90847921dd.jpg" data-media-id="editor_3" data-image-id="20260313120348_6302a9b534f57191d9a2cb2c31b31449873c6cc27d375344a248dd90847921dd" data-rendition-name="original" width="1729" height="1365" loading="lazy" alt="The RSP's activist DNA"> <figcaption>Photo: SOCIAL MEDIA</figcaption> </figure>  Sashmit Pokharel also ran an unsuccessful campaign as an independent candidate in Kathmandu during the 2022 provincial election. Later, he was a member of the City Planning Commission under Balendra Shah when he was elected mayor of Kathmandu in 2022.&nbsp; Last week, the RSP swept the election with a supermajority of 182 seats in Parliament. Voters placed their trust in the party and its leaders to steer Nepal in a new direction after the youth unrest in September.&nbsp; In many ways, Nepal’s youth have decided, just as Ujwal Thapa once did, that enough is enough with corruption, malgovernance, nepotism and dynastic politics.&nbsp; In the <a href="https://nepalitimes.com/review/the-man-who-shook-our-minds">documentary</a> about his life, Dimag Ghochne Manche, released earlier this year, some RSP nominees who previously worked with and were mentored by Thapa spoke of the impact he had on their lives, career, and activism. Among them is Biraj Bhakta Shrestha, former minister of Youth and Sports who is now a second time RSP parliamentarian. “I tell everybody that if it hadn’t been for Ujwal Dai, I would not have gotten into politics,” he says in the film.&nbsp; It would be unfair to attribute all the success of the hard-fought campaigns entirely to Ujwal Thapa’s protégés and former coworkers.&nbsp; But his ethos and vision for Nepal was what inspired them, and will in the coming years be reflected in national politics through the young idealists he mentored. Says Ashutosh Tiwari: “There are many Bibeksheels outside of RSP in constant and open communication with their old friends who have been elected. They will be keeping the lawmakers in check so that they do no stray too far from the values that they grew up with.”

RSP’s activist DNA

The series Nepal Made profiles Nepali products and the people who make them possible While premium beauty product outlets were closing during the Covid-19 pandemic, two young women gambled on setting up a new skin and haircare brand with natural ingredients mostly sourced from Nepal and suited for the Nepali complexion. Arushree Sharma Khatiwada and Megha Agarwal were batchmates in school before they left for studies abroad, returning to set up Avani Nepal after year-long rigorous research into ayurveda-based cosmetic products. Avani in Sanskrit means ‘earth’, and as the name suggests it is committed to bringing all natural, pure and authentic range of beauty solutions.&nbsp; “We found a gap in the Nepali market demand for cosmetics, which is why we decided on a brand sourced from all-natural Himalayan herbs that are not used or explored properly,” says co-founder Khatiwada.&nbsp; Nepal is a treasure trove for medicinal plants and those with therapeutic properties. After all, legend has it that Hanuman flew right across the subcontinent from Sri Lanka to the Himalaya to find a rare medicinal plant to save the life of Lord Ram, who was wounded in battle. When he could not find the specific plant, he tore off a whole mountain and brought it down. Read also: <a href="https://nepalitimes.com/multimedia/looking-good-by-doing-good">Looking good by doing good</a>, Sudiksha Tuladhar  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260314120356_32323fd084540236fe4edb3b98286c131d67c73310279c8038510da1e1ae1bc0.jpg" data-media-id="editor_1" data-image-id="20260314120356_32323fd084540236fe4edb3b98286c131d67c73310279c8038510da1e1ae1bc0" data-rendition-name="original" width="3024" height="2012" loading="lazy" alt="Avani"> </figure>  Medicinal plants in Nepal range from yarsagumba to jatamasi and 500 other species traditionally used in the Ayurveda as well as now in the wellness industry. Avani is also trying to experiment hibiscus, Himalayan honey and other plants to eventually launch an export drive. Running a business in Nepal is no easy task, especially for small scale locally crafted products but in a few years, Avani has ammased loyal customer base and have many repeat customers. “While it was tricky initially, we were determined to launch our products with the best quality ingredients and in an affordable price range,” says Khatiwada. Following a worldwide trend and emulating the method used by Korean cosmetic brands, Avani has deployed celebrities and influencers to increase its outreach through tikTok , Facebook and YouTube. &nbsp;Actresses Barsha Shiwakoti and Shilpa Maskey and makeup artists like Lemi have reviewed their products favourably. Sutainability is a big part of the brand, and Avani uses glass bottles, cardboard boxes, paper bags for all its products. Plastic use is cut to a minimum, and where used is recycled.&nbsp; “Many people think that sustainable brands are expensive, we want to bust that myth,” Khatiwada told us. “We focus on being eco-friendly using ethically sourced materials that are paraben, silicon, and cruelty free.”&nbsp; Read also: <a href="https://nepalitimes.com/here-now/proud-to-wear-dolpo">Proud to wear DOLPO</a>, Vishad Raj Onta  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260314120356_da0d7d4082a9aa51c96ecbcb8a2e7a5bc60e27de202fb339a522036aa3f50b49.jpg" data-media-id="editor_3" data-image-id="20260314120356_da0d7d4082a9aa51c96ecbcb8a2e7a5bc60e27de202fb339a522036aa3f50b49" data-rendition-name="original" width="1048" height="1280" loading="lazy" alt="Avani"> </figure>  Avani has expanded its business to get a toehold in Nepal’s tourism and wellness industry, and the products are carried by spas in leading hotels and resorts in Kathmandu and Pokhara such as the Terraces, Marriott, and Kavya resort, and is in talk with the Hideaway Resort in Pokhara.&nbsp; The skin and haircare brand that initially started with 10 products has since expanded its line to 60 with goods placed in more than 100 stores across Kathmandu. Plans are in the works to expand to India, China and in Japan partnering with Okada. Avani Nepal’s founders say that they support empowerment through employment and training opportunities for women at the company. Khatiwada herself has been engaged with organisations such as Nepal Women Chamber of Commerce, and Nepal Youth Entrepreneur Forum. Additional support from the government such as the provision of lower excise duties has helped but guidance for export and other business regulations is as crucial. Such an environment would also foster opportunities for the youth who are otherwise moving away for jobs or study abroad. “While everyone is trying to go abroad, opportunities can be created here in Nepal itself, with adequate support from the government,” says Khatiwada. “In the meantime, we are eyeing for long term benefits. We are trying to create a legacy for cosmetic brands in Nepal.” Read also: <a href="https://nepalitimes.com/here-now/java-in-the-himalaya-y1ilc21h">Java in the Himalaya</a>, Vishad Raj Onta

Redefining the criteria for beauty

&nbsp;With a near two-thirds majority, the RSP has a chance that no other party in Nepal has ever had--to reboot how Nepal is run. Winning an election with such an overwhelming majority was one thing, but running an effficient government will be a whole new ball game. From the start, it will not be easy because the country is running straight into a major economic crisis due to the West Asia war.&nbsp; With 125 first-past-the-post direct wins and 57 proportional representation seats — over 47% of the total 10.7 million valid votes — the RSP has 182 seats in Parliament. The Nepali Congress (NC) is a distant second with 38 seats, while the UML is trailing with 25. Three more made it to the national party list: Nepali Communist Party (17), the royalist RPP (5) and the new entry Shram Sanskriti Party (7) led by former Dharan mayor Harka Sampang. Shram Sanskriti’s performance is also a clear indicator that identity politics is still a potent force. The RSP with its majority can now form a stable government for the next five years, but there are issues that may surface with the choice of Cabinet members and other appointments. PM candidate Balendra Shah and party chair Rabi Lamichhane both have big egos and are ambitious, and Nepal cannot afford rumours of a split be a self-fulfilling prophecy. There is precedent. The last two-thirds government under the Communist Party of Nepal formed after the alliance of UML and Maoist Centre in 2022 collapsed following a power struggle between two cop comrades K P Oli and Pushpa Kamal Dahal. History in Nepal has a habit of repeating itself. No elected government in Nepal has ever completed a full five-year term, so the RSP has a chance to rewrite history. Besides egos and the West Asia crisis, the party has other challenges: legacy parties rule local governments and the National Assembly. The RSP’s rejection of provincial elections and federalism in 2022 did not seem to have affected its votes in the Madhes, but local governments at the periphery will be trying their level best to make it difficult for the centre. The RSP’s strategy should be not to alienate the old parties, but try to win them over and collaborate to build bases outside of major urban centres.&nbsp; Some think Balendra Shah’s aloof and uncommunicative nature could hide an authoritarian streak. And Rabi Lamichhane has been scathing about media exposes of his alleged wrongdoings. Despite this, the RSP's strategy should be to avoid alienating civil society any more than necessary.&nbsp; The media’s role in a democracy is to play the adversarial check-and-balance role, especially when one party is so dominant. However, the press must give up its corrosive, cynical coverage that almost hopes the RSP will fail from day one -- especially since social media offers no help on that score. There are so many things wrong with Nepal that even at the best of times, and even with a supermajority government, it would be impossible to solve them all overnight. But voters are an impatient lot, and they expect a lot pronto.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260313080320_388d87c728fce65393a7042b4e649fe73af559b3459c45d8aff7f320acbd62dd.jpg" data-media-id="editor_0" data-image-id="20260313080320_388d87c728fce65393a7042b4e649fe73af559b3459c45d8aff7f320acbd62dd" data-rendition-name="original" width="1500" height="1033" loading="lazy" alt="Page 1 map"> </figure>  Effective governance takes time, and the RSP must be given the chance even if it fails to make course-corrections. Shah and Lamichhane, on the other hand, must show restraint and prove their critics wrong. Instead of posting inflammatory content on their social media feeds and deploying cyber militias to troll critics into silence, they could try developing a thicker skin. The RSP could work on a clear strategy and plan of action to get this country back on its feet. The party's rise was built on emotion, not ideology. But every party needs ideals, just saying it is against corruption is not enough. Its stance on federalism, secularism, inclusion, need to be clarified. The RSP's lofty promise to bring young Nepalis home will be easier said than done. What will they return to? How can we make this worthwhile? And how do we provide jobs for the other 500,000 Nepali youth who enter the job market every year?&nbsp; Nepal will need liberal policies regarding domestic investment and FDI to reform manufacturing, industry, tourism and infrastructure to ensure jobs at home, while also working toward achieving the 7% annual growth rate projected by the RSP.&nbsp; Rabi Lamichhane has introduced the term 'development diplomacy’ to steer the country away from traditional geopolitics toward economic partnerships with India, China, and other international partners. But the environmental cost of mega projects must also be taken into account in the rush to development.&nbsp; The RSP’s anti-corruption drive, implementing a high-level commission to investigate assets acquired since 1990, must also include judicial reform. Meanwhile, quality health services and education must be affordable and accessible.&nbsp; Cleaning up the bureaucracy will be critical. Electoral reform including election spending and out-of-country voting must be a priority from the get go. It is a long to-do list. But for the very first time, the Nepali people are genuinely excited about their new leaders and the promised transformation. Not another Switzerland or Singapore, people just want better development, more efficient service delivery, meaningful jobs at home and an accountable government.&nbsp; That should not be too much to ask. Sonia Awale

As clear as a bell

The Asian Development Bank approved a $40M soft loan for Nepal’s Digital Transformation Project. The project aims to develop a citizen service portal, improve the national social registry, establish a government-wide data exchange platform, digitise 11 high-impact government services, and strengthen cybersecurity. The World Bank had previously approved a $50M loan for the same project.&nbsp;

bagmati

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RSP’s activist DNA

Redefining the criteria for beauty

As clear as a bell

ADB $40M Loan