<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232859c7e80680e0c489bjpeg.jpg" alt="" width="1512" height="1210"/><figcaption>The inner courtyard of the National Museum of Cambodia in Phnom Penh. The statue of Yama – a replica – can be made out under the pavilion at the centre. Photos: ASHISH DHAKAL and ERIN L. THOMPSON.</figcaption></figure>The National Museum of Cambodia in Phnom Penh is a vast complex. The red buildings with oblique roofs curve upwards at the ends of their triangles like naga with a flourish, and the tall finials that decorate these roofs rise like elegant peaks.Constructed between 1917 and 1924, the museum was officially inaugurated in 1920, and reopened after renovation in 1979 with the fall of the Khmer Rouge.Inside, a giant Garuda welcomes visitors, and on either side the hall stretches out into two wings. One is the gallery of the Buddhas: a four-cornered room set up like a shrine. Numerous in number and styles, and stunning, the statues are arranged to evoke a serene and meditative atmosphere.Three young Cambodian women walk to the table in the middle. There is a bowl with water and floating frangipani on it and on the table's either side sit kneeling statues. The women pick some more flowers from their bags, and set it next to the bowl, clasp their hands, and bow in prayer.Read also: <a href="http://v">The Hindu gods of Buddhist Thailand</a>, Jeong Moon Tae<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232889c7e80680e0c489cjpeg.jpg" alt="" width="2500" height="1875"><figcaption> </figcaption></figure>Then they move to an inner courtyard, in the centre of which stands Yama, the Hindu god of the underworld. Under a pavilion, he sits with one raised knee and a smile on his face, and the group lights incense before him, placing a white lotus in his lap, folding hands in prayer.Museums, as houses of objets d’art, often take on an inert air where visitors are welcome to interact with what they see, but from a distance. American arts crime professor Erin Thompson thinks most are modelled to accommodate tourists more than local people.But that is not the case at the National Museum of Cambodia. Here, the building could very well be a monastery or a large shrine, where figures of the Buddha co-exist with Hindu iconographies, much like in the three cities of the Kathmandu valley.Read also: <a href="https://www.nepalitimes.com/here-now/u-thant-kenzo-tange-and-the-buddhas-birthplace/">U Thant, Kenzō Tange and the Buddha’s birthplace</a>, Kunda Dixit<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/6372328c9c7e80680e0c489djpeg.jpg" alt="" width="1512" height="2016"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/6372328f9c7e80680e0c489ejpeg.jpg" alt="" width="1512" height="2016">Two separate statues of Yama, one in the National Museum (left) and the other in Angkor (right) with offerings before them.“We want our museum space to be welcoming to the tourist visitors as much as to the locals,” says Chhay Visoth, the museum director. However, this is a slightly different expression of one’s belief which does not correspond directly to one’s religion.For example Cambodia is predominantly Buddhist (97%), and the figures of Vishnu, Shiva, Skanda, Durga, Yama or even Bhim and Duryodhan are not so much physical manifestations of Hindu gods, but rather a link that connects Cambodia and its people to its past, and provides guidance — rather an anchor.This is linked to the Khmer emphasis on ancestral and spirit worship, and perhaps intensified by the <a href="http://Statues of the deva tugging on the great Vasuki naga on the bridge to the Southern Gate in Angkor (above). Parallel to them on the other side would be the daitya. This scene is from a famous episode in the Hindu mythology – Samudra Manthan – also depicted on a bas-relief in Angkor Wat (below)." target="_blank" rel="noopener noreferrer">memories of Khmer Rouge</a>, the reign of terror between 1975-1979 during which nearly 2 million Cambodians were systemically slaughtered  — nearly one-fourth of Cambodia's population then.Read also: <a href="https://www.nepalitimes.com/here-now/telling-the-story-of-buddhas-lumbini/">Telling the story of Buddha’s Lumbini</a>, Sahina Shrestha<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232929c7e80680e0c489fjpeg.jpg" alt="" width="1210" height="968"><figcaption> </figcaption></figure>“In our local faith and belief, even music, we want to keep the spirits around us happy and help us,” adds Visoth. “When we look at the Hindu statues, we see our own ancestors who made them. So even though we may not be Hindu ourselves and may not recognise the iconography, the gods and goddesses have spiritual meaning for us, keeping us in touch with our forebears.”Hinduism made its way across the Bay of Bengal to what is now Indonesia and moved north to present-day Cambodia and Thailand some time in the 1st century CE. That was during the beginning of the Kingdom of Funan, the name given by ancient Chinese cartographers and writers to the Indianised states of Southeast Asia.Hinduism was the official religion of the Khmer Empire (9th-15th century) which saw the construction of over a thousand religious buildings of varied sizes in its capital Angkor, including the famous Angkor Wat.Read also: <a href="https://www.nepalitimes.com/here-now/lets-only-buy-bio-degradable-prayer-flags/">Let’s only buy bio-degradable prayer flags</a>, Ashish Dhakal<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232959c7e80680e0c48a0jpeg.jpg" alt="" width="1572" height="2096"><figcaption> </figcaption></figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232999c7e80680e0c48a1jpeg.jpg" alt="" width="745" height="795"><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/6372329b9c7e80680e0c48a2jpeg.jpg" alt="" width="1512" height="2016"><figcaption> </figcaption></figure>The Khmers saw these temples as quite literally the home of gods rather than merely a meeting place for the faithful, built to represent the towering Mount Meru where Hindu gods are believed to reside.Each Khmer king’s legacy was set to stone, delicately carved and moulded like clay. The bas-reliefs depicted scenes from the myths, or Angkor daily life. At night, the temples closed to allow the deities some restful sleep.Much of the glory and might of the Khmer Empire today lies in ruins, owing to time and looters. Large blocks of sandstone and laterite punctuate the otherwise green landscape with shades of grey and red. Many sura and asura holding the great Vasuki naga on the bridges have their heads hacked off, and most of which are in currently in foreign museums and collections.Read also: <a href="https://www.nepalitimes.com/banner/buddhist-relics-in-western-nepal/">Buddhist relics in western Nepal</a>, Sewa Bhattarai<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/6372329e9c7e80680e0c48a3jpeg.jpg" alt="" width="2016" height="1512"><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232a29c7e80680e0c48a4jpeg.jpg" alt="" width="2016" height="1512"><figcaption> </figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232a59c7e80680e0c48a5jpeg.jpg" alt="" width="2016" height="1512"><figcaption> </figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232a89c7e80680e0c48a6jpeg.jpg" alt="" width="2796" height="2097"><figcaption> </figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232ab9c7e80680e0c48a7jpeg.jpg" alt="" width="2016" height="1512"><figcaption> </figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232ae9c7e80680e0c48a8jpeg.jpg" alt="" width="1915" height="1277"><figcaption> </figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232b19c7e80680e0c48a9jpeg.jpg" alt="" width="1915" height="1277"><figcaption> </figcaption></figure>When the French ‘re-discovered’ Angkor in the 19th century, it was already overtaken by the forest, with large constrictor-like Tetrameles rising from the cracks in the stones, their roots running along galleries and adding decorations to the doors. But Angkor was not ‘abandoned’ as ancient sites and ruins are often portrayed.Although the Hindu faith and practices declined around the 13th Century in Cambodia to be replaced by Theravada Buddhism as the dominant religion, locals had a long-standing spiritual relationship with the temple complex, and continue today.Pilgrims burrow into stone tunnels laced with moss to pray to the gods, as well as to ancient kings and queens. And they throng to the sparsely populated region of Koh Ker, 120km away, which was briefly the capital of the Khmer Empire in 928-944 AD.Among the over 180 sanctuaries there, many dedicated to Shiva (Lingapura or Chok Gargyar, as it was known in the past), perhaps none is as imposing as Prasat Prang, a 36m high seven-tiered stone pyramid built by King Jayavarman IV.As the original stairs are in bad condition, a new wooden one has been constructed which takes the visitor all the way to the top. It is a long, hard walk, especially in the humid weather.Originally the pyramid had a 4m tall Shiva linga at the top but is now lined with blocks of stones and a wooden fence surrounding the shaft at the centre. Even then, all the way up here and almost touching the sky, devotees light candles and incense, leave food and flowers to the spirits — perhaps even to Jayavarman IV, who would have come up here, prayed and then looked out to the horizon and his vast empire.Read also: <a href="https://www.nepalitimes.com/banner/who-looted-nepals-gods/">Who looted Nepal’s gods?</a>, Ashish Dhakal<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232b59c7e80680e0c48aajpeg.jpg" alt="" width="3024" height="4032"><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232b99c7e80680e0c48abjpeg.jpg" alt="" width="1512" height="1512"><figcaption> </figcaption></figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232bc9c7e80680e0c48acjpeg.jpg" alt="" width="1512" height="2016"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131120/637232bf9c7e80680e0c48adjpeg.jpg" alt="" width="1512" height="2016">Well-attended statues of Vishnu and Laxmi at the Western entrance of Angkor Wat.Back in Angkor Wat, the 5m tall statue of eight-armed Vishnu clad in golden robes stands at the western entrance. Devotees kneel before him holding incense and circling the figure, chanting prayers. On his left is a headless statue of Laxmi, similarly garbed in sapphire. Open cans of Coca Cola also sit on the altars as offerings.“We pray to the god wishing for prosperity, and for goodness,” says Noah who has come with his family to visit the shrine. “It doesn’t matter whether we pray to the Hindu or a Buddhist god, because when we pray, we feel at peace with ourselves and those around us.”Read also: <a href="https://www.nepalitimes.com/banner/the-script-of-the-scriptures/">The script of the scriptures</a>, Sewa Bhattarai

Ashish Dhakal

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An anchor to Cambodia’s past

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109141136/636bada79c7e80680e077fa8jpeg.jpg" alt="" width="1500" height="1000"/><figcaption>A glimpse of enough Is Enough campaign in Kathmandu. Photo: MONIKA DEUPALA</figcaption></figure>Civil society around the world faces serious restrictions on its freedom to express and engage in activism to defend human rights following the COVID-19 pandemic, a report by Forus International and the Asia Development Alliance (ADA) has concluded.Titled ‘Realising the Potential of Goal 16 of the 2030 Agenda’ was published last week with 18 civic space cases studies from countries, including Nepal. It highlights how the pandemic has exacerbated and deepened existing problems faced by civil society organisations (CSOs) by constricting their work environment.“Civic space was already under pressure before the pandemic,” said Sarah Strack of Forus. “A vibrant and independent civil society is vital to fulfil its role in the implementation of SDGs. Progress will be correlated to the extent to which meaningful civic space will be secured at local, national, regional and international levels.”The report says the SDGs (the UN’s Sustainable Development Goals for 2030) will be severely affected by state responses to the coronavirus crisis, and the pressure on non-governmental actors.A key trend in almost all of the case studies included in the report is unwarranted state restriction on civic space -- on the freedom of expression, assembly and association of civil society in many countries around the world.Says Philip Alston, former UN Special Rapporteur on Extreme Poverty and Human Rights: “The responses to COVID-19 in many countries has only made the situation worse as governments have opportunistically used the pandemic as a justification to further clamp down on civil society.”<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/editorial/media-muzzle/" target="_blank" rel="noopener noreferrer">Targeting free speech can take various forms</a>. In Cambodia, several journalists have been arrested or threatened because of their reporting on the COVID-19 pandemic. A blogger on the Pacific island of Samoa was jailed for seven weeks for allegedly defaming the Prime Minister. CSOs and <a href="https://www.nepalitimes.com/editorial/lockdown-crackdown/" target="_blank" rel="noopener noreferrer">independent media groups have been ‘muted'</a> in many countries from Nepal to Colombia.The International Federation of Journalists (IFJ) in its 18th annual report released earlier this year on the World Press Freedom day also said that the <a href="https://www.nepalitimes.com/latest/south-asia-tightening-press-controls-amidst-covid-19/" target="_blank" rel="noopener noreferrer">pandemic has worsened the lack of safety for journalists in South Asia</a> as controls on media freedom were tightened across the region.The Internet and social media has been especially targeted by authorities to curtail dissent, but civil society organisations around the world have used virtual spaces to become more vocal and exchange information to efficiently defend offline space. One example of this is <a href="https://www.nepalitimes.com/latest/social-movement-through-social-media/" target="_blank" rel="noopener noreferrer">Nepal’s Enough Is Enough campaign that first started on social media</a>.Thousands of youth took to streets demanding better response to the pandemic with some of them participating in a hunger strike that lasted 12 days before <a href="https://www.nepalitimes.com/latest/12-point-deal-after-12-days-of-hunger-strike/" target="_blank" rel="noopener noreferrer">an agreement was reached earlier this month</a>  However, some activists resumed their hunger strike in Kathmandu on Sunday.A global campaign involving Forus International and concerned stakeholders will call for new civic space indicators to be developed that will measure the efforts of UN Member States to protect fundamental freedoms in accordance with international human rights standards and national human rights laws.Nepal’s treatment of civil society and their advocacy will be crucial as the country <a href="https://www.nepalitimes.com/latest/will-nepal-get-2nd-term-at-unhrc/" target="_blank" rel="noopener noreferrer">prepares for a second term</a> at the UN Human Rights Council (UNHRC) amidst poor record on transitional justice at home.For the social recovery from the COVID-19 crisis to be sustainable and resilient, a return to business as usual must be avoided, stated the report. It further explains that the building back better narrative and plans must be comprehensive, covering all policy areas and creating more space for civil society in the development, implementation and monitoring.Says Forus International: “We believe progressive governments, international and regional institutions, philanthropic organisations and civil society now need to take bold steps to counter the shrinking of civic space and to develop global partnerships to tackle the issue.”

COVID-19 shrinks civic space

<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110714118/636903449c7e80680e037cb0jpeg.jpg" alt="" width="1400" height="885"/>After being hunted nearly to extinction, Nepal’s tiger numbers  surged in recent decades thanks to a <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/Conservation-and-tourism-Chitwan-National-Park,2957" target="_blank" rel="noopener">successful conservation program</a>. But with Nepal committed to double its tiger numbers, there are questions about whether some of the country’s national parks are becoming too crowded.At the World Tiger Summit in 2010 in St Petersburg, 13 tiger range countries <a href="http://archive.nepalitimes.com/news.php?id=16820#.W2wXGtUzbIU" target="_blank" rel="noopener">committed to doubling tiger populations by 2022</a>. Nepali officials are confident the country’s total wild tiger population can be increased to 242 to reach that goal.“Nepal will be the only country to meet the target, and we will be releasing the total figures of the recent census soon,” said Man Bahadur Khadka, Director General of the Department of National Parks and Wildlife Conservation.Read also: <a href="https://www.nepalitimes.com/opinion/sun-striped-shadows/" target="_blank" rel="noopener">Sun striped shadows</a>, Lisa Choegyal The census result, synchronised with a count in India, was supposed to be announced on World Tiger Day on 29 July. But it was suddenly postponed, fuelling speculation the tiger count had decreased from the 2013 total of 198, with 120 of the tigers in <a href="http://archive.nepalitimes.com/article/nation/Nation-quality-control-in-tourism,471" target="_blank" rel="noopener">Chitwan</a> National Park.Some experts say the number could have gone down, because male tigers have been getting into fights over territory. Eleven tigers died in the past three years in Chitwan, five of them so far this year."Animals have been known to limit their own numbers by social mechanisms to avoid depleting prey in their natural habitat. Tigers are territorial, and space is limited to match natural population growth, so this could be what is happening in Chitwan," one international tiger expert told us.Read also: <a href="https://www.nepalitimes.com/banner/clouded-future-for-the-clouded-leopard/" target="_blank" rel="noopener">Clouded future for the Clouded Leopard</a>, Yadav GhimireyKhadka denied withholding the announcement because of the total was less than in 2013, saying enumerators were taking longer than expected to go through camera trap images. Every tiger has to be recognised by its stripe pattern, which are as individual as human fingerprints.“We have no need to hide the figures, we just want to be accurate with the count, and there are other factors like reconciling individual tigers with camera trap images from <a href="http://archive.nepalitimes.com/news.php?id=3126#.W2wXMNUzbIU" target="_blank" rel="noopener">India</a>,” Khadka added.However, delaying the announcement has raised fears Nepal may not increase the tiger total by 50 tigers in the next four years.“Someone, somewhere seems to want to cook the data. If so, this will hurt Nepal’s credibility in the global conservation movement that has so far praised Nepal’s effort to protect the tiger,” said the expert.Even if the target is met, however, tiger numbers could exceed the carrying capacity of protected areas, especially <a href="http://archive.nepalitimes.com/news.php?id=12200#.W2fawWaB1TY" target="_blank" rel="noopener">Chitwan</a>.Habitat destruction, human encroachment along wildlife corridors, new highways, transmission lines, irrigation canals and new  railroads <a href="http://archive.nepalitimes.com/article/nation/habitat-destrcution-of-tiger-in-Tarai,3423" target="_blank" rel="noopener">disturb the ecosystem of which the tiger is at the top of the food chain</a>.If Chitwan has reached saturation, tiger numbers may need to be boosted in Bardia, which has 50 tigers, but has area to sustain double that number. National parks in Banke and Parsa can also accommodate more tigers if the prey base is increased.There have always been questions about whether Nepal should have committed to doubling tiger numbers, when protected space is so limited and prey numbers are shrinking. When tiger territories overlap, there is fierce competition between individuals as well as with other predators, like leopards, for prey.An average tiger needs to make at least one kill of a deer-sized animal a week – that makes 12,000 kills per year. Chitwan has a lower large prey density than Bardia, and conservationists doubt if it is sufficient to sustain so many tigers.The tall grass along floodplains and oxbow lakes of the Narayani and Rapti Rivers are the ideal habitat of the tiger, but these are threatened by invasive mikania vines, disturbance due to mass tourism, and annual grass-burning. Chitwan’s wetlands, favourite watering holes for tigers, have also been going dry because of the dropping water table in the Inner Tarai due to over-extraction.The sharpest increase in tiger numbers in recent years has been in <a href="http://archive.nepalitimes.com/regular-columns/So-far-so-good/bardiya-beginnings-Lisa-Choegyal,1085" target="_blank" rel="noopener">Bardia </a> National Park, with the population going up from 18 in 2009 to 50, four years later. But even for Bardia to take more tigers, its grasslands and water courses need to be protected so prey can thrive.Man Bahadur Khadka says the government will now announce the official tiger tally on National Conservation Day on 23 September, adding: “We are not doctoring the numbers, we are just trying to be accurate as possible.”https://www.youtube.com/watch?v=HCtyrTtZRLQ<h2>WWF video</h2><h4>Tigerman Leonardo DiCaprio</h4>For the past decade, Hollywood actor <a href="https://www.imdb.com/name/nm0000138/" target="_blank" rel="noopener">Leonardo DiCaprio</a> has been <a href="https://www.leonardodicaprio.org/protecting-wild-tigers-in-nepal/" target="_blank" rel="noopener">supporting the WWF campaign</a> to double wild tiger numbers through his philanthropic organisation.<a href="http://www.wwfnepal.org/what_we_do/wildlife/tiger/tx2.cfm" target="_blank" rel="noopener">The initiative</a> funds tiger conservation in 13 tiger range countries, including Nepal, to boost the numbers of wild tigers to 6,000 by the next Year of the Tiger, 2022. Currently there are 3,900 tigers in the wild all over the world, up from 3,000 eight years ago, with most of the increase in Russia, India, Bhutan and Nepal.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110714118/636903479c7e80680e037cb1jpeg.jpg" alt="" width="1400" height="931"><figcaption> </figcaption></figure>In Nepal, DiCaprio has donated nearly $7 million to WWF to boost tiger numbers. The resources were used to set up more than 400 community anti-poaching groups in areas bordering national parks and wildlife corridors, and to help reduce human-tiger conflict.DiCaprio visited <a href="http://archive.nepalitimes.com/regular-columns/So-far-so-good/bardiya-beginnings-Lisa-Choegyal,1085" target="_blank" rel="noopener">Bardia National Park</a> two years ago to inspect anti-poaching initiatives and to set up camera traps (right). He said after the visit: “I am proud of the work being done here. Tigers are some of the most vital and beloved animals on Earth. I am optimistic about what can be achieved when governments, communities, conservationists and private foundations like ours come together to tackle global challenges.”<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110714118/6369034a9c7e80680e037cb2jpeg.jpg" alt="" width="850" height="541"><figcaption> </figcaption></figure>WWF has also been trying to re-invigorate the tiger grassland habitat by constructing and upgrading wetlands and waterholes, establishing firelines against forest fires, and installing solar-powered electric fences.Read also: <a href="http://archive.nepalitimes.com/article/nation/habitat-destrcution-of-tiger-in-Tarai,3423" target="_blank" rel="noopener">Allow tigers to roam more freely</a>, Om Astha Rai<a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/Conservation-and-tourism-Chitwan-National-Park,2957" target="_blank" rel="noopener">Conservation and tourism</a> , Kristjan Edwards<a href="http://archive.nepalitimes.com/regular-columns/So-far-so-good/Tigerman-tiger,930" target="_blank" rel="noopener">Tigerman</a> , Lisa Choegyal<a href="https://www.nepalitimes.com/opinion/the-cantankerous-conservationist/" target="_blank" rel="noopener">The cantankerous conservationist</a> , Lisa Choegyal

Kunda Dixit

How many tigers in Nepal?

In the black and white photograph, General Wangdu smiles broadly in front of the dusty cactus garden in Kathmandu’s Annapurna Hotel. With an ill-fitting jacket and shaggy hair he looks benign enough, but this was the last leader of the Tibetan freedom fighters who led the resistance against the Chinese from their remote mountain hideouts in <a href="https://nepalitimes.com/here-now/comings-and-goings-in-mustang">Mustang</a>. Five months later, Wangdu was dead. Snapped in March 1974, I had only recently arrived in Nepal. How did I meet this legendary fighter? Possibly with his devoted camp follower, Lynne Klapecki, and probably in the Om Restaurant near Freak Street which was the preferred <a href="https://nepalitimes.com/banner/hippie-trail-nostalgia-in-kathmandu">hippie hang-out</a>. Om Lobsang and his brother Yeshe were <a href="https://archive.nepalitimes.com/page/earthquake-brings-back-memories-of-camps-for-tibetan-refugees">refugees from East Tibet </a>whose cafe offered a friendly welcome and<a href="https://nepalitimes.com/multimedia/momo-loco"> the best momos</a> - they became my in-laws after I married their eldest brother Tenzin, but that was a decade later.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_4573b34282b0f5395c007243d6bef12c7ba76bfd520419e994cdcea048d795a1.jpg" data-media-id="editor_4" data-image-id="2025052403054_4573b34282b0f5395c007243d6bef12c7ba76bfd520419e994cdcea048d795a1" data-rendition-name="original" width="1000" height="1583" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>Photo: LISA CHOEGYAL</figcaption> </figure>  Wangdu’s English was enthusiastically rudimentary, but even riding around town with him on the back of an aging <a href="https://nepalitimes.com/here-now/kathmandu-s-new-motorbike-museum">motorbike</a>, he was a commanding presence. Always flanked by armed outriders, impressive scars marked his forearms and a pistol hung from the cord around his neck. A charismatic guerrilla leader, Wangdu was celebrated by his followers for his tough commitment and respected for his measured pragmatism. He seemed so young to have shouldered such a responsibility of command, leading hundreds of hardened <a href="https://archive.nepalitimes.com/article/nation/50-years-after-the%20raid-into-Tibet,1012#google_vignette">Khampa combatants </a>through what had been a particularly <a href="https://nepalitimes.com/news/heavy-snowfall-over-nepal-himalaya">brutal winter in Mustang</a>, the last bastion to hold out against the Chinese invasion of their Tibetan homeland.&nbsp; The freedom fighters of Tibet, known as the Chushi-Gangdruk, had emerged to resist the <a href="https://nepalitimes.com/editorial/territorialism">Chinese takeover</a> of Tibet during the 1950s. Estimated to be 80,000-strong at the time of <a href="https://nepalitimes.com/here-now/what-or-who-after-the-dalai-lama">the Dalai Lama</a>’s final escape to India in 1959, the sheer number of Chinese deployed into Tibet eventually forced the Chushi-Gangdruk to retreat to Mustang, From this high Himalayan stronghold, they continued cross-border raids on the Chinese People’s Liberation Army (PLA) throughout the 1960s.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_8a4a935ba25ae79dc3a63bb5c14626927020e5ec098093c45ccb9a5982e009fd.jpg" data-media-id="editor_10" data-image-id="2025052403054_8a4a935ba25ae79dc3a63bb5c14626927020e5ec098093c45ccb9a5982e009fd" data-rendition-name="original" width="1114" height="676" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>Guerrillas known as the Chushi-Gangdruk emerged to resist the Chinese annexation of Tibet during the 1950s. Photo courtesy: MIKEL DUNHAM</figcaption> </figure>  Their Kathmandu base was a small discreet lodge in a back lane near Rani Pokhari. Sipping sweet tea from a blue mug with a chipped lid, I sat bemused in a corner of the Mustang Hotel room whilst Wangdu and his cohorts received a battered brown suitcase from their CIA connection, a tousle-haired American in a leather jacket. Heaved onto the dingy bedspread that covered the thin mattress, it was clicked open to reveal piles of neatly stacked dollar bills.&nbsp; I cannot think why Wangdu allowed me to witness this handover but I was clearly no threat, a newly arrived world traveller with no understanding of the stakes nor any Nepali or <a href="https://nepalitimes.com/multimedia/tibetan-music-in-nepals-sacred-valley">Tibetan language</a>. Despite armed guards in the corridor,Wangdu radiated confidence and bravado, and there was a practiced familiarity to the tense transaction. This deadly dance for many years had been funded by the Americans, tolerated by <a href="https://nepalitimes.com/here-now/the-kingdom-within-a-republic">Mustang’s residents</a>, and permitted by King Mahendra and the Nepali authorities who it suited to turn a blind eye.&nbsp; But Mahendra died in 1972, and times were changing. Richard Nixon’s ping-pong diplomacy thawed the cold war and signalled a fresh entente with China. Nepal’s yet-to-be-crowned <a href="https://nepalitimes.com/here-now/if-birendra-was-alive-nepal-could-still-be-a-monarchy">King Birendra </a>was under pressure to curb the irritating incursions against the PLA launched from the Nepali territory of Mustang. Keen to appease his northern neighbour, on several occasions the King summoned Wangdu for peace talks but, despite increasingly overwhelming odds, Wangdu refused to surrender.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_a8efd5cfb92cd997bd7cb74296a936fef46e2f7428f9cd642b03f1ac4ea11ecb.jpg" data-media-id="editor_14" data-image-id="2025052403054_a8efd5cfb92cd997bd7cb74296a936fef46e2f7428f9cd642b03f1ac4ea11ecb" data-rendition-name="original" width="1055" height="885" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>General Wangdu flanked by two Tibetan resistance fighters in Mustang in the 1970s. Photo courtesy: MIKEL DUNHAM</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_75969125a745847a2ef82b6fe8b9106c0b21a116d85b8efdf5d2ee89a347bb31.jpg" data-media-id="editor_15" data-image-id="2025052403054_75969125a745847a2ef82b6fe8b9106c0b21a116d85b8efdf5d2ee89a347bb31" data-rendition-name="original" width="1044" height="792" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>King Birendra with General Wangdu (right in dark glasses) taken in 1974 possibly in Mustang after one of their few attempts at negotiation. Photo courtesy: RAJRNDRA KUNWAR</figcaption> </figure>  While I naively rode pillion around Kathmandu in the spring sunshine, Wangdu was in the midst of what turned out to be his final round of negotiations with the Nepal government. Refusing to cease hostilities with the Chinese, Wangdu must have suspected the cost of his decision, making his cheerful smile in the photograph all the more poignant and brave. It was only much later that I appreciated the significance of the moment. Wangdu had been sent to replace the first resistance leader in Mustang, Baba Gen Yeshe, a much derided corrupt character who stole money meant for his troops and exploited fleeing refugees by seizing their treasures. Baba Gen Yeshe never forgave Wangdu,and sought revenge in May 1974 by betraying him and his commanders to the Nepal authorities. Renewed Chinese incursions from the north, active PLA collusion with the Nepali forces under the new King, and treachery from within the Chushi-Gangdrukranks combined to seal their fate.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_e0987a7c90d76431b0d7d5e6115ebfe3dbda7ab939e5941e079c18d722e884c0.jpg" data-media-id="editor_16" data-image-id="2025052403054_e0987a7c90d76431b0d7d5e6115ebfe3dbda7ab939e5941e079c18d722e884c0" data-rendition-name="original" width="1400" height="769" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>British television journalists George Patterson and Adrian Cowell embedded themselves with Khampa guerrillas and accompanied them from Tsum Valley on a cross border raid on a Chinese Army convoy in 1964. Photo: ESSAYS ON NEPAL / SAM COWAN</figcaption> </figure>  Mikel Dunham, renowned author of Buddha’s Warriors, writes: ‘It is possible that Wangdu was waiting for some cue from the Dalai Lama’s government-in-exile in Dharamsala, India. It is equally possible – during that last, <a href="https://nepalitimes.com/multimedia/the-human-cost-of-nepal-s-yarsa-gold-rush?fbclid=IwZXh0bgNhZW0CMTEAAR31-Cqw8oyIwMPzf_35e4Skr0ululJvLf3_vDkzHn-AYG2h8uPw2rqqErg_aem_tGVn5coY1-jA7fze_xqhew">desolate winter </a>– that he made the decision to go out in glory rather than admit defeat. Over the last fifteen years, Wangdu had experienced Tibet’s organized resistance being squeezed and shoved around by every conceivable outside force.&nbsp; First they had been pushed out of their own country by the PLA; then they had been refused sanction while on <a href="https://nepalitimes.com/opinion/borderlines/nepal-india-trans-boundary-bonds?fbclid=IwAR0PpJ5zUEbwdug3g_U3ar6FUugngRY0S8Tl2v_7wqzrsHmXWcXsKjvL4t4">Indian soil</a>; then they were abandoned by the Americans because, apparently, Nixon wanted to make friends with Wangdu’s mortal enemies, the communists; then they had been betrayed by the vampiric Baba Gen Yeshe – a Tibetan and, even worse, a fellow Khampa; and now, finally Wangdu’s army was being evicted by the Nepalis. One thing was certain: Wangdu was a warrior. To imagine Wangdu simply giving up and settling down in the pacific squalor of a <a href="https://nepalitimes.com/here-now/elderly-left-in-bhutan-refugee-camp">refugee camp </a>was unthinkable.’  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_8fc1ffef4ae751628b90ae781b66e11e51e4fdde2787207c9042efbee345ce49.jpg" data-media-id="editor_20" data-image-id="2025052403054_8fc1ffef4ae751628b90ae781b66e11e51e4fdde2787207c9042efbee345ce49" data-rendition-name="original" width="500" height="746" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>The much derided Baba Gen Yeshe, the first Tibetan resistance leader in Mustang, who betrayed Wangdu for personal gain. Photo courtesy: MIKEL DUNHAM</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_b1d833cdb00d3ac4416b844d8730475cd88c238caaaf8da69889a584eea229a3.jpg" data-media-id="editor_21" data-image-id="2025052403054_b1d833cdb00d3ac4416b844d8730475cd88c238caaaf8da69889a584eea229a3" data-rendition-name="original" width="500" height="656" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>Aditya SJB Rana of the Royal Nepal Army whose team ambushed Wangdu and his cohorts at the top of Tinker Pass in Darchula, West Nepal. Photo courtesy: GAUTAM SJB RANA</figcaption> </figure>  By August 1974 the game was up. Wangdu and six of his exhausted party were killed on their horses by <a href="https://archive.nepalitimes.com/news.php?id=7270">the Royal Nepal Army</a> on the brink of escape. The officer in charge, Aditya SJB Rana, cleverly predicted their route into India after they failed to silence a police radio in Yari. A carefully laid ambush trapped them near the summit of the Tinker Pass in Darchula,at 5,000 meters the highest military operation of its time. Wangdu’s body was helicoptered to Kathmandu, and a big show made of the royal Nepal victory.&nbsp; The Tibetan armed insurgency against China had reached its end.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250524030520_3ff9c6fc85a65bc9a2c3afe9736d9f5f9413de752e790a5d9dca0981ea94f9b4.jpg" data-media-id="editor_23" data-image-id="20250524030520_3ff9c6fc85a65bc9a2c3afe9736d9f5f9413de752e790a5d9dca0981ea94f9b4" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="The last days of the Khampa NT"> </figure>

The Last Days of the Khampa

The newly-formed Himalayan Art Council is set to launch Nepal’s National Art Protection Platform that seeks to preserve <a href="https://nepalitimes.com/banner/the-history-of-heritage">Nepal’s unique cultural heritage </a>using<a href="https://nepalitimes.com/here-now/artificial-censorship"> AI-powered tools</a>. The Council seeks to safeguard <a href="https://nepalitimes.com/banner/nepali-art-going-places">Nepali art works</a> from neglect, theft and counterfeiting as well as preserve existing artwork and celebrate living masters by giving them a cultural space to continue the <a href="https://nepalitimes.com/banner/sacred-survival">sacred art traditions</a>. "We are introducing a new digital platform designed to preserve, verify and elevate <a href="https://nepalitimes.com/banner/nepals-new-generation-of-alternative-artists">Nepal’s art for generations to come,</a>” says a statement from the Council, adding that the digital platform will use AI told for authentication and blockchain to keep track of works of art. Artists can now be protected by <a href="https://nepalitimes.com/multimedia/ayo-ai?fbclid=IwAR1uwmTVq4gUB70ljfRezjzukD9ArWXPuMnUikopeQ8PoiZMjicToPSwhKE&amp;=1">AI tools</a> that detect forgeries, identify their work even when unsigned, and ensure they receive proper recognition and credit. The archives will be searchable with translated inscription and interactive guides. Says curator Meena Lama: “AI and blockchains are tools that give us the power to detect fakes and identify unsigned paintings and track every piece. With these tools we can restore trust, secure authorship and give artists the dignity they deserve.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250514170544_2ab58f6313c0458f75114a692b0016bd9efb3b59d5f8f07f0da72e1e37b82f53.jpg" data-media-id="editor_6" data-image-id="20250514170544_2ab58f6313c0458f75114a692b0016bd9efb3b59d5f8f07f0da72e1e37b82f53" data-rendition-name="original" width="1300" height="1000" loading="lazy" alt="Artwork at the Traditional Art Exhibition at Patan Museum."> <figcaption>Artwork at the Traditional Art Exhibition at Patan Museum.</figcaption> </figure>  The Council is also holding an exhibition of Nepali cultural masterpieces with 50 historical <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Buzz-the-art,671">thangka and paubha </a>by past masters and <a href="https://nepalitimes.com/review/between-the-sacred-and-everyday">contemporary works by current artists</a>. This curated collection is a living tribute to <a href="https://nepalitimes.com/here-now/when-yaks-go-so-does-culture">Himalayan culture</a> with economic depictions of deities, mandala and sacred narratives. The exhibition at <a href="https://nepalitimes.com/multimedia/a-portal-into-patan-s-past-and-present">Patan Museum</a> also provides an opportunity to meet painters and custodians of art and culture. Read also: <a href="https://nepalitimes.com/review/golden-deities">Golden deities</a>, Sewa Bhattarai ‘The exhibition is only the first step in a long journey to ensure that Nepali art is no just seen but fully understood, <a href="https://archive.nepalitimes.com/article/nation/Narratives-of-Faith-and-Memory-Remembering-the-Lost-Sculptures-of-Kathmandu-exhibition,987">protected and remembered</a>,’ the Council says. Artist Kailash K Shrestha of Artudio has spent decades promoting thankha and paubha traditions because of their beauty and devotional meaning. But he also says artists are underpaid, exploited and ignored. He adds, “AI and blockchain are not just buzzwords, they are powerful tools that can protect Nepal’s artists from fraud, verify authenticity and build a permanent record of provenance.” Traditional Art Exhibition Till 17 May Patan Museum

Digital protection for Nepal’s art

<a href="https://www.instagram.com/prabalgurung/" target="_blank">Prabal Gurung</a> left Nepal for New York in 1999 to escape years of bullying, sexism and homophobia, and to pursue his dream of becoming a fashion designer. He <a href="https://www.youtube.com/watch?v=KqN0VaoAI5w" target="_blank">realised his dream</a>, but did not escape discrimination and racism in the new world. Propelled by passion for fashion, Gurung overcame everything America threw at him. He has attained <a href="https://www.vanityfair.com/style/story/prabal-gurung-recalls-his-first-met-gala-when-zoe-saldana-was-at-his-side?srsltid=AfmBOooy-H0oGgxMit864FnW_Pmw8mUnV8rYrh-co-f6OyYK6m2ip5hP" target="_blank">fame and recognition</a> for his haute couture dress designs while remaining true to his Nepali roots, and is even more resolute in <a href="https://www.youtube.com/watch?v=dSmNauyzACk" target="_blank">fighting prejudice</a> in all its forms. Prabal Gurung’s newly-released memoir <a href="https://www.amazon.com/Audible-Walk-Like-Girl-Memoir/dp/B0DG11HCDQ?fbclid=IwY2xjawKZfpxleHRuA2FlbQIxMQABHuZcIJO2OXyXcRm1oq1iG6wzeoF7VJFrQ7GXOFI0YxuZZ4id_CNvSZSZZIna_aem_pG_mOKG73RTnYvN8JaC4fA">Walk Like a Girl</a> is a saga of harrowing abuse in boarding schools in Nepal and India, only finding himself facing a different kind of bullying in the US. He prevails over it all to be where he is today: an award-winning American fashion designer with his own label. Walk Like a Girl was launched last week in New York at a time when everything Gurung fought for — tolerance, inclusion and diversity — are in retreat in his adopted country because of a president who has espoused a culture of bullying. The book is a searing, raw exposé of how cruel and abusive people can be even at a young age in school. On the other hand, it also shows that there are generous, compassionate and open-minded souls out there. In his book, <a href="https://www.youtube.com/watch?v=K4le_uWX7YE">Prabal Gurung</a> calls out those who tormented and tried to hold him back (some of their names have been altered). The moral of his story is: resist, never stop believing in yourself, do not let others define you, never lose sight of your dream, and help those who have been kept out. “Walk like a girl” was a slur used by bullies back in school in Nepal and India for Gurung’s effeminate ways. He fought back then, and he is still resisting by turning those words into something to be proud of.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170544_4ffc9c3f565dd2cfa754d10b224816897b82bb31ebaee91b6d79d469fc96f14e.jpg" data-media-id="editor_6" data-image-id="20250519170544_4ffc9c3f565dd2cfa754d10b224816897b82bb31ebaee91b6d79d469fc96f14e" data-rendition-name="original" width="1000" height="1253" loading="lazy" alt="Prabal Gurung NT"> <figcaption>Prabal Gurung at home in Kathmandu in the 1990s.</figcaption> </figure>  “Living through it all was one thing, but writing about it is one of the hardest things I have done in my life,” admitted Gurung during the launch. “I broke down constantly during the six-year writing process.” He continues: “I did not want this to be a victim’s book. I did not want to burden my readers with my emotions. I wanted my struggle to be an inspiration for others facing what I faced. I am grateful to those who bullied me in school, they made me a stronger person ready to face the world.” Indeed, this book is a departure from his earlier one titled simply, Prabal Gurung (Abrams, 2019), which was a lush pictorial autobiography of his career in fashion. Walk Like a Girl is not a typical fashion book, it is an intimate tale of <a href="https://archive.nepalitimes.com/news.php?id=16997">Gurung’s travails and triumphs</a>, and how he willed himself to succeed. Prabal pays a lavish tribute to his mother Durga Rana. We find out she is a descendant of the first wife of the eldest son of Jang Bahadur Rana who was banished to Palpa in the late 19th century. Prabal’s father served in the Singapore Police and that is where he was born before the family returned to Nepal when he was four. Gurung relates with brutal honesty about the violence his mother endured from his father. Durga raises three children as a single mother in Nepal, and Prabal credits her for his fierce determination to resist patriarchy and injustice, which in time manifests itself in his hyper-feminine and subversive dress designs. Writing the book has been a cathartic experience for Gurung, who says he is now relieved of the burdens of his past. It no longer haunts him, and he does not have to prove anything to anyone anymore. Walk Like a Girl has life lessons not just for the <a href="https://www.instagram.com/p/DJmOcSgxdWz/" target="_blank">fashion industry</a>, but for every other profession. How can my job serve a greater cause? Gurung tells us his work is <a href="https://asiasociety.org/blog/asia/why-designer-prabal-gurung-doesnt-want-just-stick-fashion" target="_blank">bigger than just making clothes</a>, it is about making the world a better place because it could do with a lot of improvement.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170544_d75296ad8bfdc00d88935f40d23543c6fea3d4d6a10e61a99d6cfc6127f2ee5b.png" data-media-id="editor_10" data-image-id="20250519170544_d75296ad8bfdc00d88935f40d23543c6fea3d4d6a10e61a99d6cfc6127f2ee5b" data-rendition-name="original" width="1516" height="1000" loading="lazy" alt="Prabal Gurung"> </figure>  This story of chasing the American dream may sound familiar to many immigrants: knocking on doors for jobs, rejections, trying to survive from day to day on expensive rent, and dealing with subtle racism in white America. Gurung finds racism is rife, and he is often mockingly called ‘gaysian’. He writes: ‘There was a strong hypocrisy — this idea of independence felt like a marketting ruse … and for all the talk of feminism in America, these high society women were trapped by the patriarchy just like in Nepal and India.’ After a trek to the Khumbu region in 2013, Gurung is inspired to use the colours, palette and textures of Nepal for his collection exhibited on Manhattan’s 8th Avenue. A major buyer tells him bluntly: “Stick to making pretty dresses … if I need to see a collection like this, I could buy a copy of National Geographic.” The New York Times was equally dismissive: ‘The designer tries to draw connections between blistered techo-fabric used to construct it and the topography of his homeland, Nepal. But, at the moment, he has lost his map.’ One potential investor tells Gurung he cannot design for Americana because “you do not look American”. Gurung wants to use expletives, but restrains himself. After a fundraiser in New York for the Nepal earthquake in 2015, some belittled his effort, saying: “Here comes the saviour."&nbsp; Read also: <a href="https://nepalitimes.com/review/prabal-gurung-by-prabal-gurung">Prabal Gurung by Prabal Gurung</a>, Kunda Dixit The Gurkha DNA must be dominant in Prabal Gurung’s genes because he does not take such mistreatment lying down. When asked by a fashion publicist why he was designing clothes for fat people, he snaps back: “Because of people like you.” He joins the Black Lives Matter and #MeToo movements, launches the Shikshya Foundation charity in Nepal, and has powerful allies among celebrities who wear clothes he designed: Michelle Obama, Oprah Winfrey, Sara Jessica Parker, Kamala Harris, Deepika Padukone … it is a long list.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519150556_48a5f4211991a23fa85b64bbd5377575ca7081d97309d7542035591dda5180fe.png" data-media-id="editor_12" data-image-id="20250519150556_48a5f4211991a23fa85b64bbd5377575ca7081d97309d7542035591dda5180fe" data-rendition-name="original" width="1114" height="1534" loading="lazy" alt="Being Prabal Gurung by design"> <figcaption>Nigerian novelist Chimamanda Ngozi Adichie wearing Atelier Prabal Gurung’s design for Met Gala 2025 in which the theme was ‘Superfine: Tailoring Black Style’. </figcaption> </figure>  “I don’t dress women to look beautiful, they already are,” Gurung says. “I try to bring out their innate strength and grace.” <a href="https://www.instagram.com/stories/highlights/17908766880140171/" target="_blank">Admirers</a> tell Gurung he makes it all look so easy, but he used to put up a strong facade to not show his own vulnerabilities in public. “I was closed because of my childhood experiences,” he says. “I was always on guard to defend myself because I never knew where the next punch would come from.” But in <a href="https://www.youtube.com/watch?v=PPVepzPA210" target="_blank">Walk Like a Girl,</a> Gurung comes to terms with his vulnerability, and bares his soul. It has not been easy, it took sustained will power and support from his mother, sister Kumudini and a circle of close friends. “I made unbelonging my power,” he says. “Nepal is where I still have my heart and soul. Nepal grounds you. It is where people go to find themselves. But I escaped.” Recently appointed vice-chair of the <a href="https://cfda.com/about-cfda" target="_blank">Council of American Fashion Designers</a>, Gurung says: “I can’t believe I am here, it feels like it is happening to someone else. Writing this book, the healing has finally begun.” <h2>‘Everything is better in color’</h2> The Met Gala was two weeks later, and my table was an example of everything I’d been fighting for all these years as my guests represented everything I believed in: dynamic, powerful, influential women who were unapologetically original and unabashedly graceful. I was grateful to Anna for inviting me to host and dress a table that reflected my ethos—and for her guidance in doing so. I was also aware of the privilege as one of the first-­ever Asian fashion designers—not just from Nepal, but from the entire continent— to get the opportunity to do so. That fact was not lost on me. I reached out beyond the expected Hollywood celebrities and well-­known socialites to curate a table of exceptional women who inspired me. I invited Deepika Padukone and Alia Bhatt for their first-­ever Met Galas, as well as Michelle Yeoh, Mindy Kaling, Camila Cabello, Ashley Park, Denée Benton, KiKi Layne, Quannah Chasinghorse, and Grace Elizabeth. Together we checked many boxes: Asian, Black, Latinx, and Indigenous, each woman undeniably chic and powerful, a dazzling array of skin tones and experiences that proved my decades‑in‑the-­making hypothesis: everything is better in color. Excerpt from Walk Like a Girl Viking © 2025 by Prabal Gurung  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170520_6b91d560e9f072c37d16876901058c073a51ffa05e7ad1b9461d19e1c9c28215.jpg" data-media-id="editor_16" data-image-id="20250519170520_6b91d560e9f072c37d16876901058c073a51ffa05e7ad1b9461d19e1c9c28215" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Prabal Gurung book details NT"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170520_345240c21be400e2ce2ec629b52bd82bb53890e5bd86fe95b48340d84b5f1748.jpg" data-media-id="editor_17" data-image-id="20250519170520_345240c21be400e2ce2ec629b52bd82bb53890e5bd86fe95b48340d84b5f1748" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Prabal Gurung book details NT"> </figure>  &nbsp;

Being Prabal Gurung by design

India and Pakistan are twins separated at birth. Tensions between them have been at a hair trigger ever since independence and has erupted into full scale conflict at least four times in the past 80 years.
The 22 April terrorist attack in Kashmir that killed 25 Indian tourists and a Nepali citizen, threatens to escalate tension between the two nuclear-armed nations. India has squarely blamed Pakistan for the attacks, and Prime Minister Narendra Modi has given his military “operational freedom” to respond. Pakistan has said it has credible intelligence of an Indian military strike and its officials have promised a “full spectrum” response — a code for a <a href="https://nepalitimes.com/editorial/thinking-the-thinkable">nuclear retaliation</a>.
For Nepal, the killing of its national in the Pahalgam attack comes as another stark reminder that in conflicts from Afghanistan to Iraq, from <a href="https://nepalitimes.com/opinion/how-to-agree-an-armistice-in-ukraine">Ukraine</a> to Israel, <a href="https://nepalitimes.com/news/10-nepalis-from-one-town-fighting-in-ukraine">Nepalis are getting caught in the crossfire</a>. The last time full-scale fighting broke out between <a href="https://nepalitimes.com/opinion/peacemongers-at-india-pakistan-border">India and Pakistan</a> on Kargil in 1999, at least 22<a href="https://nepalitimes.com/here-now/india-s-trial-by-fire-for-soldiers-from-nepal?%27%5C%22="> Nepalis fighting for the Indian Army</a> were killed in action.
Three of Nepal’s immediate neighbours (China, India, Pakistan) have nuclear weapons, and they do not have good relations. With China supplying weapons, <a href="https://nepalitimes.com/editorial/war-and-warming">missile technology</a> and other support to Pakistan, this triangular friction could set off a regional conflagration.&nbsp;
<a href="https://www.nature.com/articles/s43016-022-00573-0" target="_blank">Research at Rutgers University</a> has calculated that even a week-long tactical nuclear exchange between India and Pakistan would throw up so much smoke and debris into the atmosphere that it would block out the sun for years, and lead to a collapse of the <a href="https://nepalitimes.com/news/grow-nourish-sustain-together-world-food-day">global food system</a>. This does not take into account the radioactive fallout that prevailing winds would blow up to <a href="https://nepalitimes.com/here-now/lives-on-the-line-in-the-himalaya">the Himalaya</a>, contaminating glaciers that are the sources of <a href="https://nepalitimes.com/here-now/saving-what-is-left-of-himalayan-rivers">Asia’s main rivers</a>.
The impact of <a href="https://nepalitimes.com/news/climate-breakdown-linked-to-thame-flood">climate breakdown </a>on High Asia was already ringing alarm bells about its <a href="https://nepalitimes.com/news/himalayan-icecap-melting-faster-than-thought">shrinking ice cap</a> reducing the dry season flow of water downstream. Water was going to be the next strategic commodity, geopolitical experts warned, and the next wars in Asia would be over water.
That water war is already happening. India retaliated to the Kashmir attack by suspending the <a href="https://www.nytimes.com/2025/04/24/world/asia/india-pakistan-indus-waters-treaty.html" target="_blank">Indus Waters Treaty</a> of 1960 mediated by the World Bank that has withstood at least three wars between India and Pakistan. The treaty gives India control over the three eastern tributaries of the Indus (<a href="https://en.wikipedia.org/wiki/Beas_River" target="_blank">Beas</a>, <a href="https://en.wikipedia.org/wiki/Ravi_River" target="_blank">Ravi</a> and <a href="https://en.wikipedia.org/wiki/Sutlej" target="_blank">Sutlej</a>), while Pakistan got water from the Indus and two of its western tributaries (<a href="https://en.wikipedia.org/wiki/Indus_River" target="_blank">Indus</a>, <a href="https://en.wikipedia.org/wiki/Chenab_River" target="_blank">Chenab</a> and <a href="https://en.wikipedia.org/wiki/Jhelum_River" target="_blank">Jhelum</a>.
Pakistan was assured of 70% of the annual flow, and India could use a reasonable amount of water for<a href="https://archive.nepalitimes.com/news.php?id=15231"> irrigation and hydropower</a>. &nbsp;Within days of its threat, India stopped water flowing down to Pakistan from the Chenab river and is reportedly preparing to do the same on the Jhelum.
The sabre-rattling has reached a crescendo. Besides threats and counter-threats there are also symbolic drills, with the Indian Air Force practicing landing on an expressway in Uttar Pradesh by its Rafale, Su-30 and Jaguar fighter jets to demonstrate ‘operational readiness’. In response Pakistan test-fired its Abdali ballistic missile that can carry a nuclear warhead and has a range of 450km.&nbsp;
The danger is that with ultra-nationalist rhetoric and the beating the war drums by both sides, India’s government and Pakistan’s military may have to ‘do something’ to appease domestic public opinion. But any tactical strike, an artillery exchange, or territorial incursion could quickly escalate out of control.
Expecting an Indian retaliation for the Pahalgam killings, Pakistan is using<a href="https://nepalitimes.com/opinion/interfaith-collaboration-for-nuclear-disarmament"> nuclear deterrence </a>and warning of “catastrophic consequences”. The two neighbours came close to a nuclear exchange in 2019 after an attack on the Indian military in Kashmir, and prompt international intervention led by the United States cooled tensions.&nbsp;
This time, the <a href="https://nepalitimes.com/news/trump-shock-wave-hits-nepal">Trump administration</a> is too distracted and not as engaged. Pakistan has denied it was responsible for the terrorist attack and called on Washington to stop a possible Indian retaliation. India and Pakistan have stopped overflights by each other’s airlines, and some international carriers have even stopped flying over Pakistan fearing an air war.
Washington, Beijing, the UN and the EU have all urged restraint. Iran, which has good relations with both India and Pakistan has sent its foreign minister to urge both countries not to go into a tit-for-tat war. Iran has its own nuclear flashpoint to worry about with tensions in Israel, &nbsp;Yemen and Syria.
India and Pakistan both share similar problems of joblessness, <a href="https://nepalitimes.com/here-now/why-nepal-s-poverty-rate-is-stuck">poverty </a>and <a href="https://nepalitimes.com/here-now/climate-change-new-threat-to-nepal-s-rhinos">environmental threats</a>. Neither side needs the threat of a senseless war, and we in the neighbourhood do not need it either.&nbsp;
Kunda Dixit
This Editorial is brought to you by <a href="https://nepalitimes.com/" target="_blank">Nepali Times</a>, in collaboration with <a href="https://inpsjapan.com/en/" target="_blank">INPS Japan</a> and <a href="https://sgi-peace.org/" target="_blank">Soka Gakkai International</a>, in consultative status with UN ECOSOC.