The <a href="https://www.ohchr.org/en/special-procedures/wg-arbitrary-detention/opinions-adopted-working-group-arbitrary-detention/opinions-adopted-working-group-arbitrary-detention-its-101st-session" target="_blank">United Nations Working Group on Arbitrary Detention</a> in a report published this month has found the Bhutanese government to have detained its citizens without parole for expressing their political opinions, in direct contrast to its multiparty democratic system and its claim of being an enlightened land that promotes “gross national happiness”.&nbsp;
Human Rights Watch and the Global Campaign for the Release of Political Prisoners in Bhutan (GCRPPB) identified at least 37 <a href="https://www.hrw.org/news/2023/03/13/bhutan-free-long-term-political-prisoners" target="_blank">political prisoners</a> in the country in 2023. The vast majority of this group – 32 prisoners – belong to Bhutan’s Nepali-speaking Lhotshampa community, which has faced <a href="https://www.hrw.org/news/2003/06/18/nepal-bhutanese-refugees-rendered-stateless" target="_blank">decades of discrimination and abuse</a> from the Bhutanese government. Most of them were convicted because of prohibited political activity between 1990 and 2008.
Five of the 37 prisoners were released upon completion of lengthy sentences, but were found to have imprisoned in dire conditions, facing long-term physical and psychosocial wounds.&nbsp;
A report by the UN Working Group highlighted a catalogue of violations of fundamental rights upon examination of the cases of three out of the 32 remaining <a href="https://nepalitimes.com/here-now/political-prisoners-languish-in-bhutan-s-jails">political prisoners</a>.&nbsp;
Birkha Bahadur Chhetri, Kumar Gautam, and Sunman Gurung &nbsp;became refugees at a young age after the government expelled 90,000 Nepali-speaking Bhutanese in 1990. When the three men returned to Bhutan in 2008, they were arrested for distributing political pamphlets and sentenced to life without parole under Bhutan’s 1992 National Security Act.
Read also: <a href="https://nepalitimes.com/news/prisoners-of-conscience-languish-in-bhutan-jails">Prisoners of conscience languish in Bhutan jails</a>
The Act deems anyone who conspires, solicits, or commits offenses against Tsa-Wa-Sum—which refers to the King, the people, or the country— a political prisoner.
The UN Working Group found the three men’s detention to be arbitrary in four different ways, all of which make their imprisonment illegal under international human rights law. The circumstances of their arrest and incommunicado detention were found to be outside the protection of the law and in two cases amounted to enforced disappearance.&nbsp;
As it relates to the distribution of phamplets, the three individuals were simply exercising their rights to freedom of thought and opinion under the <a href="https://u7061146.ct.sendgrid.net/ls/click?upn=u001.gqh-2BaxUzlo7XKIuSly0rC6qW-2FnvSGJskOuXf1mmv7fb-2BiYM7QGwU6H-2Bf6KIGuxAW8-2BkBKAx7BEev71tQe8HgenEdlZgM1cj0gDMDAHtXRtI-3Dl5XL_FSNxcQr-2BB-2FhcOdIidi6wdSUEqxUucKsRY8L7gcmE0dj99C71Z1DrszIvW2IyfMsa6FzM5M1J2gY2prfUknme7t6-2FejYw5H9zGkpZDOqKdUpcPR75fvavpCESm81yhl2cTPMp8VoiXwHrUH2gtzEGvT2s9j6RwrigCP2v8jWoptGwkE5huuOssPClxOMnuxN9-2FnwnWoWOsOYX0Oz9hMw2WmzuhLnKJ4p9YTCH5Jq67eztiDA7zAEFfWOg9zAhaPsh02wXkL-2BQgCCcDM1ir5Aw6VHhLw3e-2FRyIdVLb7BqKGZwPTTewI66CHyO7A7QpeOL-2FYtebxH602F1I4IyQaijxSw-3D-3D" target="_blank">Universal Declaration of Human Rights</a>, the Working group stated.
Breaches of the prisoners’ right to a fair trial were also traced by the group, which found that the prisoners were “deprived of their liberty on discriminatory grounds, because of their political opinion and status as members of a linguistic minority.” The body also expressed grave concern at the prisoners being denied visitors.&nbsp;
The cases of Chhetri, Gautam, and Gurung echo other cases of unjust imprisonment which Human Rights Watch and GCRPPB have been documenting consistently. As it stands, the remaining detainees live under brutal conditions, wherein they do not have access to adequate food, clothing, or medical assistance.
The government of Bhutan did not respond to the UN Working Group’s communications.&nbsp;
A former inmate, Ram Bahadur Rai, had previously spoken to the Human Rights Watch explaining conditions of reduced food rations, poor quality of clothing, minimum medical assistance and lack of welfare checks. Rai said that sometimes the clothing they were provided would be so small that the prisoners had to make do with rice sacks, not just for clothing but also bedding.
While many of these prisoners continue to serve life sentences without parole in dire conditions, Bhutanese authorities completely deny their existence. Rai further added that many of them are in very poor health as they are obligated to seek medication on their own and sometimes need to wait for months just to see a doctor.
<a href="https://www.hrw.org/about/people/meenakshi-ganguly" target="_blank">Meenakshi Ganguly</a>, Deputy Asia director at Human Rights Watch, has urged Bhutan’s international partners to call on the Bhutanese government to release all remaining political prisoners immediately.
Read also: <a href="https://nepalitimes.com/news/no-country-for-dissent">No country for dissent</a>

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Detainees in dire straits in Bhutan’s prisons

A man who served 30 years in a <a href="https://www.hrw.org/asia/bhutan" target="_blank">Bhutanese</a> prison for distributing political pamphlets has said that political detainees like him are surviving on meagre rations and are reduced to using rice sacks for clothing and bedding. Human Rights Watch called on the Bhutan government to immediately free its remaining <a href="https://www.hrw.org/news/2023/03/13/bhutan-free-long-term-political-prisoners" target="_blank">political prisoners</a>, who it said are kept in appalling conditions and serving lengthy sentences following unfair trials and torture. Ram Bahadur Rai, 66, spoke with Human Rights Watch after he was released and deported after completing his sentence on 5 July. At least 34 other political <a href="https://nepalitimes.com/news/no-country-for-dissent" target="_blank">prisoners are still in Bhutan’s prisons</a> and most of them are Nepali-speaking citizens from ethnic groups of which <a href="https://nepalitimes.com/banner/gross-national-reconciliation-in-bhutan" target="_blank">100,000 were expelled</a> in the 1990s and lived in refugee camps in Nepal. The tiny Himalayan kingdom has been a multi-party democracy since 2008, but it continues to hold prisoners accused of being opponents of the former autocratic system. “Bhutan’s government cultivates an enlightened international image by propounding the theory of <a href="https://www.qeh.ox.ac.uk/news/bhutan-gross-national-happiness-index-shows-increase-2015-despite-pandemic" target="_blank">gross national happiness</a>, but the blatantly abusive treatment of these prisoners tells a different story,” said <a href="https://www.hrw.org/about/people/meenakshi-ganguly" target="_blank">Meenakshi Ganguly</a>, deputy Asia director at Human Rights Watch. “While the Bhutanese government attempts to strengthen its ties with international partners, foreign governments and multilateral organisations should push for the release of political prisoners.” In 2023, <a href="https://www.hrw.org/news/2023/03/13/bhutan-free-long-term-political-prisoners" target="_blank">Human Rights Watch documented</a> 37 inmates <a href="https://www.nab.gov.bt/assets/uploads/docs/acts/2014/Prison_Act_of_Bhutan,_2009eng3rd.pdf" target="_blank">classified by Bhutan’s government</a> as political prisoners, who were first detained between 1990 and 2008. Following the <a href="https://www.hrw.org/news/2023/09/13/bhutan-freed-political-prisoner-describes-dire-conditions-0" target="_blank">release</a> of three people in the past year, at least 34 remain, many imprisoned for life without parole. Under Bhutan’s law, only King Jigme Khesar Namgyel Wangchuck can commute a life sentence.&nbsp; Ram Bahadur Rai was among the 100,000 Nepali-speaking Bhutan people who were <a href="https://www.hrw.org/news/2003/05/03/we-dont-want-be-refugees-again" target="_blank">forced to flee the country</a> in 1991 after violence and persecution under the government at that time. He sneaked back into Bhutan in 1994 and was caught distrubuting pamphelts of the banned Bhutan People’s Party in the border town of Gelephu . He said he was accused to taking part in political violence, but had no defence lawyer during his trial. He was so severely tortured that he was hospitalised, only to be returned to jail and further tortured. By the time he was convicted and sentenced to 31 years and 10 months in prison, he said the torture had left him unable to write his own application for an appeal. The appeal was rejected, and he was warned that if he appealed again his sentence could be increased.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240713060756_328136fb3903d1d0c9fcc4bfe04b74d4a9a7004a8dc9d28bb89effa9767f0b30.jpg" data-media-id="editor_10" data-image-id="20240713060756_328136fb3903d1d0c9fcc4bfe04b74d4a9a7004a8dc9d28bb89effa9767f0b30" data-rendition-name="original" width="946" height="1871" loading="lazy" alt="Bhutanese prisoners"> <figcaption>Ram Bahadur Rai</figcaption> </figure>  Rai said that since 2012, when the International Committee of the Red Cross (ICRC) stopped arranging family contact for national security prisoners in Bhutan, he had had no communication with his family. Upon his release, he sent a photograph to his four children “so they can know what their father looks like”. In Chemgang prison, near the capital, Thimphu, Rai was held in a block with 24 other ‘anti-national’ prisoners. “It’s a very painful situation. The facilities have almost halved since the Red Cross left ,” Rai said. Prisoners are obliged to buy their own medication if they fall sick and can wait up to eight months if they need to see a doctor, and frequently receive no treatment. Several are in very poor health, Rai said. Food rations have been reduced to half, prisoners get a poor quality blanket only every three years and a mattress every 18 months. Rai said the clothes they are provided are too small so prisoners wear rice sacks for clotheing and bedding.&nbsp; Rai said that the Bhutan Red Cross Society, which is supposed to have taken over the duties of the ICRC in supporting prisoners’ welfare, don’t do anything. Bhutan’s legal system is formally based on concepts in the Buddhist tradition such as compassion. The king, who is head of state while most government functions are the responsibility of an elected government, retains the power to grant ‘kidu’, or relief, including by commuting sentences. Said Ganguly. “<a href="https://nepalitimes.com/news/bhutan-king-must-free-political-prisoners" target="_blank">King Jigme Khesar Namgyel Wangchuck</a> could end the unjust suffering of these prisoners and their families with a stroke of a pen, as both <a href="http://www.bhutannewsnetwork.com/2022/04/six-political-prisoners-released/" target="_blank">he</a> and <a href="https://www.ucanews.com/story-archive/?post_name=/1999/12/28/king-pardons-bhutan-prodemocracy-leader-after-10-years-in-prison&amp;post_id=15081" target="_blank">his father</a> have previously done in other cases. Sixteen years since Bhutan’s transition to democracy, all of the remaining political prisoners should finally be released.”

Prisoners of conscience languish in Bhutan jails

A recently released political prisoner from <a href="https://www.hrw.org/asia/bhutan" target="_blank">Bhutan</a> has revealed ghastly conditions that political imprisoners in Bhutan are subjected to including food shortages and inadequate medical care, urging foreign countries to press for the immediate release of those held in violation of their human rights.
Madhukar Monger was released in August 2023 after serving 29 years. At least 36 others including a woman are in Bhutan jails, convicted of political offenses following unfair trials that frequently relied on confessions coerced under torture. 
 
“Bhutan’s government has sought to cultivate its global image by espousing ‘gross national happiness,’ but its treatment of political prisoners tells a different story,” says <a href="https://www.hrw.org/about/people/meenakshi-ganguly" target="_blank">Meenakshi Ganguly</a>, deputy Asia director at Human Rights Watch. “King Jigme Khesar Namgyel Wangchuck should exercise compassion and his sole authority to grant amnesty to these unjustly held prisoners and release them.” 
 
Most of Bhutan’s political prisoners belong to the country’s marginalised Nepali-speaking community known as Lhotshampa and were convicted because of prohibited political activity between 1990 and 2008.&nbsp;
Read also: <a href="https://nepalitimes.com/news/bhutan-king-must-free-political-prisoners">Bhutan king must free political prisoners</a>, Nepali Times
Some 90,000 of them were forced to leave the country as refugees. A majority of them ended up in refugee camps across eastern Nepal before they were eventually resettled in eight different countries with the United States taking a bulk of them.
Monger, now 57, fled Bhutan with his family in 1990 but returned to campaign on behalf of the banned Bhutan People’s Party. He was arrested and tortured by the army in February 1994. And at 26, he was sentenced to 31 years for “anti-government activities,” following a trial in which he had no defense lawyer. He was released a year early after paying a fine of $250.
Monger was held in a section of Chemgang prison near Thimpu, known as the “anti” block, short for “anti-national.” He said the authorities refer to the political prisoners as “rajbandi” and the guards address them as “traitors.”
<a href="https://www.nab.gov.bt/assets/uploads/docs/acts/2014/Prison_Act_of_Bhutan,_2009eng3rd.pdf" target="_blank">Bhutanese law</a> defines a “political prisoner” as “any person convicted for conspiring, attempting, soliciting, abetting or committing offenses against the Tsa-Wa-Sum (king, country, and people).”&nbsp;
Many are serving life sentences without parole, and they are all denied contact with their families or the outside world, in violation of international standards. Bhutanese authorities have long denied the existence of these prisoners.
Read also: <a href="https://www.nepalitimes.com/here-now/political-prisoners-languish-in-bhutan-s-jails">Political prisoners languish in Bhutan’s jails</a>, Devendra Bhattarai
Monger describes the conditions for political prisoners as having declined drastically in recent years. He told Human Rights Watch that the authorities cut the monthly rice ration from 20kgs to 12, wheat flour from 6kgs to 1.5 and lentils from 3kgs to 2.
Prisoners do receive a small weekly allowance of fresh meat and vegetables but they were compelled to sell a portion to police and guards in order to buy medicine and clothes which the authorities did not provide.&nbsp;
Monger further adds that at the time of his release, at least four prisoners in the “anti” block had serious health problems, including one who received back surgery twice for a condition that the prisoners believe resulted from torture, and three who are regularly hospitalised for chronic conditions.
The neglect has gotten worse since the Covid-19 pandemic, Monger says. Prisoners have not received new bedding or clothing since the coronavirus outbreak, and Chemgang is cold much of the year. Families do not get to visit then. Phone calls and letters too are prohibited.&nbsp;
Read also: <a href="https://nepalitimes.com/banner/gross-national-reconciliation-in-bhutan">Gross National Reconciliation in Bhutan</a>, Suraj Budathoki
Following a Human Rights Watch <a href="https://www.hrw.org/news/2023/03/13/bhutan-free-long-term-political-prisoners" target="_blank">report</a> in March identifying 37 political prisoners, most of them held at Chemgang but also at other prisons, government officials assured prisoners regularly that they would be “released soon,” according to Monger. However, none aside from Monger is known to have been released. 
 
Under <a href="https://www.judiciary.gov.bt/storage/files/1/Sentencing%20Guideline%20for%20the%20Judiciary%20of%20Bhutan%202022.pdf" target="_blank">Bhutanese law</a>, a person serving a life sentence can only be released if the king grants an amnesty. In 2022, King Jigme Khesar Namgyel Wangchuck <a href="http://www.bhutannewsnetwork.com/2022/04/six-political-prisoners-released/" target="_blank">granted amnesty </a>to one political prisoner serving a life term. In contrast, his father King Jigme Singye Wangchuck in 1999 <a href="https://www.ucanews.com/story-archive/?post_name=/1999/12/28/king-pardons-bhutan-prodemocracy-leader-after-10-years-in-prison&amp;post_id=15081" target="_blank">granted amnesty</a> to 40 political prisoners, including some serving <a href="https://www.amnesty.org/en/documents/asa14/002/1994/en/" target="_blank">life sentences</a>. 
 
Monger is currently in a refugee camp in Nepal while his family has moved to the United States under a resettlement program for Bhutanese refugees. Governments of Nepal and the United States with the assistance of the United Nations Refugee Agency must assist him to rejoin his family. 
 
“At least 36 people remain in prison for their alleged political activities seeking democratic choice, which Bhutan’s multiparty constitution has recognised since 2008,” says Meenakshi Ganguly. “The Bhutanese authorities should release these prisoners now and reunite them with their families.”
Read also: <a href="https://nepalitimes.com/here-now/real-refugees-want-to-go-back-to-bhutan">Real refugees want to go back to Bhutan</a>, Sujata Dhungana

No country for dissent

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

Party Time

It was pure drama: the political transition in Madhes unfolded by the dawn’s early light. At around 4AM on Monday, Province Head Sumitra Subedi Bhandari quietly departed Janakpur saying she was headed to Kathmandu for health reasons.&nbsp;
Outgoing Chief Minister Jitendra Sonal, whose coalition had begun to unravel, even saw her off, asking supporters to clear the road for her motorcade.
But an hour later, instead of continuing on to the capital, Bhandari stopped in Bardibas on the East-West Highway. There, as the sun started rising over the misty plains, she administered the oath of office to Saroj Kumar Yadav of the CPN-UML, invoking Article 168(3) of the Constitution.&nbsp;
Bhandari is also a member of the CPN-UML. The provision she invoked is typically used only after coalitions fail under Article 168(2), and the timing and location of the swearing-in have since drawn scrutiny.
Bhandari was subsequently relieved of her duties, and former National Planning Commission member Surendra Labh Karna was sworn in as the new Madhes province head on Tuesday.
Sonal had formed his government barely a month ago, with the backing of 56 provincial lawmakers but it became evident he would not secure the 54 votes needed to survive a confidence motion.&nbsp;
Several lawmakers in his coalition publicly signalled they would abstain. Still, the seven-party alliance that opposed Yadav’s appointment argues that the Province Head, who is the highest constitutional rank in the provincial structure, acted prematurely and under pressure from central UML party command.&nbsp;
A coalition of seven parties, including the Nepali Congress (NC), had been urging the Province Head to invite them to form a new government under Article 168(2). At the same time, the UML, which had been holding demonstrations outside the Province Head’s office in Janakpur, was calling for the formation of a minority government under Article 168(3).
The alliance of the seven parties that included the NC and Maoist Centre took to the streets. By mid-morning, protests had escalated outside Madhes Bhawan with cadre vandalising both the Chief Minister’s office and the Province Head’s office.
This was the third government in Madhes to fall since the 2022 provincial elections, and it follows a similar pattern. The previous Chief Minister Satish Kumar Singh of the Janamat Party, resigned before a scheduled confidence vote after losing the support of his own party and others including NC and LSP.&nbsp;
His resignation unfolded amid nationwide GenZ protests against corruption, demanding accountability and reform. The recurring instability points to a structural tension in Nepal’s federalism.&nbsp;
Provincial politics remain closely tied to alliances shaped in Kathmandu. The withdrawal of support by parties like the NC and Maoist Centre in provinces often reflects national-level calculations rather than provincial priorities.
As a result, the Provincial Assembly is repeatedly consumed by survival of the coalition instead of governance. Development work stalls. Budget execution slows. Public frustration grows. In a province that was at the forefront of the movement for federalism to counter what is seen as neglect, apathy and discrimination by Kathmandu, the sense that the system may not delivering on its promise is becoming increasingly pronounced.
If federalism is to be strengthened, provincial governments must be able to function with a degree of autonomy that currently exists more in principle than in practice. Otherwise, the perception that federalism is costly, unstable, and ineffective will continue to expand, providing fertile ground for anti-federal sentiment that is already gaining traction.
Earlier examples such as the NC General Secretary Bishwo Prakash Sharma in January calling for a new government in Madhes led by his party demonstrates how the central party leadership deliberately intervenes in provincial affairs. His remarks came during campaigns for bi-elections in Madhes when former CM Singh had been in office for six months only.&nbsp;
Likewise, in early June 2024, the federal coalition in Kathmandu shifted from a Maoist Centre and NC to form a new alliance between the NC &nbsp;and the UML. Within a day, coalition negotiations in Madhes changed to mirror this.
UML leaders publicly stated: “The issues at the federal and provincial levels will be resolved together.” This indicated that the realignment in Madhes followed national party decisions rather than provincial deliberation.
The events that unfolded in Madhes are a reminder that federalism in Nepal is still in transition, and that its success depends on political actors honouring the constitutional framework.

Chronic instability in the Madhes

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

The periphery cannot hold

You do not have to be a climate expert or atmospheric pandit to claim that Nepal is not pulling its weight on the grand narratives of the Anthropocene. As a heavily populated ‘country-on-an-incline’ from the Tarai to the Himalaya, Nepal is a thermometer of global warming.&nbsp; Its people are human witnesses to environmental and climate breakdown, but remain mute observers to the unfolding crises. Nepal should be leading the pack at the COP30 climate conference in Belém, backed by science and lived experience. But it is doubtful that two of the most crucial climate-related subjects central to the culture, economies and human wellbeing in the Himalaya and South Asia will be discussed at the summit that started this week in Brazil.&nbsp; The first topic that should be raised at COP is Black Carbon or the South Asian Brown Cloud, made up of tiny suspended particles in the air. This is not just a transboundary health hazard, there is now enough science to make the case that Himalayan snowmelt is accelerated significantly by the albedo effect that makes ice melt faster because of reduced reflectivity. But Kathmandu has not been able to make governments near and far listen. In 2014, I wrote a short piece published in Outlook magazine explaining why India’s Prime Minister Modi looking northward from a SAARC Summit retreat in Dhulikhel was unable to see the Jugal Himal range barely 30km away. His view was obscured by the pollution layer arriving from as far away as Lahore with substantial contribution from the Delhi region. That summit itself was an opportunity for Nepal to inform the Indian and Pakistani prime ministers that much of the haze, smog, dust and soot that settles on our slopes was generated in Sindh, Punjab, Punjab, Haryana, Western UP and Delhi NCR, carried by prevailing westerly winds up to the Himalaya. The forest fires within Nepal as well as Kathmandu Valley’s pollution contribute to the haze, but the shroud that suffocates the region through autumn, winter and spring is mostly transnational. Last year, these anthropogenic fine aerosols actually curled over the Bay of Bengal and invaded the airspace of Sri Lanka and Maldives.&nbsp; Even as the soot particles accelerate glacial melt and impact everything from infrastructure to public health, the most visible effect is on tourism. Nepal’s economic future is based on tourism, and much of this relies on being able to see the snow mountains. Why should travellers go to Pokhara if they cannot see the Annapurnas?&nbsp; Hoteliers in Nagarkot have started a campaign: ‘Visit Nagarkot 2025: More than Sunrise and Sunset’. While clever, the slogan is a response to the acclaimed Himalayan vista from Everest to the Annapurnas from the hill station, now obscured by the brown curtain of haze for most of the year. As the bellwether country of South Asia when it comes to the climate crisis, Nepal must build diplomatic confidence to reach out to the governments of Pakistan and India even in their present state of antagonism. Kathmandu must launch ‘haze diplomacy’ for its own sake and for the region.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113001132_16c9941da7b31c1d4683c06dc0f8a572803240701270606848851f915140329c.jpg" data-media-id="editor_0" data-image-id="20251113001132_16c9941da7b31c1d4683c06dc0f8a572803240701270606848851f915140329c" data-rendition-name="original" width="1005" height="695" loading="lazy" alt="permafrost"> </figure>  IMPERMANENT FROST&nbsp; Permafrost is understood mostly as a phenomenon of the Arctic, Antarctica, Siberia and Alaska. Mountains elsewhere did not figure, though it was natural for the ground to freeze all year round at high altitudes.&nbsp; In the Himalaya, besides the snowfields and glaciers, frozen moisture binds rocks and stabilises slopes. But global warming is melting the permafrost that used to cement mountain flanks, including boulders, sand and scree slopes. Some of the debris (गेग्रान) did tumble down, but much of it remained entombed on high, thanks to permafrost. Pokhara Valley and the Seti River reaching all the way up to the base of the Annapurnas, is the best place to observe this dance of geology between gravity and the mountain range. Rubble from the collapse about <a href="https://nepalitimes.com/here-now/remembering-the-seti-disaster">700 years ago of paleo-Annapurna IV </a>created the sediment field on which Pokhara is situated today. However, much of the debris from the crumbled mountain is still lodged up on and around Annapurna IV, but the binding is loosening with the warming earth. A <a href="https://www.icimod.org/event/analysing-permafrost-in-the-hindu-kush-himalaya-using-open-access-tools/">2024 report by the International Centre for Integrated Mountain Development (ICIMOD)</a> indicates that global warming is thawing the permafrost across High Asia. Among the unintended consequences of climate breakdown is that mountains and moraines are collapsing, with <a href="https://www.icimod.org/press-release/everest-region-a-hotspot-of-cryosphere-linked-hazards-icimods-new-study-on-nepals-2024-thame-flood-confirms/">cascading impact</a> that includes glacial lake outburst floods, reduced groundwater recharge as well as winter flow in the Ganga, Indus and Brahmaputra. No one has calculated the total volume of rubble locked in by permafrost across the Himalaya. Despite the increased risk, there is accelerated construction of highways, hydropower projects, housing and tourism infrastructure across the Himalaya. While the COP conferences discuss rising oceans and receding glaciers (without doing much about it), Himalayan permafrost has been melting unremarked. In their path-breaking September 2024 <a href="https://nepalitimes.com/multimedia/the-not-so-permanent-frost">article in Nepali Times</a>, Wilfried Haeberli and Alton C Byers argued that the extreme events of the past few years that led to mountain and moraine collapses, unleashing destructive debris flows downstream, were the result of melting permafrost. Haeberli and Byers suggest that the avalanches and floods including those of <a href="https://archive.nepalitimes.com/article/nation/Anatom-of-a-Himalayan-tsunami,1330">Seti (2012)</a>, <a href="https://www.icimod.org/article/understanding-the-chamoli-flood-cause-process-impacts-and-context-of-rapid-infrastructure-development/">Chamoli (2021)</a>, Birendra Tal (2023), <a href="https://www.sciencedirect.com/science/article/pii/S2772883825000251">Sikkim (2023)</a>, <a href="https://nepalitimes.com/news/climate-breakdown-linked-to-thame-flood">Thame (2024)</a>, <a href="https://himat.org/publication/byers-rockfall-induced-2019/">Barun (2017)</a> and <a href="https://nepalitimes.com/banner/drones-to-the-rescue-in-melamchi">Melamchi (2021)</a> were the result of the thawing of frozen ground. They say that the collapse of the lateral moraine on the <a href="https://nepalitimes.com/news/sikkim-flood-is-warning-to-nepal">South Lhonak glacial lake</a> in Sikkim on 4 October 2023 that swept away more than 100 people, destroyed the $1 billion Chungthang Dam as well as houses, roads and farms far downstream, was also caused by cloudburst on a lateral moraine that had lost its permafrost adhesive. There will be permafrost sceptics, as there have been climate change deniers. But it is time to wake up to the reality that the Himalayan peaks are no longer the immutable sentinels as regarded by humanity since prehistoric times.&nbsp; Modern society has pumped so much greenhouse gas into the atmosphere that now even the mountains are giving up. And we have not even begun to think about the bacteria and viruses locked away in the permafrost up the slope.&nbsp; Loss of permafrost adds to the cumulative impact of climate breakdown, including extreme weather events, drought and cloudbursts, heat waves in the plains affecting lives and livelihoods, creating mass migration, social unrest, and upending politics and geopolitics. The government and polity of Nepal have a duty to themselves and the larger humanity to wake up to the climate breakdown. The Sagarmatha Sambaad conclave organised by the Government in May failed to emerge as a pulpit for global warming and associated ills. Our political class, bureaucracy and academia should make up for lost opportunities to rise to the occasion and take the lead.&nbsp; Kanak Mani Dixit is writer, commentator and founding editor of Himal Southasian.