https://www.youtube.com/watch?v=PVs9hoIwFUc&amp;feature=youtu.beAt a donor conference after the 2015 earthquake, more than $4 billion was pledged to Nepal by the international community, multilateral banks and aid agencies. Germany was prompt in signing a reconstruction agreement with the Finance Ministry in December 2015, for €30 million.Three years and three agreements later, a part of the negotiations suddenly broke down last month, as the German government decided to withdraw from a project to restore monuments, schools and streets in Bhaktapur <a href="http://archive.nepalitimes.com/page/tourists-trickle-back-to-Bhaktapur" target="_blank" rel="noopener">destroyed by the earthquake</a>. This was surprising since Germany, <a href="http://archive.nepalitimes.com/news.php?id=19496#.WxElhu6FPIV" target="_blank" rel="noopener">involved in Bhaktapur’s restoration since 1970s,</a> had allocated a third of its total outlay for earthquake reconstruction to Bhaktapur.At a time when only 75% of the aid pledged in 2015 has actually materialised, and only 16% of the money has been disbursed, the cancellation of a €10million restoration initiative for Bhaktapur was a big loss for the country. Nepali Times has tried to piece together what went wrong.This was the first time that the German Embassy in Kathmandu contracted German Development bank (KfW) as an implementing partner in heritage conservation. The bank has been active in Nepal’s hydropower, health and sustainable development projects. Being a bank, KfW had different and stricter operating procedures than the German aid agency GIZ and other non-profits.Previously, <a href="http://archive.nepalitimes.com/news.php?id=19495#.WxElh-6FPIW" target="_blank" rel="noopener">Bhaktapur had rebuilt monuments</a> like the historic 55 Window Palace with local means and expertise. But KfW’s rules required international bidding, and its inability to alter this procedure as demanded by fiercely independent-minded Bhaktapur leadership after last year’s local elections, led to a deadlock.“<a href="https://www.nepalitimes.com/here-now/bhaktapur-shows-the-way-by-rebuilding-itself/" target="_blank" rel="noopener">Locally-led construction</a> gives better quality at lower cost,” says Mayor Sunil Prajapati, pointing out that Bhaktapur is already working with local user committees to rebuild damaged monuments, and 27 have been restored by the municipality and the Department of Archaeology.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107111144/6368e2299c7e80680e033313jpeg.jpg" alt="" width="4000" height="2707"/><figcaption>Vatsala mandir was damaged in 1934 and again in 2015 earthquake. Rejecting modern materials even in such a fragile temple, Bhaktapur is adding traditional style wooden pillars to this formerly stone structure. Pics: Monika Deupala</figcaption></figure>However, these are smaller monuments with budgets up to Rs15 million each, and larger complexes like the Pujari Math, Phasi Dega, National Art Museum (formerly a Rana palace) still await restoration.Piecing together accounts of the negotiations from both sides, what appears to have led to the deadlock was a clash of cultures. The Germans, used to lack of transparency in other projects in Nepal, wanted to ensure full compliance with the rules of its banks on the tendering process.Bhaktapur’s leaders, on the other hand, didn’t want to be told what to do when they felt perfectly capable of carrying out their own restoration.The main point of dispute appears to have been KfW’s insistence that the reconstruction contracts be open to a global tender process, international consultants, and the possible use of modern construction materials as has been done in previous German restoration here, including the octagonal Chasin Dega.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107111144/6368e22d9c7e80680e033314jpeg.jpg" alt="" width="640" height="761"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107111144/6368e2319c7e80680e033315jpeg.jpg" alt="" width="640" height="427">Bhaktapur has finished rebuilding 27 monuments, including the gate to Bhaktapur Durbar Square. Bhaktapur has always aspired for independence, not just from foreign donors, but Kathmandu. Its political landscape has been dominated by the Nepal Worker’s Peasants Party (NWPP) under <a href="http://archive.nepalitimes.com/article/nation/Bhaktapur-dear-leader,3010" target="_blank" rel="noopener">Narayan Man Bijukche</a> who is not shy about his open admiration of the North Korean ideology of self-reliance called ‘Juche Idea’.Mayor Prajapati is from the NMKP and won a landslide in last year’s municipal elections. In an interview with Nepali Times last week he sounded defiant: “We will not tolerate foreign interference in the name of aid. We will not let our sovereignty be compromised.” (See full interview online.)Bijukchhe has now retired from politics, but is still the driving force behind the party. He has urged the government to take reconstruction upon itself and not depend on foreign aid. In the absence of elected officials before last year’s local elections, NWPP members had been present at negotiations with KfW at every stage. The party is confident it has public opinion in Bhaktapur on its side in the dispute.German Ambassador to Nepal, Roland Schäfer, admits that after two years of negotiations, "One had to come to the conclusion that KfW had to defend modalities for a reconstruction grant because of its general mandate, not related to Bhaktapur, and that this could not be adapted to where Bhaktapur's leadership saw the city moving between 2015 and 2017."  (Full interview below.)<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107111144/6368e2359c7e80680e033316jpeg.jpg" alt="" width="5472" height="3648"><figcaption> </figcaption></figure>The city’s pride and self-reliance are all well and good, but we asked Mayor Prajapati if a compromise could not have been reached, especially because Bhaktapur stood to lose so much promised aid at a time when cash crunch is the main reason for delayed reconstruction. Prajapati was adamant: “Without foreign aid, it may take us longer to rebuild these monuments, but we have now decided that it is the best way.”Some experts are not convinced that losing the KfW aid was good for Bhaktapur. “That amount would have been enough to reconstruct all of Bhaktapur’s monuments, and more,” said Rabindra Puri, Bhaktapur’s noted heritage conservationist. “It is a great loss for Bhaktapur that the two parties could not come to an agreement.”For others, this is a lesson in how not to negotiate in Nepal’s new federal state structure, where local elected leaders are much more vocal about what they want. Bhaktapur’s politicians may have blocked the agreement when they found out architects and engineers at Khwopa College would lose out in the bidding system. Meanwhile, KfW could have predicted the fiercely-independent spirit of Bhaktapur’s leaders, and fielded locals who spoke Newari for the negotiations.With inputs from Monika Deupala in Bhaktapur<h2>"Sovereignty is foremost"</h2>Bhaktapur mayor Sunil Prajapati explains why independence is so important to Bhaktapur, and how it plans to rebuild monuments on its own.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107111144/6368e2399c7e80680e033317jpeg.jpg" alt="" width="1840" height="1564">Nepali Times: How is the reconstruction of monuments in Bhaktapur going?The reconstruction is forging ahead in good speed, according to the economic means of the municipality. We are building monuments like pati, pauwa, sattal, temples and ponds of each ward though user committees. When we work through user committees, people feel ownership of the monuments, and they also contribute voluntary labor. We get more value out of it than the money we spend on it. That is why we choose to work with user committees. 27 out of 35 infrastructures, 27 out of 47 monuments, and 24 out of 28 roads that were approved for reconstruction have been completed, the rest are under construction.The municipality is using its own funds and collecting donations from local residents, at a time when the German government has withdrawn its grant of 10 million Euro. Is that a loss for Bhaktapur?Not everything is about money. Our independence is important, and we should never forget our sovereignty. Though we are prepared to tolerate everything, we should not let our independence, sovereignty, and self respect be compromised. We say this to everyone. After the 2015 earthquake, the German government had signed an agreement with Nepal government, to give €10 million to Bhaktapur to rebuild its monuments. There were many points of the agreement that we did not agree with.What was the disagreement about?For example, the audits would have to be done according to German regulations. If there are any disputes, they would have to be taken t German courts. Many monuments here are very sensitive, but the agreement required an international bidding process to restore them. We said that we have skilled experts right in Nepal who can complete the restoration, and the people here are willing to help. We have repaired Nyatapola, 55 window, Bhairabnath on our own. We want to go through user committees. But maybe they don't know what are user committees, they just did not agree to it. Plus, 20 percent of the cost would be ours, so we are already putting so much money in it ourselves.In Bhaktapur we have two engineering colleges, and many people who are very skilled in traditional craft and techniques. We said we will do it on our own, and will accept your help when we need. Bu they said we would have to do exactly as they said: use materials and techniques they specified. They would call for bidding, they would appoint the technicians, and they would specify the building materials. If that happened, we would look like mere eyewitnesses.We don't always need to take from the world, we can also give to the world. The 315-year old Nyatapola temple, the valley's tallest temple, is an example. It was not destroyed even in 1934, nor in 2015. Our technologies last 315 years! We are very rich in technology.Does that mean that the local government here is powerful?The law has made us powerful. We adhere to the law. The constitution has given us the right to make rules, working procedures, etc. We have prepared our own regulations regarding education, cooperatives, and sports. We make rules convenient to us in a way that they do not clash with federal laws.In Bhaktapur we don't easily give permission to anyone to work in the town. We take our own decisions.  That is what independence means. If we do as foreigners say, that is not independence.How do you plan to take the restoration forward, since money is still a problem?We have prepared our own designs for restorations, with a committee of 9 architects, 2 civil engineers and 2 senior advisors. Yes, we have some economic needs, and we have thanked those who come to our aid. But we do not agree to their conditions. In fact we agreed that the operating procedures of KfW are not appropriate for this project. We should not forget our identity. We also want to convey this to all Nepalis. If you have self respect, you will not bow to money or power, and you should not do so either. We should always think about what interests the other party has. It is wrong to be a slave for money.We are so independent, and so were our ancestors. If we cannot even restore the monuments that our ancestors left for us, how can we claim to be citizens of the 21st century? Though our ancestors were not as educated as us, they were advanced in arts and crafts. And we want to do justice to their art by restoring them to their glory. If we work with this spirit, then it probably won't be difficult to bring change to the country.<h2>“History with a capital H”</h2>German Ambassador Roland Schäfer talks to Nepali Times about Germany’s ties with Bhaktapur, and the latest controversy over a restoration project.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107111144/6368e23d9c7e80680e033318jpeg.jpg" alt="" width="1512" height="1430">Nepali Times: Why does Bhaktapur hold such fascination for you?  As a young student, I trained as a historian. We have a shared history with Bhaktapur, and I often talk to those who remember. I was fascinated to see that the relationship between Bhaktapur and Germany is History with a capital H. This relationship is interwoven with Nepal's decade-long struggle for democracy and local autonomy, and it changed both Bhaktapur and Germany.It changed Germany. German development cooperation came in the late seventies to reconstruct or preserve some of the world heritage treasures Bhaktapur harbours. What many people don't know: the encounter with Nepali politics in Bhaktapur had a deep influence on how the Germans thought and acted. The German development cooperation changed their original ideas, the methods, and even the staff.I also believe that it also changed Bhaktapur. The city’s political leadership adapted to those "foreigners" who stubbornly wanted to help, and they kept this relationship alive over the decades. Over the decades, Bhaktapur's success was a shared success story.Today, if you walk through Bhaktapur, the people of the city point not just to the buildings which still stand or function because of this relationship. They also tell you the stories about those who spent parts of their lives talking, negotiation, building and restoring in the city, and they reminisce that also the water supply ion the city was improved, architects were trained and schools flourished, because of this relationship.I believe our relationship is strong because it was able to incorporate big political change. Change over decades is the most important ingredient in the success story which German development cooperation shares with Bhaktapur.I am therefore confident that this relationship is there to last, and that it will be able to adapt again. To new capacities in the city, new challenges and to citizens which enjoy more rights than ever before.  I think we will again be able to see the city as a whole. Not just the havoc which the 2015 earthquake wrought over the city, but a living political entity with manifold and amazing capacities.Why did the German government pull out of the agreement to restore Bhaktapur monuments? "Pulled out" does not describe what happened, if you allow me to say sp. KfW cannot just "pull out". KfW, the German Development Bank, is an instrument of German Development Cooperation, a very valuable one, but it does not take those kind of decisions.What happened is that after two years of negotiations, one had to come to the conclusion that KfW had to defend modalities for a reconstruction grant because of its general mandate (not related to Bhaktapur), and that this could not be adapted to where Bhaktapur's leadership saw the city moving between 2015 and 2017.The conclusion was reached by the German Government and communicated to the Nepali Government before I reached Nepal. The recently elected mayor and myself, the new German ambassador, we have now the task to take stock and do what predecessors have done in the past: adapt to the realities and keep the relationship moving. For that is certainly what we want to do.I do not wish to discuss whether this disappointment could have avoided, because I was not there when all this happened. I prefer to think that those involved did actually try their best and that they still wish to help those who have to pick up the pieces where they lie and move on. If one modality of cooperation does not work, for a short period of time, that is not the end of the world, is it?Will the budget set aside for Bhaktapur be used elsewhere? By the end of the year, I expect the Nepal and German governments to take decisions on the current earthquake recovery funds in their entirety -- that is an immediate administrative necessity. That has to be awaited. But we have been transparent with the leadership of Bhaktapur during the preparation of this decision.What is at stake now is to listen very carefully to the political needs which Bhaktapur's leadership seen in a new, federal environment. We need to do this in a really holistic way. My hunch is that it will be very interesting to listen to Bhaktapur, not just for the Germans, but for many mayors and reconstruction experts in Nepal. That is what we think is a way forward.Bhaktapur, today, is not the Bhaktapur of the 1970s. But also the Government of Nepal is not the Government of that period of a king's rule. In this environment, Bhaktapur must be listened to, and I call on Bhaktapur to talk, teach, demonstrate and help analyse all things related to municipal development. How does it relate to tourism, local economy, religious heritage, infrastructure and buildings? That is at stake for so many more cities in Nepal, and we Germans want to use our contacts in order to be able to join the learning process.If in this process, good ideas emerge and people come together who have the courage to make them happen, the Germans will be part of it. I am sure we will find the best modality for cooperation in this new context. KfW was a possible instrument, but not the only one.Readers write<a id="js_blp" dir="ltr" href="https://www.facebook.com/devendra.basnet?fref=ufi&amp;rc=p" target="_self" data-ft="{" data-hovercard="/ajax/hovercard/hovercard.php?id=100000012551306&amp;extragetparams=%7B%22is_public%22%3Atrue%2C%22hc_location%22%3A%22ufi_admin%22%7D" aria-describedby="js_blo" aria-owns="">Devendra Basnet</a> As the saying goes 'there's no free lunch.' Specially when it comes to the world of foreign aid.<a href="https://twitter.com/KtmAktivist" data-user-id="2449702855">Amit Aryal‏ </a>This is inspiring on so many levels. Thank you for being a visionary leader! This is not only a learning moment for our cultural preservation but for Finance Ministers and Nepali bureaucrats that are often too eager to accept foreign assistance without realising its pitfalls.

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Clash of cultures in Bhaktapur

Recent outrage in Sikkim over an Indian Army expedition climbing <a href="https://nepalitimes.com/here-now/saving-kangchenjunga">Kangchenjunga</a>, the world’s third-highest peak, has spiked attention to the need to balance mountaineering jobs with indigenous reverence for sacred landmarks. Kangchenjunga (8,586m) is not a peak as much as it is a mountain range with 16 peaks above 7,000m on the border between India and Nepal -- the word itself means ‘five treasures of the snows’ in Tibetan. Some of the highest prominences like Kangchenjunga West and Kangbachen are in Nepal, while the Main, Central and South Peaks are on the border. Climbing the peak from the Indian side has been banned since 2001 because the indigenous Lepcha community there regard the mountain as the abode of Dzoe-nga, the patron deity of Sikkim, which was an independent Himalayan Kingdom until it was annexed by India in 1975.&nbsp; Buddhists in Sikkim say their saint, Padmasambhava, recognised the mountain as a protective spirit. The state has declared the base of the mountain Kangchenjunga National Park, which covers an area one-third of Sikkim. ‘The act of scaling this sacred peak is not only a matter of serious concern but also a violation of both the prevailing legal provisions and the deeply held religious beliefs of the people of Sikkim,’ read a letter from Chief Minister Prem Singh Tamang (Golay) to Amit Shah, India’s Minister of Home Affairs and Cooperation.&nbsp; Tamang continued: ‘We further request Your Honour to take up the issue with the Government of Nepal to ensure that no future expeditions are permitted on the sacred mountain, in deference to the deeply held beliefs and cultural values of the people of Sikkim.’ Kangchenjunga was climbed for the first time exactly 70 years ago by a British team who told King Tashi Namgyal, the Choegyal of Sikkim, that they would not set foot on the summit. Since then, there have been about 532 successful climbs of the peaks and 52 have died while trying.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1.png" data-media-id="editor_1" data-image-id="20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1" data-rendition-name="original" width="1782" height="1178" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Indigenous communities in Sikkim held purification ceremonies following the Indian expedition to Kangchenjunga. Photo: THE VOICE OF SIKKIM / FACEBOOK</figcaption> </figure>  <a href="https://nepalitimes.com/here-now/peak-climbing-season-2025-s4abrxny">This spring climbing season</a> alone, there were 70 climbing permits for foreigners issued for Kangchenjunga by the Nepal government, and made it to the top while one French climber died.&nbsp; One of the expeditions this year was an Indian Army team led by Col Ranveer Jamwal, who has summited the highest peaks on all seven continents, and Mt Everest thrice. Jamwal’s team was on the final leg of a ‘<a href="https://economictimes.indiatimes.com/news/india/nimas-summits-mt-kangchenjunga-concludes-historic-har-shikhar-tiranga-mission-successfully/articleshow/121341315.cms?from=mdr">Har Shikhar Tiranga</a>’ (The Tricolour on Every Peak) mission to plant the Indian flag at the highest points of each of India’s 28 states. Kanchenjunga was the last peak they had left, and the hardest, but the expedition put five climbers on the summit. What seems to have incensed the Sikkimese is that while it has banned climbing the mountain from its side, it was an Indian military expedition that went to Nepal to climb the mountain. After news broke of the climb in May, the Sikkim Indigenous Lepcha Tribal Association asked people to observe purification ceremonies in temples across the state. Mayalmit Lepcha of the association acknowledged that the Sikkim government was also partly at fault: “I don’t think such an expedition could have gone forward without the state government being informed, so it could have done something to intervene. It shows weakness. What’s done is done, all we can do is carry out these sanctification ceremonies.”&nbsp; In 2000, one year before Sikkim’s ban, the state allowed an Austrian team to attempt Kanchenjunga’s northeast face for a fee of $20,000, on agreement that they would stop 10m before the summit. Despite this, there was outrage over the expedition on the grounds that it violated Indian laws regarding the defiling of religious sites and Sikkim’s rights to maintain its culture after merging with India. The Indian Army expedition was also seen to have circumvented Sikkim’s law and violated religious sensibilities by going through Nepal. While the team may have thought they were respecting Sikkim’s beliefs by finding a way to complete the mission, the people of Sikkim saw it as defilement.&nbsp; The somber mood of the Sikkim people at the ritual contrasts sharply with Jamwal’s sense of accomplishment. “Without a doubt, the most difficult summit of my life,” he told reporters after the climb. “It tested every ounce of our will.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157.jpg" data-media-id="editor_4" data-image-id="20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157" data-rendition-name="original" width="787" height="377" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Prayer flags along the Sikkim-Kangchenjunga trekking route. Photo: TREKKINGININDIA.COM</figcaption> </figure>  The <a href="https://nepalitimes.com/news/the-rise-and-fall-of-nims-purja">controversial Nepali-British mountaineer Nirmal Purja</a> was also on Kangchenjunga this spring the mountain, on a mission to summit all 14 8,000m peaks for a third time. He echoed Jamwal about the tough conditions: “The conditions above camp were extremely tough, with deep snow and challenging terrain—more crevasses than usual.” Nepal’s government has not said anything publicly, but it is unlikely that it will ban climbing on Kangchenjunga, since it is becoming popular with expeditions because of its technical challenges, and overcrowding on Mt Everest. Nepal does have bans in place for some of its mountains out of respect for local beliefs. <a href="https://nepalitimes.com/banner/to-open-machapuchre-for-mountaineering-or-not">Mt Machapuchre</a> (6,990m) the imposing pyramid that looms over Pokhara, for example, is seen as an icon of purity by the Gurung people and a symbol of Vishnu by the Hindu communities who live at its base. A strict climbing ban has been in place since 1957, when a British expedition led by Col Jimmy Roberts stopped 45m short of the summit – either because the last bit was too difficult or out of deference to local sentiments.&nbsp; Khumbila that stands above Namche Bazar is only 5,761m high, but like Kanchenjunga is considered the protector deity of the Sherpa people. Gauri Shankar on the Nepal-China border, called Chomo Tseringma by the local community, was off-limits between 1965 and 1979 due to its association with Lord Shiva and Gauri, his consort. Although expeditions are now allowed, there are not too many takers. In Tibet, climbing Mount Kailash is prohibited by the Chinese government because it revered by the Hindus, Buddhists and followers of the Bon faith. Even Mt Everest is regarded as sacred, and its Sherpa name is Chomolungma, Goddess Mother of the Earth.&nbsp; Economically, climbs on Kanchenjunga bring in decent revenue. This climbing season, the 41 permits, at $1,800 each, brought in $73,800. This is somewhat comparable to Makalu, Lhotse, and Annapurna I, but these numbers are dwarfed by the $4 million in <a href="https://nepalitimes.com/news/the-everest-industry">Everest permits</a>. Revenue from Kanchenjunga climbing permits is something Nepal could potentially forgo if necessary, but the expeditions also provide jobs to hundreds of high altitude guides, porters, base camp support staff and other logistical costs.&nbsp; As the third highest mountain in the world and the tallest in India, there will always be significant motivation to climb it from the Nepal side, especially as climbers are drawn by the technical climbing at high altitude.

Kangchenjunga: too sacred to climb?

The monsoon this year arrived on time, and brought life-giving rain — irrigating paddy terraces, recharging groundwater, reviving springs, and increasing electricity generation.
But Nepal has to deal with either too much water or too little. On a clear April day before the monsoon, the hills of Sindhuli district were parched, and there were wildfires burning out of control. There had been no rain for the past six months.
And that has been the perennial crisis for Nepal’s farmers: that 85% of the rainfall occurs during just four months of the monsoon with little rain for the other eight months.&nbsp;
The water crisis is related to the powerful changes sweeping the mid-hill region of Nepal. With better roads, higher incomes and more exposure, many residents now aspire to have the kind of water supply seen in urban homes. They want hot or cold water at the turn of a tap, showers and flush tank toilets.&nbsp;
To meet this rising demand, many local and provincial governments are investing in large water supply projects often by lifting water from rivers hundreds of metres down the mountain. But these new systems may not be sustainable in the long run.
Many villages in Sindhuli are switching from local springs to piped systems, and even in rural homes, overhead tanks are becoming common.
But this new convenience comes with big challenges. Lifting water from rivers far below requires long pipes, electric pumps, and constant maintenance. These systems are costly, and the streams themselves often shrink to a trickle in the dry months. Big water-lifting schemes look impressive, but there is doubt if they can meet growing water demand.
A much more sustainable solution would be what some communities are doing: restoring old ponds or build new recharge systems. But those villages are exceptions, in most places traditional ponds and wallows are being filled up to be turned into sports fields, or make way for buildings.
Where there are new ponds, they are sometimes in the wrong places or without proper design. Roads and drains are not engineered properly and have increased landslides and erosion. Water management in hilly areas is not just about building things, it is about building in the right way, in the right place.
Traditional water systems were based on nature. They were not perfect, but they used the land wisely. Ponds used to hold rainwater and slowly refill springs which supported families, farms, and forests.&nbsp;
Not everything worked well in the past, but we can learn from traditional water management practices. Across Nepal, some rural municipalities have launched campaigns to store monsoon runoff — either in tanks, ponds or by recharging the aquifers.
But not all efforts have been successful. Some ponds are built without any hydrological study. Some are rushed to meet deadlines rather than real needs.&nbsp;
Now, the Muhan initiative hopes to revive springs to make households more resilient and help farmings. With the financial support of the Australian Centre for International Agricultural Research, research is being done to understand how springs work and how they are affected by changes in rainfall, land use, and development.&nbsp;
Instead of just building pipes and tanks, the project maps the entire springshed so we can understand the root cause of water shortage. In Sindhuli, the problem is not the amount of rain, but the loss of natural systems that store it and the social systems that manage water.&nbsp;
Nepal’s towns and villages now face a major challenge: how to manage water all year round as demand rises with people’s living standards. Depending only on river-lift systems is not a sustainable solution.&nbsp;
We need a mix of approaches that help store water from the rainy season to make it available for the rest of the year, whether by directly harvesting rainwater, restoring ponds, managing springsheds, or smart management of demand.
Rural Nepal is also seeing dramatic depopulation. Much of the outmigration can be stemmed if there is easier water supply for agriculture and household use. Across the mid hills, villages are emptying because springs are going dry. Government policy needs to catch up with the reality on the ground, and support solutions that work for people and nature. Every water supply plan should include recharge structures. Every road or building project should consider water flow and erosion. Local governments need more than budgets: they need training, tools, and data.
Ngamindra Dahal is with the Nepal Water Conservation Foundation, Kathmandu. Hemant Ojha collaborated in this piece and is associated with the Australian National University.

Water for Life

Turkish Airlines has been presented with the Sustainable Financing Pioneer Award by Ishka, recognising its landmark transaction that, for the first time, integrated a sustainability-linked loan structure into a multi-currency JOLCO financing model for the acquisition of two next-generation, fuel-efficient Airbus A321neo aircraft. This innovative transaction, arranged by Societe Generale, links the financing terms to Turkish Airlines’ Sustainability Performance Targets (SPTs), particularly the goal of reducing carbon intensity across its fleet.
&nbsp;&nbsp;“We believe this structure not only supports our fleet renewal and growth objectives, but also reinforces our long-term commitment to becoming a carbon-neutral airline by 2050,” said Chief Financial Officer Murat Şeker.

Turkish finance

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

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