<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/6372333a9c7e80680e0c48d0jpeg.jpg" alt="" width="3264" height="1472"/><figcaption>Photos: ROSHAN MISHRA</figcaption></figure>Among the many legends about the Boudhanath Stupa, one involves a poor poultry keeper Jhazima and the buffalo skin.Boudhanatha is in fact the Sanskritised Panchayat-era renaming of the chaitya which was originally called <a href="https://www.nepalitimes.com/banner/a-temple-by-another-name/">Khasti Mahachaitya</a> (‘great stupa of the dew drops’). However, the chaitya had another name too according to the Tibetan Buddhist tradition –– the Great Jarung Kashor (‘Let it be done, Slip of the tongue’) Stupa.Many years before the birth of the Shakyamuni Buddha, Jhazima, lived with her four sons in the village where Boudha sits today. After the demise of the Kasyapa Buddha, she petitioned the king to grant her land the size of a buffalo’s skin to build a stupa and inter the Buddha’s remains. The king, thinking it would be a measly piece of land, gave her permission.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/6372333d9c7e80680e0c48d1jpeg.jpg" alt="" width="1500" height="1000"><figcaption> </figcaption></figure>However, Jhazima carefully cut the buffalo skin in a long strip, like a rope, and circumscribed a larger area – where the great Boudhanath Stupa stands today.This symbol of devotion quickly took on a political significance, as the wealthy people of the country were humbled by Jhazima’s faithful act.If a poor woman like her can build a stupa of such magnificence, they thought, they would have to build shrines equal to the mountains.“Stop the building,” they implored the king: “If this construction continues, then each and every one of us will be harshly criticised.”But the king would not hear of it. “This poor, single poultry-woman, through gathering earnings from raising chickens, established her four sons born of four fathers as respectable householders. Not only that, with her remaining wealth she builds a stupa such as this. I thought this to be truly amazing, and so the words <a href="https://www.lotsawahouse.org/tibetan-masters/ngakchang-shakya-zangpo/great-history-of-jarung-kashor-stupa" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=https://www.lotsawahouse.org/tibetan-masters/ngakchang-shakya-zangpo/great-history-of-jarung-kashor-stupa&amp;source=gmail&amp;ust=1660101181265000&amp;usg=AOvVaw1wvhhCg-Bb6IhKdfptWV4l">‘Let it be done’ (jarung) slipped from my tongue (kashor)</a>. Kings speak but once!” he said in response.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637233409c7e80680e0c48d2jpeg.jpg" alt="" width="1750" height="1055"><figcaption> </figcaption></figure>This charming and extraordinary story is the subject of Object in Focus #5: Invocation at the <a href="https://www.facebook.com/TaragaonMuseum">Taragaon Museum</a> situated next door to Boudhnath itself by contemporary visual artists Koka Vashakidze from Georgia and Alicia Junissaliyeva from Kazakhstan and curated by Roshan Mishra.At the centre of the room is a dark-coloured rope-like object spiraling – almost like a dizzying solar system, with what looks like a vague triangle standing in for the Sun – and surrounded by a rectangle of red ropes.But as one walks around, observes the work with an unfaltering gaze, the circle of the base quickly stands out. Then, with a little change in the angle, one can imagine a dome rising from it, followed by the ever-watching eyes and the finial.Here is the Boudhanath Stupa, translated, stripped down to its backbone – an abstraction. Like a cosmic bridge, it brings together the myth and the monument, looking both ways into the past and present.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637233439c7e80680e0c48d3jpeg.jpg" alt="" width="4000" height="1800">All this may not be entirely conspicuous at first, but when one realises that the whorl is in fact real buffalo skin, the pieces fall in place. The rectangle outlines the block of land upon which the Mandala sits today. Take a step back outside the building and the doors represent the streets opening around the complex.The artists spent several weeks in Boudhanath, measuring the circumference of the stupa. Since animal skin is not permitted inside, they used the red rope for the purpose. People would come and watch them at work, perhaps wondering what they were up to. But the story of Jhazima, Vashakidze believes, was one of undefeated courage and creativity.Jhazima defied expectation, says Vashakidze. And instead of just putting the skin on the ground, she cut it in narrow strips to cover more area, demonstrating her boundless imagination. “And the king in the end has to say, ‘No, she has to continue making the stupa’,” he adds.Vashakidze, whose extensive contemporary body of work ranges from site-specific pieces to media installations, sees this as the moment when the rich and the poor, the powerful and the weak, are equal – because one woman with devotion for the Buddha stood up against the system and built an unprecedented monument, anticipating perhaps even the Shakyamuni.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637233479c7e80680e0c48d4jpeg.jpg" alt="" width="640" height="750">The artwork, in this sense, is an invocation to memory, to history and to Jhazima. Along with Junissaliyeva’s experience in healing and energy exploration, the trio of the artists and curator Mishra has created a poignant piece that is equally contemplative and dramatic, reminding us that despite the overwhelming restrictions – political, social, professional – and widespread philosophical, spiritual lethargy around us, we can still create what we want to, for the realm of possibility is boundless.Says Mishra: “I think it is a brilliant notion to sit with one object, one narrative.” This has much to do with the fact that the viewers can spend time with this echo from the past under an extended spell.Leaving the exhibition, one is filled with a striking desire to visit the <a href="https://www.nepalitimes.com/here-now/the-stupa-of-a-million-dewdrops/">Boudhanath Stupa</a>, where the remains of Kasyapa Buddha are believed to be entombed, to compare, to recall. There too, prayers and invocations from all around bounce off the white dome and fill the air with sweet music, as though the voices of good will have never ceased and promise to echo into the future – in the same way that Object in focus #5: Invocation is an echo itself, of the enduring legacy of Jhazima.The artwork will also travel to the Tbilisi Triennial in Georgia in October 2022.Object in focus #5: InvocationBy Koka Vashakidze and Alicia JunissaliyevaCurated by Roshan MishraTaragaon Museum,BoudhaOpen 10:00am – 5:00pmTill 18 August 2022.

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Echoes of myth and monument

<figure><img width="1440" height="1440" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161148/636d1e089c7e80680e0af3ebjpeg.jpg" alt=""/><figcaption>Dawa Yangzom Sherpa with prayer flags at the summit in Rowaling with Mount Gauri Shankar in the background. Prayer flags like these will increasingly be eco-friendly from now on. Photo: DAWA YANGZOM SHERPA.</figcaption></figure>Long lines of multi-coloured prayer flags dangle from Buddhist stupas, they are strung up on Himalayan summits by mountaineers, and they flutter noisily at pilgrimage sites.At Kathmandu’s <a href="https://www.nepalitimes.com/here-now/the-stupa-of-a-million-dewdrops/" target="_blank" rel="noopener noreferrer">Boudha shrine</a>, the prayer flags stream down in four directions from the top, adding to the sacred ambience under the ever-watchful eyes of the Buddha.On 18 December, however, the stupa is getting a green <a href="https://archive.nepalitimes.com/page/the-boudha-kora" target="_blank" rel="noopener noreferrer">makeover</a> that will not be immediately visible to visitors — prayer flags made from synthetic material will be replaced by biodegradable ones.Called Lung ta (Tibetan for ‘Wind horse’) prayer flags are essential at Buddhist shrines across the Himalaya from Ladakh to Bhutan. Activists are launching a campaign to replace them with more eco-friendly alternatives as expressions of faith and spirituality.For Ang Dolma Sherpa, founder of Utpala Crafts in Kathmandu, this has been the culmination of a five year campaign to spread the acceptance of the biodegradable prayer flags and khada she initiated.“It all started with 15 Buddhist leaders from around the world, including the Dalai Lama, signing the Buddhist Climate Change Statement to World Leaders at COP21 in 2015,” she says. “I was convinced small-scale initiatives like these can also help address pollution and climate change.” <figure><img width="768" height="512" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161148/636d1e0c9c7e80680e0af3ecjpeg.jpg" alt=""><figcaption> </figcaption></figure>The idea germinated in 2016 with khada, the traditional ceremonial scarves used in almost every occasion, from birth to weddings, graduations, arrivals, departures and even funerals.“Growing up in a Buddhist family, we used to have heaps upon heaps of khada collecting in our house, and once every month we used to sit and separate the old ones from the new to throw or recycle,” recalls Ang Dolma.Even then, massive amounts of khada went to waste. “When I was younger, I didn’t really care about it,” she says, “but when my father died in a car accident in 2011, I noticed during the funeral just how much of it was thrown away.”In the past, khada used to be made of cloth, and sometimes silk, but this changed with the introduction of synthetic materials, such as polyester and nylon. And since khada used in funerals cannot be recycled, these are either burnt or thrown away, creating greenhouse gases, pollution and garbage.https://www.youtube.com/watch?v=9NQWcnXV7fs <figure><img width="1200" height="674" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161148/636d1e0e9c7e80680e0af3edpng.png" alt=""><figcaption> </figcaption></figure>“I wanted to do the right thing,” Ang Dolma says. “Buddhism also teaches us to reduce waste and take care of our planet, and so my mother and I decided to make our own biodegradable khada.”But it was difficult to find a manufacturer at first. In 2019, Ang Dolma proposed biodegradable khada to Idea Studio, a platform that enables young entrepreneurs with innovative business ideas addressing local <a href="https://www.nepalitimes.com/banner/climate-change-is-a-disaster-in-the-nepal-himalaya/">social-economic and environmental issues</a>.It was during the incubation at Idea Studio that she felt like she was on the right path. “Talking to other young people had a positive impact on me,” she says. “Many of us had similar views regarding <a href="https://www.nepalitimes.com/banner/climate-change-is-a-disaster-in-the-nepal-himalaya/" target="_blank" rel="noopener noreferrer">environmental conservation</a>, and I was encouraged.”Later, she was awarded as a top ‘Ideator’ for her pitch because of its originality and sustainability and she set up Utpala Crafts last year.But as she had no background in business, she found a partner in a friend who shared her philosophy. “To me, what’s important is upholding the ethos of the business, you have to be very patient to make that profit,” she says.Read also:<a href="https://www.nepalitimes.com/banner/upscaling-upcycling/"> Upscaling Upcycling</a>, Sanghamitra Subba <figure><img width="2000" height="1334" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161148/636d1e139c7e80680e0af3eejpeg.jpg" alt=""><figcaption> </figcaption></figure>Khada have a huge market and are used by people across communities and religions, in celebrations and sorrow. However, most are not manufactured in Nepal but imported from India and China.“Which is why I wanted to be involved myself,” says Ang Dolma, whose Utpala Craft does not have a factory but manufactures the flags and scarves locally in Lalitpur’s Lubhu. The stitching and design are done by women by Ang Dolma’s neighbours in Patan, where Sherpa currently resides and her network is expanding with the demand.“We are trying to export to Germany as well, but the idea is to create awareness and interest in Nepal first,” says Ang Dolma. “Rather than branching out, I hope people in Bhutan or Ladakh are also inspired to manufacture their own biodegradable prayer flags.” <figure><img width="945" height="632" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161148/636d1e169c7e80680e0af3efjpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="2268" height="4032" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161148/636d1e199c7e80680e0af3f0jpeg.jpg" alt=""><figcaption> </figcaption></figure>Currently, the khada and prayer flags are available in white with symbols and prayers printed on them in water-based black ink, recalling the traditional designs. Natural ink is also being planned as the business grows. Khada made of 100% natural fibres is priced at Rs290 and Tencel cotton at Rs160.Boudha is a <a href="https://www.nepalitimes.com/banner/a-temple-by-another-name/" target="_blank" rel="noopener noreferrer">prominent centre of Buddhism</a> in the Subcontinent and attracts thousands of visitors and pilgrims every day. And Dolma hopes that the introduction of biodegradable prayer flags there will spread the word and encourage communities across the Himalaya to be more responsible.

Let's only buy bio-degradable prayer flags

https://www.youtube.com/watch?v=iW60CnUgR-IThree elderly people look up with wonder and reverence, palms pressed together at the Boudhanath stupa towering over them. Sonam Yangjung Lama, Yangja Phuti, and Samten Lama (pictured, above) are from Humla, and have undertaken a once-in-a-lifetime pilgrimage to the Kathmandu shrine. “Boudha is the holiest place in Nepal, and I had never seen it,” beams Yangja Phuti. “Now that I have finally seen it, I am overcome by its beauty and holiness. Now, I can die happy, and go straight to heaven.”Boudhanath has always been sacred to Nepal’s Buddhists, whether Newars of the Valley, Tibetan Buddhists from the mountains, or from China.The pilgrims from Humla had to walk for a day to Simikot, and then take a plane to Nepalganj and Kathmandu to get here, since Humla is the last district in Nepal not yet connected to the road network. But they say it has been worth the time and money.Read also:  <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/?p=18876&amp;preview=true" target="_blank" rel="noopener">A temple by another name</a><a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/northwestern-tip-of-nepal-Humla,3430" target="_blank" rel="noopener">Remote corner of Nepal’s remotest district</a>, Bharat Bandhu Thapa <img width="1250" height="703" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937cb9c7e80680e03fe5djpeg.jpg" alt=""/>This fulcrum of Buddhism was first built in the 5th century, according to Shange Dorje Lama, who heads the Lama Department of Boudha Ghyang Guthi, the trust responsible for religious activities at the shrine. Boudha has been destroyed and rebuilt many times, including after the 2015 earthquake.“The stupa stands on a five-layered platform, signifying the five elements of nature,” Lama explains, pointing at the imposing monument. “The dome signifies the earth, while the eyes of the Buddha represent compassion and wisdom. The 13 tiers above it are the thirteen steps to enlightenment, and the cupola signifies the protection that the dharma gives. Finally, the spire represents Nirvana.”Despite being swallowed up by Kathmandu’s urban sprawl and over-run by the Chabahil neighbourhood, Boudha retains its spiritual charm, with hundreds of devotees doing the ritual circumambulation, rotating prayer wheels, counting rosaries, or performing prayer rituals. Boudha has also grown as a tourist attraction for locals and Asian visitors who can be seen taking selfies. Read also: <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/a-rising-nepal,2968" target="_blank" rel="noopener">A Rising Nepal</a>, Smriti Basnet <img width="1250" height="703" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937ce9c7e80680e03fe5ejpeg.jpg" alt="">Xin Liu, a journalist from China, is among them. “I once saw a picture of Nepali people many years ago. I loved their smiles. And it has always been my dream to come here,” she says, between trying to take a perfectly timed shot of pigeons at the temple. Many Chinese, Japanese, Vietnamese and even Westerners come here, mixing tourism with pilgrimage, but for many foreign tourists Nepal is also an attraction because it is much more affordable. Chinese tourists, especially, say they find a Nepal holiday cheaper than anywhere else in Asia.“We are students and we didn’t have a lot of money, but we wanted to travel abroad. So, we chose Nepal,” says Zhao Meng from Hunan, strolling around with her friend Sheng Fengju. They confess they are not Buddhist and know very little of the Buddhist significance of Boudha, but are impressed by its beautiful and calm atmosphere. The circle of buildings around Boudha used to house pilgrims, but now have been taken over by elegant terrace cafes, meditation centres, bed and breakfasts, and gift shops. Read also: <a href="http://archive.nepalitimes.com/page/the-boudha-kora" target="_blank" rel="noopener">The Booudha Kora, Jessica Cortis</a>, Smriti Basnet, Pan Lan and Qiu TianThe newest addition to Boudha’s cosmopolitan ambience are the new Chinese eateries. Liu Xiao Ping runs Chengdu Kitchen and has been living here for six years. “I had a restaurant in China, but business was too hectic. I heard of Nepal from my friends, so I came here. It costs me less in rent and salaries, and life is more peaceful,” says Liu, who serves spicy Sichuan dishes popular among Nepalis and foreigners alike. Pema Rangdol, a Nepali restaurateur, speaks fluent Chinese and has named his restaurant Chonqing Noodles, with the signboard in English and Chinese. “We get lots of Chinese guests from China, Singapore and Malaysia, and they like it that the menu is in their own language,” Rangdol says.Boudha is proof that despite the chaos of a teeming city, the spiritual energy of the shrine has preserved its tranquility and sanctity. The tourists and pilgrims may be enjoying its picturesque and insta-friendly location, but they are earning karma points for 2019 at the same time. Read also: <a href="http://archive.nepalitimes.com/news.php?id=11338#.XCSsylUzbIU" target="_blank" rel="noopener">The stupa of a million dew drops</a>

The stupa of a million dewdrops

https://www.youtube.com/watch?time_continue=2&amp;v=iW60CnUgR-IUntil a few decades ago, the white dome of Boudha capped with its gilded tower and finial, and all-seeing eyes was so prominent it could be seen from all over the once-emerald Valley.Today, one of the country’s holiest  Buddhist shrines is over-run by Kathmandu’s rampant urbanisation. The stupa itself is dwarfed by surrounding hotels, malls and apartment blocks. Boudha has lost a lot more than its serenity, it is losing its uniqueness.Boudha is said to have been first built by Emperor Ashoka’s daughter who arrived in the Valley more than 2,500 years ago. Boudhanath is actually the Sanskritised name given during the Panchayat era in the 1960s. Its original name is Khasti Mahachaitya, which means ‘great stupa of the dew drops’, and  there is an interesting story about how that name came about.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937d19c7e80680e03fe5fjpeg.jpg" alt="" width="800" height="1021"/><figcaption>DESMOND DOIG</figcaption></figure>During the Lichhavi period (400-700 CE) the palace of King Bikramaditya was located where Narayanhiti  is today at Durbar Marg. The king had constructed three water spouts at the southern edge of the palace, but it did not give any water. Astrologers recommended a human sacrifice of a male possessed of  all 32 perfections. However, only the king himself and his son had those attributes.As the story goes, the next morning the king ordered his son to kill a man sleeping by the water spout. The prince did as he was told, and the water started running from the spouts. But he found out that the man he had killed was his own father, the king. Ridden with guilt, he consulted the priests about how to absolve his great sin.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937d49c7e80680e03fe60jpeg.jpg" alt="" width="485" height="647"><figcaption> </figcaption></figure>They suggested that he should release a white bird from the top of Bajrayogini Temple and construct a stupa wherever it landed. The bird landed at the current location of Boudha.However, there was no water to mix the clay for the construction of the stupa since Kathmandu Valley was suffering a prolonged drought. So determined was the young king that he instructed the people to harvest water by collecting dewdrops every morning.Read also: <a href="https://www.nepalitimes.com/?p=18866&amp;preview=true" target="_blank" rel="noopener">Stupa of a million dew drops</a>, Sewa BhattaraiWhich is why, when it was finally built, the stupa was named Khasti, similar to other place names ending in ‘ti’ in Kathmandu such as Chalati and Kusunti – all made from millions of dewdrops. The name was changed from Khasti to Boudha possibly to make the shrine conform to the concept of a unified Nepali nationhood.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937d59c7e80680e03fe61jpeg.jpg" alt="" width="1750" height="1055">OLD PHOTOS OF NEPAL, 1940<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937d89c7e80680e03fe62jpeg.jpg" alt="" width="1750" height="1055">JACQUELINE DELLETERY, 1965Today, Boudha’s original architectural space of a central dome surrounded by a circle of small mud houses is marred by taller buildings. Yet, such is the magic of the place that it still draws pilgrims and tourists from all over the world, especially after it was rebuilt following damage in the 2015 earthquake.Boudha is not the only example of identity loss in Kathmandu. For instance, the name Jwo: Falcha in Nepal Bhasa means two rest houses built for travellers along the trade route to Tibet. The name has now changed to Jorpati which just means an even number of rest houses.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937dc9c7e80680e03fe63jpeg.jpg" alt="" width="800" height="595">MEL GOLDMAN, 1967<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937de9c7e80680e03fe64jpeg.jpg" alt="" width="800" height="595">NEIL RAWLINS, 1970The name Jaa Hwulyu Khya: is a name alluding to the practice of throwing rice as an offering. Today, both the practice and the name have disappeared and the place is called Jawalakhel.The name Kisi Ga: used to mean the ‘Elephant Stable’ from where the White Elephant (Pulukisi) used to emerge during Indra Jatra. Its present name Kilagal means ‘Bed of Nails’ which will not be found there.A name change alters the identity of a place, and occurs after regime change throughout history and all over the world. In places like Khasti in Kathmandu Valley, they have also detached monuments, cultures and entire communities from their roots.Read also: <a href="http://archive.nepalitimes.com/page/the-boudha-kora" target="_blank" rel="noopener">The Boudha Kora</a>, Jessica Cortis, Smriti Basnet, Pan Lan and Qiu Tian<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937e19c7e80680e03fe65jpeg.jpg" alt="" width="1250" height="865">KUNDA DIXIT, 2018

A temple by another name

Architecture can be a powerful agent of change, shaping not just spaces but the way people live, connect, and experience the world.&nbsp; For Nepal, which is <a href="https://nepalitimes.com/banner/natures-fragile-gift-to-nepal">gifted by nature</a> and rich in <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/ambassador-fund-cultural-preservation-nepal,2092">cultural heritage</a>, &nbsp;reviving rural architecture with modern amenities could hold the key to more <a href="https://nepalitimes.com/here-now/what-sustainable-tourism-means-in-practice">sustainable tourism </a>that benefits local people more. “<a href="https://nepalitimes.com/banner/bayalpata-hospital-in-nepal-wins-global-design-award">Design and architecture</a> are amazing tools to create a unique experience for visitors,” says Spanish architect Tomeu Esteva of Esteva i Esteva Architecture Studio. “Difficult destinations have beautiful hotels with design and comfort.” Esteva was in Kathmandu with his colleagues at an event organised by the Spanish Honorary Consulate at Dwarika’s Hotel last week to showcase buildings which Nepali architects can adapt with local material and design inputs.&nbsp; Rural architecture holds a unique significance: it is more than a shelter and must reflect <a href="https://nepalitimes.com/here-now/inking-an-idenity">local identity, culture</a> and <a href="https://nepalitimes.com/here-now/saving-humla-from-heritage-loss">heritage</a>. An area’s natural and cultural harmony can be upset by <a href="https://nepalitimes.com/here-now/protecting-protected-areas-from-infrastructure?fbclid=IwAR1wK0MDFlFST_2EYb3f54LS4-fPt6rYfLG1DJ1JaQsU3w8-ezyXIxGOqzk">poorly planned development</a>, speakers at the event said, but the environment can be improved and revitalised by well-integrated structures.&nbsp; Another Spanish architect, Belen Moneo, has designed hotels at elevations of 3,700m in her home country Spain that supply natural spring water spas. “<a href="https://nepalitimes.com/banner/lost-in-reconstruction">Creativity in construction</a> must be encouraged. Rural architecture always shows possibilities of what we can do better,” Moneo explains, adding that designs must enhance <a href="https://nepalitimes.com/opinion/the-healing-power-of-nature">the beauty of nature</a> and give a natural feel at a time when steel, glass and cement dominate <a href="https://nepalitimes.com/here-now/rebuilding-kathmandu-after-the-1934-quake">urban design</a>.&nbsp; This is why the <a href="https://nepalitimes.com/here-now/weaving-nature-into-craft">use of natural products</a> such as bamboo, local timber, straw and rammed earth are in demand from customers who want a fresh eco-friendly look encouraged in construction of rural architectural structures. The demand for boutique hotels has increased world over, with &nbsp;more and more tourists favouring aesthetics, experience and comfort over price. While creativity is an important part of <a href="https://nepalitimes.com/here-now/architecture-for-mountains">construction and architecture</a>, incentives to build and use <a href="https://archive.nepalitimes.com/article/nation/Building,370">rural construction materials</a> still remain minimal, and Moneo emphasises the significance of design and execution.&nbsp; Esteva helped design the Vana Retreat in Dehradun that kept the natural environment in focus, with the structure giving an elaborate aesthetic experience to visitors. Another example is Hotel Las Mercedes in the Dominican Republic which was designed and constructed by Moneo and the company she co-founded Moneo Brock, respecting and revaluing the traditional architecture of the area. Hotels providing such experience could attract tourists and revenue. The Spanish ambassador to Nepal Juan Antonio March Pujol said, “The role of architecture and architects in developing tourism is crucial, not only in urban areas but rural settings as well.”&nbsp; The concept of rural boutique hotels gained traction in Spain during the 1990s, particularly in regions like Majorca with economic and environmental sustainability as the main focus. In Nepal <a href="https://nepalitimes.com/opinion/12-full-opinion/guiding-nepal-s-tourism-industry">the tourism industry</a> directly employs about 1 million people, and makes up about 8% of the country’s GDP. In Nepal, the stone homes of <a href="https://nepalitimes.com/news/reviving-himalayan-vulture-and-culture">Mustang and Manang</a>, bamboo and mud structures of <a href="https://nepalitimes.com/here-now/the-tarai-s-shrinking-forests">the Tarai</a>, and the Kathmandu Valley’s terra cotta tile skylines, graceful temples, and tranquil bahal courtyards are all examples of <a href="https://nepalitimes.com/here-now/nepal-s-traditional-seismic-resistant-designs">Nepal’s traditional architecture</a>.&nbsp; Nepali architect Sarosh Pradhan has been working for the past eight years on the Brakka Village project in Manang Valley north of <a href="https://nepalitimes.com/banner/municipalities-want-to-manage-annapurna">the Annapurnas</a>. Other examples of this kind of rural architecture for high-end tourism are the Shinta Mani Hotel in Mustang and Khumbu Lodge below <a href="https://nepalitimes.com/news/mt-everest-pvt-ltd">Mt Everest</a>. Says Pradhan, “There are places in Nepal that radiate purity and embrace simplicity. Creating projects in such settings require deep reflection and thoughtful planning.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421030444_a07a23f6b60fa89c0f35b9dc1aaf19937da4881e6bfb2e1858f3c27dff91729f.jpg" data-media-id="editor_19" data-image-id="20250421030444_a07a23f6b60fa89c0f35b9dc1aaf19937da4881e6bfb2e1858f3c27dff91729f" data-rendition-name="original" width="4608" height="2184" loading="lazy" alt="A new architecture for Nepal's tourism"> </figure>  Rural architecture is not easy, and sometimes more expensive. Inflation, energy efficiency, <a href="https://nepalitimes.com/here-now/those-who-stay">the climate crisis</a>, and <a href="https://nepalitimes.com/banner/cost-of-living-in-a-big-city">increased costs of living</a> pose obstacles to sustainable rural architecture. Read also: <a href="https://nepalitimes.com/here-now/forgotten-international-starchitects-in-nepal">Forgotten international starchitects in Nepal</a>, Anne Feenstra and Varun S Bapu Esteva says faith and trust between client and architect is necessary for any project to be successful. He adds that architects must practice being humble, the process of designing always involves learning and not imposing their ideas on clients. Nepal is uniquely positioned for the growth of <a href="https://nepalitimes.com/banner/hiking-up-the-benefits-of-tourism">rural tourism</a> because of its stunning countryside as well as its internationally renowned traditions in holistic wellness. Creating infrastructure that is small, thoughtfully planned and that respects both tradition and contemporary hospitality standards is crucial. “Projects in Nepal can be made cost effective by using materials from houses that have been brought down,” says Esteva. “Pilot projects involving <a href="https://nepalitimes.com/banner/local-government-by-the-people-for-the-people-of-the-people">local people </a>and simple designing also helps the process.” <a href="https://nepalitimes.com/banner/vacant-homes-become-homestays-in-nepal">The growth of homestays in Nepal</a> is a step in the right direction, but they are still a bit too rustic for the international traveller who also wants comfort and is willing to pay extra for it. Upgrading the facilities in homestays and ensuring that the <a href="https://nepalitimes.com/here-now/an-archive-of-nepali-heritage">architectural heritage</a> of the locality is preserved using locally sourced building material could allow owners to charge more. Says Sangita Shrestha of Dwarika’s Hotel, “Our effort is to build upon rural architecture by empowering local communities and using what is available locally. We can fine tune and encourage indigenous design and training.” The vision goes beyond just boosting the economy, it is about building a future where tourism helps villages grow in a healthy and lasting way. Instead of using up resources, it gives back to the land and the people. It supports local communities by<a href="https://nepalitimes.com/opinion/staying-in-nepal-to-create-jobs"> creating jobs</a>, improving infrastructure, and protecting natural beauty. When done right, tourism can be a tool for <a href="https://nepalitimes.com/editorial/progress-and-or-preservation">preserving culture and nature</a>, not harming them. Architects must therefore see their work as more than just designing buildings, they also need to care deeply about people and places, especially in rural areas that can benefit the most.&nbsp; With global interest in sustainable and off-the-beaten-path travel increasing, Nepal stands at the cusp of a <a href="https://nepalitimes.com/news/missing-out-on-nepal-s-tourism-potential">tourism transformation</a> that values community-driven, eco-conscious hospitality. A mix of modern ideas and traditional knowledge could transform rural tourism in Nepal. Says Shrestha, “Young architects should spend time with <a href="https://nepalitimes.com/latest/the-unsung-heroes-of-conservation">local and indigenous communities</a>, listen to their stories, and learn from their <a href="https://nepalitimes.com/banner/life-and-livelihood-in-remote-nepal">ways of living</a>. These communities have deep knowledge about the land, materials, and climate. If this wisdom is used in new designs, it can help create tourism spaces that truly benefit everyone.” &nbsp;

A new architecture for Nepal's tourism

Extract from an addendum to Nepal's Two Wars, Chapter 2 in the updated edition of Essays on Nepal: Past and Present by Sam Cowan, a retired British Army general with a long association with the Gurkhas. The book was first published in 2018, and republished earlier this month by FinePrint exclusively on Amazon. The addendum details a one-to-one conversation the author had in the <a href="https://archive.nepalitimes.com/news.php?id=8884">Royal Palace </a>with the <a href="https://archive.nepalitimes.com/news.php?id=8371">King Gyanendra</a> in November 2002 just after he had taken his initial steps on the road that ultimately led to <a href="https://archive.nepalitimes.com/news.php?id=14681">the abolition of the monarchy</a> in Nepal in 2008. In the early evening of September 16, 2002, in my role as Colonel Commandant of the Brigade of Gurkhas, I had my second and last official audience with King Gyanendra to give him an update on the Brigade’s activities over the previous 12 months. I had some 6 or 7 such audiences with <a href="https://nepalitimes.com/here-now/preserving-king-birendra-s-family-home">King Birendra</a>.&nbsp; These were official affairs with the British ambassador of the day present, along with key <a href="https://archive.nepalitimes.com/news.php?id=12233">palace officials</a> and a representative from Nepal's Foreign Ministry. The two monarchs were very different in character and temperament, but both treated me with the utmost civility and made the audiences as relaxed and easy for me as possible.&nbsp; It is, however, worth recording that when the official business had been covered, King Birendra, with a twinkle in his eye, often ended by asking, “Now General, what’s the gossip in London?” The second audience with <a href="https://archive.nepalitimes.com/news.php?id=8026">King Gyanendra </a>was my last official act in uniform. We came back to Kathmandu in the first week of November (after treks) to stay for a few nights with our Defence Attaché before heading back to the UK. Waiting for me was a message from the Palace saying that King Gyanendra would like to meet me informally: <a href="https://archive.nepalitimes.com/news.php?id=6933">no uniform</a> and no ambassador.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080420_f9046f9882d4481781d14f2b64f18c7fbbea62562e1d74e3465de6d01fb43750.jpg" data-media-id="editor_7" data-image-id="20250421080420_f9046f9882d4481781d14f2b64f18c7fbbea62562e1d74e3465de6d01fb43750" data-rendition-name="original" width="1750" height="2406" loading="lazy" alt="Gyanendra crowned page 1"> <figcaption>Nepali Times Special Edition of 6-14 June 2001 with enthronement of Gyanendra. </figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080424_21333d6ae21828eb47fe3f849438d215fe2804460d47bb2896ef4aee4e895ad2.jpg" data-media-id="editor_8" data-image-id="20250421080424_21333d6ae21828eb47fe3f849438d215fe2804460d47bb2896ef4aee4e895ad2" data-rendition-name="original" width="1500" height="1857" loading="lazy" alt="Royal massacre"> <figcaption>Nepali Times 22-29 June 2001 covering the royal massacre after which Gyanendra became king. </figcaption> </figure>  Although I had no idea what the purpose of the meeting might be, events in Kathmandu since I last saw the king put me on edge. On October 4, 2002, Gyanendra had dismissed Prime Minister Sher Bahadur Deuba, allegedly for failing to hold <a href="https://nepalitimes.com/news/what-goes-on-in-nepal-s-elections">elections</a>. He had put in place a new prime minister and a cabinet personally selected by him. When I heard the news on my travels, the people I met were generally supportive of the king’s actions. There was a general view that something had to be done, the country was going nowhere, and the king deserved his chance, not least to solve<a href="https://nepalitimes.com/latest/14-years-after-conflict-no-closure-in-nepal"> the Maoist </a>problem. Back in Kathmandu, views were not so sanguine. The chosen prime minister, Lokendra Bahadur Chand, was a relic from <a href="https://nepalitimes.com/here-now/mob-movement-and-mayhem">the Panchayat period</a> whose party had failed to win a single seat in the last elections held in 1999. Some of the chosen cabinet ministers had, to put it mildly, dubious reputations, and others had no record of proven competence in any field. There was a fear that the king’s real motive in dismissing <a href="https://nepalitimes.com/editorial/deubas-denouement">Deuba</a> was to start to reverse the democratic gains made since 1990. I informed <a href="https://nepalitimes.com/news/nepal-britain-mark-centenary-of-1923-treaty">the British ambassador</a> about the invitation. He was strongly against accepting it, which was probably the clinching reason for my decision to do the polite thing and accept it. On the evening of November 7, 2002, I presented myself at the royal palace, alone and in civilian attire.&nbsp; As in the past, the Military Secretary, Major General Vivek Shah, met and escorted me into the presence of the monarch. This time, however, he was politely asked to leave the room and shut the door behind him. King Gyanendra greeted me warmly and invited me to sit down.&nbsp; Read also:<a href="https://nepalitimes.com/news/the-ghost-of-monarchy-returns-to-haunt-nepal"> The ghost of monarchy returns to haunt Nepal</a>, Shristi Karki  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080424_e382af945d0ad2a04ae41fabe5393f793dd10f54cb1220f111c7c9e7423eb558.jpg" data-media-id="editor_15" data-image-id="20250421080424_e382af945d0ad2a04ae41fabe5393f793dd10f54cb1220f111c7c9e7423eb558" data-rendition-name="original" width="1000" height="993" loading="lazy" alt="Gyanendra coup"> <figcaption>Nepali Times 4-10 February 2005 after king Gyanendra's coup imposed media censorship. anendra became king. </figcaption> </figure>  I had wondered, and to be truthful, had worried, not just about the purpose of the meeting, but about how the conversation might start and develop. I reduced my resolve to two points: be polite but speak candidly. The latter resolve was quickly put to the test with the king’s opening words: “Sam, [in previous meetings it had been ‘General’, you walk the highways and byways of this land more than most, tell me what the common man is thinking?” &nbsp;“Your Majesty, I have no idea what they are thinking, but they are waiting.” “Waiting?” “Yes, Your Majesty, they are waiting to see whether what you did some weeks ago in appointing your own prime minister and cabinet ministers is going to make any difference to their lives or whether it is just going to be more Kathmandu hot air.” “Everything is going to be difficult and is going to take time, a lot of time.” “Your Majesty, time is the one thing you don’t have. You must act quickly and decisively to take advantage of the opportunity you have created. Everyone knows that you have appointed these new ministers. Why don’t you get them in here one by one and tell them that they have three months to deliver a programme in their area of responsibility that is going to make a difference to people’s lives? Most will fail to do so. Sack them! It will be a powerful signal of your strong intent to deliver real change.” I can express the opening of our conversation in this way because just about every word is still etched in my mind. The king’s response to my last quoted words was to challenge me to give an example of something that could be delivered quickly. I can give a verbatim record of what I said in response to this unexpected challenge: “Health posts, Your Majesty, there is no shortage of them throughout the country as building them has been one of the sources of local corruption, but very few have any medicine to issue at present or have skilled people to assess and meet medical needs. Your Majesty, children are dying for lack of a few pills. Given the right priority, over a period, say of six months, every health post could be fully stocked with medicine and manned with trained people. This is something I could help to lead for you as I know it would have strong international backing. At last, people would know that you mean business.” As I warmed to the theme, I could see no sign of the king having any enthusiasm for the idea, and I quickly disengaged as it dawned on me, as it had clearly dawned on the king, that the reason for the deficiencies in health posts was to prevent any Maoist combatant from gaining access to any <a href="https://nepalitimes.com/opinion/tech-away/nepal-s-health-tech-industry-is-here-to-stay">medical support</a>, and if this meant people suffering, so be it. The subject of the Maoist insurgency inevitably came up, and I took the opportunity to elaborate on what is written in the final four paragraphs of the article above. I advised King Gyanendra that, self-evidently, since there were three parties in the conflict—him, the Maoists, and the political parties—it was imperative that he form an alliance with one of them, preferably the political parties; otherwise, he would find himself isolated, as the other two parties would inevitably, at some stage, form their own alliance. However, it quickly became apparent that the king’s mind was on a totally different track. On the Maoists, he told me that he had channels open to them, but he was scathing about the political party leaders. He made it clear that they would be waiting for a very long time before he gave any power back to them, and that is a polite way of expressing the actual words he used, but “crawling through the door” is a phrase which has stuck in my mind.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080424_5403455ff6168f0d202a96cb53edea69136d74d59b989cfcc7cc4a1d57672cb5.jpg" data-media-id="editor_17" data-image-id="20250421080424_5403455ff6168f0d202a96cb53edea69136d74d59b989cfcc7cc4a1d57672cb5" data-rendition-name="original" width="2000" height="1317" loading="lazy" alt="fall of monarchy"> <figcaption>Nepali Times 28 April-3 May 2005 with cover image by Ajay Joshi of jubilant protesters after street demonstrations sidelined king Gyanendra, paving the way for a ceasfire and restoration of democracy. </figcaption> </figure>  As the conversation developed, it became ever clearer that King Gyanendra had decided to go in alone, relying on the misleading assurances he was constantly receiving from <a href="https://archive.nepalitimes.com/news.php?id=14954">the army</a>, and no doubt his close advisers, that the Maoists could and would be quickly defeated militarily, and taken out of the equation. This would obviate the need for him to do any deal with the political parties.&nbsp; Thus, the way would be clear for him to establish a version of his father’s Panchayat system, under a constitution that would be granted to the people by him, their sovereign, as his father and brother had done in 1962 and 1990. As in those constitutions, ultimate power would have remained in the sovereign’s hands. This proposed direction of travel was very clear from what the king said to me. In sum, King Gyanendra was motivated by a desire to emulate his immediate predecessors by granting his people a constitution that would restore his father’s Panchayat system in a modern form and give him a central role in decision-making. What was particularly dispiriting was that beyond this single objective he had no plan worthy of the name, nor demonstrably did he have the people with the skills to implement an appropriate plan even if one had existed. Crucially and depressingly, there was little or no indication from the king that he realised that such a course of action could put Nepal’s monarchy into serious jeopardy, as indeed proved to be the case. <h2>King Twice</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250420110436_315d519fe3d68d2406ebe1480fed54720fbf21b8907a4da5cde751fdc623d445.jpg" data-media-id="editor_19" data-image-id="20250420110436_315d519fe3d68d2406ebe1480fed54720fbf21b8907a4da5cde751fdc623d445" data-rendition-name="original" width="1302" height="632" loading="lazy" alt="“Tell me what the common man is thinking!”"> </figure>  <a href="https://archive.nepalitimes.com/news.php?id=8371">Gyanendra Bir Bikram Shah has been king twice</a>. In 1950 he was enthroned briefly as a child king (left, above) by the Rana Prime Minister Mohan Shumsher when his grandfather, King Tribhuvan, fled to exile in India. In 2001 he was crowned king again after the massacre in the royal palace in which his brother King Birendra and nine other members of his family were killed by Crown Prince Dipendra.&nbsp; During his second reign, Gyanendra gradually asserted power by sacking Prime Minister Sher Bahadur Deuba in 2002, and then taking full control after the 1 February 2005 coup. He was sidelined after the ceasefire in April 2006, and became a commoner after the Constituent Assembly finally <a href="https://archive.nepalitimes.com/article/from-nepali-press/Ftnp-abolishing,624">abolished the monarchy in 2008</a>. In the past year, Gyanendra has tried to exploit public dissatisfaction with the political parties to restore the monarchy.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250421080432_26ef4a4b0e3cee9fdc6794446702efe16550d293904b4f6dd46fe35d4d10c788.jpg" data-media-id="editor_22" data-image-id="20250421080432_26ef4a4b0e3cee9fdc6794446702efe16550d293904b4f6dd46fe35d4d10c788" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Essays on Nepal by Sam Cowen"> </figure>

“Tell me what the common man is thinking!”

“It's Kathmandu.” Just as the family was sitting down for one of its extended lunches, that jubilant cry was from François Driard’s grandfather announcing the next posting for his diplomat parents.&nbsp; Driard (pictured) was 18 in the summer of 1996,<a href="https://nepalitimes.com/opinion/suburban-tales/chasing-a-nomad"> a bit of a hippie</a> already, and his life was about to change forever with the magical word “<a href="https://nepalitimes.com/banner/time-capsule-of-kathmandu">Kathmandu</a>”. “I was awed with that information from my grandfather, nothing else mattered … In France <a href="https://nepalitimes.com/here-now/tales-of-courage-and-suffering-cx95f89e">in the 1990s</a>, Kathmandu had a mythical aura,” Driard recalls. He came to Kathmandu for Christmas that year to visit his stepfather, the French Ambassador Michel Lummaux. It was to be the first of many visits during school holidays, before he decided to permanently settle down in Nepal. “Kathmandu, and Nepal, were very different then, it was magical, I liked the nature, the people, civilisation, temples, trees,” says Driard, who explored the country sitting on the top of buses. “Visitors talk about the crazy <a href="https://nepalitimes.com/banner/cost-of-living-in-a-big-city">urbanisation</a>, traffic jams today, and all that is true. But Kathmandu has not <a href="https://nepalitimes.com/here-now/loss-of-soul-and-soil">lost its soul</a>.” After his stepfather’s tenure in Nepal ended, Driard worked as a business reporter for international publications but decided he did not want to be anyone’s employee anymore. In 2007 he landed in Kathmandu with €20,000 in savings to invest.&nbsp; He knew a few crucial things about himself: he liked food and nature, which is very much tied up with his upbringing--full of lively conversations during lunch and dinner at the family table between <a href="https://nepalitimes.com/here-now/nepals-yak-cheese-is-on-world-map">abundant cheese, wine and cigars</a>. So he decided it would be cheese, and registered Himalayan French Cheese and went to the French Alps for a month to learn how to make Tomme de Savoie. “<a href="https://nepalitimes.com/banner/the-story-of-langtang-cheese">Cheese making is such an ancient craft </a>and so I thought I won’t need much money or studying which I hated and indeed, if you have a tamako bhado and fire you are set,” explains Driard. But Nepal’s temperature and humidity were not ideal, even at higher altitudes. The first customers for his cheese were the Hyatt Regency and Nina and Hager. But he needed to create a market for cheese in a country which only knew hard churpi in the north and soft paneer in the south. He started selling his cheeses at the Summit Hotel weekend market, expanding to his own 1905 Farmer’s Market which later moved to Le Sherpa in Maharajganj, where it is now, and also a market at Labim Mall in Pulchok. He had cow dairies in Nuwakot and Dhulikhel, and finally a yak cheese unit at 3,379m in Ramechhap. It was the yak blue cheese from here that went on to win a Gold Medal in France, putting Nepal’s French cheese on the world map. “People come and try our cheese at the market, they ask questions. There is a lot of education to be done about cheese,” adds Driard, who also has three cheese shops in the Valley. Driard now makes 25 types of cheese. The products are being noticed and every year he has French students coming to Nepal to learn the art of yak cheese making. “In France, one family or company makes one kind of cheese for generations. In that I’m very unique as a cheese artisan,” he says. “The students come in to learn but I tell them to also teach us something too, add another cheese to my collection.” Read also: <a href="https://nepalitimes.com/here-now/langtang-after-10-years">Langtang after 10 years</a>, Sonia Awale Being a foodie, Driard is now also dabbling in meat with his own charcuterie at Meatini with bacon, ham, sausage and pâtés. All of this is now served at his Emilio’s Pizza, a leafy hideaway in Lazimpat. His South Side in Moksh is probably the smallest wine bar in the world. “I call the process sublime,” says Driard of his ventures, which have grown organically. “You need the same temperature and humidity of 12°C and 80% for cheese, meat and wine.” Emilio’s speciality is the eight-cheese pizza (which has eight types of cheeses), and a pizza with bhutan topping (not the country but fried intestines and organs Nepali-style). He has opened a small branch at Courtyard in Pokhara.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250426070456_bacae302c040dc18eeecdeafda72ddf06a6d2cec138ea9be7e45fe94cdf8b5b3.jpg" data-media-id="editor_8" data-image-id="20250426070456_bacae302c040dc18eeecdeafda72ddf06a6d2cec138ea9be7e45fe94cdf8b5b3" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="8 cheese pizza"> <figcaption>Eight-cheese pizza</figcaption> </figure>  With two artisanal cheese units, two farmers’ markets, a <a href="https://nepalitimes.com/here-now/the-meat-of-the-story">meat processing unit</a>, a bakery, and wine bar he now envisions a vineyard so he can add Nepali wine to his repertoire. Another future plan is to start up an agri-tourism business where customers can drink, eat and work in peace. In the past 20 years in Nepal, Driard has not always succeeded in his ventures but this hasn’t curbed his enthusiasm. He is learning as he goes, and like an old wine, Nepal is growing on him. Its slowness suits his French art de vivre with eating slowly outdoors, having conversation, importing less.&nbsp; “I have proven that with even a little money you can do a lot of things in Nepal,” adds Driard. “In the West, they easily invest half a million euros on a cheese factory, I invested 10 times less.”&nbsp;

Fromage, vin et charcuterie Népalais

Bhuthan भुठान starts with Bishnu Bahadur KC played by <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/dhuwa-smoke-telefilm,2671">Hari Bansha Acharya</a> on a call, requesting to speak to the visa officer. By this point, he had <a href="https://nepalitimes.com/here-now/nepal-should-now-allow-visa-on-arrival">applied for a visa </a>to Bhutan 10 times, but was denied each time. KC was a <a href="https://nepalitimes.com/here-now/nepal-s-women-excel-in-sports-in-2024-z9ramyct">national football player </a>in Bhutan in 1988 before he and other Nepali-speaking Lhotsampa people were forced out of the country in the 1990s as part of the Druk regime’s ‘One Nation One People’ campaign. Over 100,000 Bhutanese Nepalis were forced out, driven across India and dumped in Nepal where they lived in seven<a href="https://nepalitimes.com/here-now/elderly-left-in-bhutan-refugee-camp"> refugee camps</a> supervised by the United Nations and other charities until they were resettled in the United States, Australia, New Zealand and some European countries starting in 2007. In the fictional movie with the satirical English title The World’s Happiest Man, KC has resettled in the state of Ohio in the US but wishes to visit his home country once before he dies. Between flashbacks, we learn KC has died without having fulfilled his wish. &nbsp; The drama then focuses on KC’s two families from two marriages as they debate whether to cremate him as per <a href="https://archive.nepalitimes.com/article/from-nepali-press/muslim-hindu,2996">Hindu rites </a>or give him a Christian burial. A mediator played by Hollywood actor Bruce Dern urges them to take a firm decision before it is too long.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250430140420_b398a08091b866da2b0b8f6c1e6e26781609749aba896bfd2c68a10a519295c3.jpg" data-media-id="editor_5" data-image-id="20250430140420_b398a08091b866da2b0b8f6c1e6e26781609749aba896bfd2c68a10a519295c3" data-rendition-name="original" width="945" height="945" loading="lazy" alt="Bhutan, the movie"> </figure>  There are drawn out scenes of KC being baptised and when he is confronted by his first wife from Darjeeling played by Anuradha Majumdar, he says he changed his religion in the hope that he will be <a href="https://nepalitimes.com/opinion/comment/bhutan-s-refugees-between-hope-and-despair">allowed back in Bhutan</a>.&nbsp; We find out KC has a second wife, a Christian Nepali played by Puja Chand. Dayahang Rai as the younger son doesn’t have much screen time to flex his acting chops. &nbsp; Acharya competently portrays a man that is equal parts haunted by the memories of and longing for his home country. KC’s pain and loss is acute when he is teaching football to Gungun but between mid-scene, he freezes, perhaps lost in memories of being in Bhutan’s national team. &nbsp; In another scene, KC recalls his mother singing a lullaby in Dzongkha. He also has a box filled with medals, photographs and a football which he deflates with a knife in a powerful depiction of his <a href="https://nepalitimes.com/here-now/searching-for-a-homeland-away-from-home?fb_comment_id=1506516030025634">complicated emotions about his homeland</a>. KC keeps checking his mailbox in the hopes that his <a href="https://archive.nepalitimes.com/news.php?id=4977">visa application</a> has been accepted. He says in Nepali: “If a tree that has already struck roots in one place is shifted to another, it will not survive.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250430140420_4a9c27410326489576c04dedf40016bda3825e8f9663317f54fbfec4cbda6d34.jpg" data-media-id="editor_9" data-image-id="20250430140420_4a9c27410326489576c04dedf40016bda3825e8f9663317f54fbfec4cbda6d34" data-rendition-name="original" width="1422" height="2048" loading="lazy" alt="Bhutan, the movie"> </figure>  Dern’s character says that the <a href="https://nepalitimes.com/opinion/comment/nepal-s-transitional-justice-and-the-west-s-recalibration">western world</a> has become “lonely in pursuit of happiness”, another reference to Bhutan’s obsession with its Gross National Happiness index. Scenes shift quickly throughout making the story difficult to follow at times. The use of symbolism is a trite overdone. Nonetheless, भुठान is a nuanced depiction of raw pain and agony of losing one’s homeland. But one cannot help but leave the theatre feeling deflated. KC dies without having visited <a href="https://nepalitimes.com/here-now/small-bhutan-dreams-big">Bhutan</a>, but perhaps he does in his afterlife. It is up to the audience to create its own ending to this sad story of exile. भुठान Mad Monkey Films, 2025 Directed by Binod Paudel 102 minutes In cinemas in Nepal

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