On a certain February morning earlier this year, we gathered in the drawing room of a friend, reading through the drafts of a set of four books for children, by Luja Mathema. The books, “Unstoppable Women Series” features four Nepali women who are icons of courage, intelligence and perseverance. It was the first time I was seeing books for children on <a href="https://nepalitimes.com/review/50-outstanding-women-of-nepal">female figures from Nepal</a>. Our friend Prawin Adhikari, who also translated the books from English into Nepali, had made available his space so that Luja, Iva Maharjan, and I could join him to proofread the books, created over a period of 18 months. Across a slow day, punctuated by coffees and teas, we read the stories about these four women: Entrepreneur<a href="https://nepalitimes.com/here-now/ambica-shrestha-1933-2024-9kaynjv7"> Late Ambica Shrestha</a>, <a href="https://nepalitimes.com/here-now/nepal-s-singing-nun-is-a-hit-in-china">Ani Choying Drolma</a>, <a href="https://nepalitimes.com/latest/the-goal-is-empowerment-and-independence-of-women">Jurist Sapana Pradhan Malla</a>, and <a href="https://nepalitimes.com/review/pasang-lhamu-sherpa-the-film">Mountaineer Late Pasang Lhamu Sherpa</a>. The first book I picked was the one on Ani Choying Drolma, someone I had met through my work as a journalist. The first time I saw her, she was sat on the floor of a raised platform inside a hall at Yak and Yeti, performing to an audience to raise funds for the <a href="https://archive.nepalitimes.com/news.php?id=18218">Aryatara School for nuns</a>. I was a rookie reporter and it was one of my first stories. But seated on the floor as Ani’s chants filled the room I felt I had been removed to someplace else. I had been taken on an inward journey, not just one of music but one of profound gratitude. Read also: <a href="https://archive.nepalitimes.com/news.php?id=7229#.YVVcFC8w3u0">Pilgrim's progress</a>, Alexandra Alter I went back to the newsroom, holding three DV tapes to edit, not knowing how I would fit the story of such force in a two-minute broadcast. But I did anyway. Between my news editor Binod Bhattarai and I, we came up with the title, “the singing nun”, for the story. A colleague from The Kathmandu Post came over to watch the tapes and write the story-- he would call her the singing nun, too. Anchor story, Page 1. The experience of writing/producing a story can shift something in you. Covering Ani's performance was such an experience for me. I came away feeling braver. It is this change that Luja hopes to inspire in children through the books she has written. Between proofing, I had asked Luja what had drawn her to write the books and she said she had written them for her daughter, because she found that when buying books, she was hardly ever able to find books about female heroes. So, she felt the need to write them herself!&nbsp; “I want my daughter, as well as the children of Nepal and all over to learn about these individuals and their positive impact in our society,” says Luja whoa lso works as a Gender and Communications consultant outside of her writing career. “I want the children to be encouraged, excited, and hopeful. Having access to such stories at a young age is crucial to increase children’s awareness about all the possibilities in the world.” Read also: <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Israeli-authors-in-Nepal,4223#google_vignette">Imagining better futures</a>, Duksangh Sherpa A couple of years ago, I was watching an animated film with my nephew, which had a female ship captain as the lead. I recall how fascinated my nephew was while watching the film. He had many questions about the character. One of the things he asked me was how come he had never watched a film with “girl captains” before? So, it is these beginnings that count and it is what excites me about Luja’s books. Spending a day proofing her books is the only time I’ve ever met Luja. But in those few hours, I was fascinated by her drive to get the books done and to put them out on the shelves for children to come find them. “I hope that both children and parents enjoy the stories of these unstoppable women from Nepal,” says Luja. Read also: <a href="https://nepalitimes.com/review/for-children-about-children">For children, about children</a>, Ashish Dhakal The second book I picked to proof from the set was the one on <a href="https://nepalitimes.com/news/ambica-shrestha-92-442e9mix">Ambica Shrestha</a>, who was still among us when we were reading together that day. When we come to the part where she arrives in Darjeeling and joins Loreto Convent, there’s an illustration of her looking out through the window of the convent with a friend. At that, I teared up and I suppose there was a catch in my voice. I had met Ambica Shrestha for the first time at a Loreto alumni meeting. And every time I met her after that, she said hello. What I really took away from seeing her each time was the way she carried herself-- always so tall in the things she did and never afraid. As a fellow alumna, I hoped I had somehow inherited some of her traits. The common thread that binds the four books is the determination and strength of character of all the four women featured. The text is replete with anecdotes of inner strength that helped them forge unique paths.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240901080948_aab1f583e5c1f37f5f69fc48d44dd6b9fdf29a3e9b6348180bff197d16435b70.jpg" data-media-id="editor_10" data-image-id="20240901080948_aab1f583e5c1f37f5f69fc48d44dd6b9fdf29a3e9b6348180bff197d16435b70" data-rendition-name="original" width="1426" height="1000" loading="lazy" alt="Passing the baton on, books on female figures from Nepal NT"> <figcaption>Luja Mathema and her books.</figcaption> </figure>  The books series by Luja reminds one of the <a href="https://www.rebelgirls.com/products/good-night-stories-for-rebel-girls">Good Night Stories for Rebel Girls</a> series, stories about girls from around the world who went on to do great things. The marvel in doing so is that even when one might only be doing it for oneself sometimes, the drive and the courage eventually serves as inspiration for others. And while Luja’s attempt in bringing these books together was rooted in the intent to gift them to her own daughter, she has gone on to set substantial precedents for others to create books about Nepali women. The books are illustrated by artists <a href="https://nepalitimes.com/review/365-is-not-just-a-number">Prakash Ranjit</a>, Shaili Malla and Nhuja Shakya. Shaili captures some details of Boudha in the illustrations that you would only notice if you grew up in the vicinity. Nhuja’s illustration on the last page of the book on Pasang Lhamu is steeped in pathos, and yet salvages the book from what might have been a dreary ending. And on a personal note, Prakash’s drawings of LC, makes me want to visit Darjeeling. Read also: <a href="https://nepalitimes.com/here-now/female-foeticide-to-football">Female foeticide to football</a>, Srijana Singh Thakuri What I like most about these books is that they are bilingual. The Nepali and the English text appear alongside each other on each page. From my experience of reading to my nephew at bedtime, I do wish that the font size had been larger and more eye-friendly. Regardless, I can’t wait to bring the books home to my nephew, so I can share with him the stories of the Unstoppable Ambica, Ani, Pasang and Sapana. The books, published by Nepalaya, will be launched in Kathmandu on September 1, 2024. Suburban Tales is a monthly column in Nepali Times based on real people (with some names changed) in Pratibha’s life.

Pratibha Tuladhar

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The Unstoppables

Linda Sue Park is an American children’s book author of Korean heritage. Her book A Single Shard, about an orphaned boy in 12th century Korea who wants to become a potter, was awarded the John Newberry medal in 2002. She was recently in Kathmandu for <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/bal-sahitya-mahotsav-children-literature-festival,2034">Bal Sahitya Mahotsav</a> at Rato Bangala School, and spoke with Nepali Times about reading, writing, specifically for children, and learning English. Excerpts: 
Nepali Times: What are the things to keep in mind when writing children’s books, as opposed to books for adults? 
Linda Sue Park: This has changed and evolved over the years. Children’s books used to be instructive, like how to be a good little girl or boy. When I broke in more than twenty years ago, the emphasis was on stories. It was sort of very amorphous, we just want exciting stories, adventure stories, happy stories, sad stories. The current phase in the US is activism. Mostly how you’re going to save our planet. This is something that kids are going to have to deal with.
I have a book called A Single Shard. Young people come up to me and tell me that this book is about perseverance. Other people will say no, this is about family. Then there are those who say it is about how our lives would be a bleak misery without art. Am I going to say that any of those are wrong? No. So the message or the theme of the book is what that individual reader most needs at that time in their minds. 
If it's a really good book you can read it when you’re ten years old and get one message and then read it when you are fifteen and get another, and read it when you’re 50 and still get a third. 
Read also: <a href="https://nepalitimes.com/here-now/adventures-of-a-little-dumpling-named-momo-and-other-books">Adventures of a little dumpling named Momo (and other books)</a>, Sahina Shrestha
It has been said that all great literature is one of two stories; a man goes on a journey or a stranger comes to town.'A Single Shard has elements of both. Do you think that the journey Tree-ear goes through to learn pottery has parallels in learning how to write? 
Absolutely, and I was not conscious of that, it was a young reader who pointed that out to me. He heard me talk about revision. I’ve talked a lot about revising, and this little kid said to me, that’s just how Min makes a pot. 
Do you start with an outline and then flesh it in? 
My fiction is a character with an external and an internal quest. The character has something they want, that’s the external quest, or what other people call the plot. They also have an internal plot, the emotional growth they need to experience, sometimes that’s called the theme. Often the character does not know their internal quest. That’s how I start a story. 
I’d say the first month of thinking about the story, I write them each down on a post-it, and I stick them on either side of my trackpad, so that everything I write, it’s got to be this or that.
In writing A Single Shard, how much of it was first-hand personal experience that influenced the story, and how much of it was external research? 
I traveled to Korea and visited some of the sites that are in the story. When I would come across something in Korean that I thought was important, my parents would translate it. 
So how am I going to write this book because it is so much trouble to find out about 12th century Korea? Well, because Korean pottery at the time was so famous, pottery experts had done a lot of work on it. Every piece mentioned in the book is real. 
I am not an expert on Korea or Korean history, I grew up in America, I have done some research on Korean pottery of this era, just enough to write this story. 
One of your parents cut out the phonics of the English language into a notebook and another parent took you to the library. 
My son learned with phonics. My daughter had no patience for it. She learned what is called whole language, she would just hear the book over and over and read it. So their development as readers was quite different. He can figure out an unfamiliar word quicker and easier than she can. She comprehends a whole story much better than him. 
What you have to have is a wonderful teacher who is trained in many different systems, and that teacher says, “Okay, this child is a phonics kid. But this child maybe not so much.” It's so difficult for teachers. Where it really has to happen, is at home, which is also really difficult. 
Kids who have parents who support their reading at home, are far ahead by the time they get just to kindergarten. 
Read also: <a href="https://nepalitimes.com/opinion/angrezi/the-thappad">The Thappad</a>, Anbika Giri 
What is the importance of having diverse stories for kids? 
I do a lot of work around this as it pertains to children’s books. We need to see everyone in their full humanity. We need to realise that they are people just like we are, because if you don’t, that means that you feel you can treat them as lesser than you are. 
I grew up in an era of children’s books where there were very few Asians portrayals. I never saw one Korean character. It does terrible things to a child’s self-image. It is important for kids to see themselves or someone who looks like them in books. 
Those of us who do this sort of work are very fortunate to have that experience. Little girls running up to you and saying, “She looks like me!” It’s just really heartwarming. 
But to me, even more important, is the dominant culture, to say, “Oh, they want to do whatever it is just like I do. They’re like me.” And that second part especially is what still needs so much work.
Read also: <a href="https://nepalitimes.com/here-now/the-power-of-reading-aloud">The power of reading aloud</a>, Sanghamitra Subba
What advice do you have for budding writers out there who want to make it their career? 
As a writer just starting out you don’t make a living. Many people have a vision of either being a great novelist or biographer, or Hollywood screenwriter. That is a reality for a very few people. Many of us who do writing do other things that are less glamorous. A lot of writers teach writing. They teach in university programs and so forth. 
The rest of us do what we call writing-adjacent jobs, such as school visits. I’m one of the fortunate ones, I’m not J K Rowling, but I can live off what my books make. But I love to travel, so I do very, very few school visits now in the United States. I accept invitations from schools abroad, like now in Nepal, because I want to see the country.
What was your first impression of Nepal after coming out of the airport last week? 
I have only been in Kathmandu, and it's very lively, a lot of people, a lot of life, and Nepalis are very friendly, very helpful, smiling, they’ve got their own thing going on. We’ve really enjoyed it.

Vishad Raj Onta

Writing for young minds

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1449c7e80680e0d7076jpeg.jpg" alt="" width="2000" height="2014"/><figcaption>Photos: MOMO AND UNCLE YETI</figcaption></figure>In the high Himalaya of Nepal, a little dumpling child Momo wakes up to the sight of the majestic mountains. While on an adventure to climb one of the peaks, Momo receives an invitation from a family member via postcard to travel to a different land with a promise of an exciting undertaking.Thus begins the journey of Momo to New York to find Uncle Yeti who went there to sample the various food the city has to offer.Washington DC-based Nepali-American author Sibani Karki chronicles Momo’s voyage to the Big Apple in a new children’s book, Momo and Uncle Yeti: Adventures in New York City. Her poetic prose is accompanied by artist Oleg Goncharov’s spectacular illustrations which make the book a visual treat for both children and adults alike.“The book represents my own journey to the US as a child from Nepal and also some of my favourite things in life: travel, good food, cultures and family,” says Karki, who moved to the US when she was 11.New country meant new people, new experiences, and living between two cultures. It was also an opportunity to connect with and share her own Nepaliness. And one way Karki does that is through food.As any immigrant can attest, food brings one closer to home. With food, one makes new friends, can court lovers, understand a new country, hold on to memories of a home left behind.“Momo parties happen more frequently here than in Nepal,” says Karki. “More than food, momo is a feeling. And having a momo party is an opportunity to get together, share stories, and reconnect with friends and family.”<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1489c7e80680e0d7077jpeg.jpg" alt="" width="2000" height="2038"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a14c9c7e80680e0d7078jpeg.jpg" alt="" width="2000" height="2028">As someone who enjoys myths, Karki knew she had to include the Yeti as one of her characters. However, Karki’s Uncle Yeti is not scary. He is jolly, has an insatiable hunger and loves getting lost in new cities while hunting for new tasty food.Like many Nepali children, Karki did not grow up with a book culture at home and developed a reading habit only after moving to the US. At bookstores, she often found herself in the children’s book section leafing through the colourful pages with vivid images.But what was missing in the books was the representation of characters with life experiences and culture people like she could relate to.She started writing the story of Momo and Uncle Yeti in 2016 while at Columbia University. But it was not until the pandemic that she finally got a chance to sit down and collate it into a book.While she ran the rhymes by her family, she struggled to find an artist for the illustrations. A few collaborations fell through as the art style wasn’t what she was looking for. Then, a chance meeting with designer Larry Issa at a farmers' market helped her connect with illustrator Oleg Goncharov.There was a catch: Goncharov did not speak English, and lived in Crimea. So, the entire conversation between the two happened on Google translate. One cannot tell, leafing the book, of the struggle to communicate between the two."Working on the story of Yeti and Momo was a completely new experience for me. Despite the fact that I have been illustrating books for more than 12 years, I have not yet worked on a project in which fairy-tale characters would travel to the real sights of the city. So the idea to add more fabulous creatures besides Momo and Uncle Yeti was born. And dragons, fairies and others appeared on the pages of the book. I am very glad that Sibani supported this idea," says Goncharv.From realistic depictions of the airports and landmarks in Kathmandu and New York to a more creative approach in assimilating animals and humans, Goncharov’s gorgeous images add another dimension to Karki’s words.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1509c7e80680e0d7079jpeg.jpg" alt="" width="2000" height="2021"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1559c7e80680e0d707ajpeg.jpg" alt="" width="2000" height="2000">“From my experience with my nieces Kaia and Yara, I know that children sometimes take to the smallest characters in the book. They will notice the small ladybug rather than the big main character. Since it is a children’s book, not everything had to make sense. The anthropomorphism in the book is also to show the cohesion of animals and humans,” she explains.Coming from a close-knit family, the names of relatives are scattered through the book. Pramila Soon Pasal is named after her mother, Shyam Chiya Pasal after her father. The names of her brother, sister-in-law, husband, nieces also make an appearance.Karki now works as a gender specialist at the World Bank and has also included other aspects she is passionate about in the book. At Times Square where Momo goes looking for Uncle Yeti, the usual advertisements are peppered with social messages including those of gender equality, inclusivity and positivity.Rosy cheeks with big inquisitive eyes, Karki’s Momo enjoys discovering new places, eating new food, solving puzzles, and is gender neutral. “Often, we see that adventure is associated with boys. But I want the children to see themselves in the pages and connect with the characters. So, Momo is not a he or she or they, Momo is just Momo,” she says.While New Yorkers have a reputation for being brusque, there is also a sense of community in the city’s diversity. This comes across as Momo runs (hops?) around the city looking for Uncle Yeti.Karki’s Momo and Uncle Yeti are very Nepali and the high-rises of the Himalaya and New York will make it relatable for not only the global Nepali audience but also those who are familiar with Nepal – weaving a sense of adventure, appetite for food and travel, appreciation of one’s family, and tolerance of different cultures.The book is available on Amazon and through <a href="http://momoandyeti.com/" target="_blank" rel="noopener noreferrer" data-saferedirecturl="https://www.google.com/url?q=http://momoandyeti.com&amp;source=gmail&amp;ust=1674927440572000&amp;usg=AOvVaw0utod-G9c1SxsA3V4qwocb">momoandyeti.com</a>. It will soon be launched in Nepal.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1599c7e80680e0d707bjpeg.jpg" alt="" width="1000" height="986">Momo and Uncle Yeti: Adventures in New YorkSibani KarkiIllustrations by Oleg GoncharovPathways LLC, 202238 pages$19.99<h2>Sathi</h2>Sathi is an exquisitely illustrated bilingual book for children and adults that tells a fairy tale story of an abandoned dog, who is scalded on Kukur Tihar by a city shopkeeper. Sathi, the dog, is miserable and in pain as she licks her wounds by a garbage pile, until she finds a benefactor who takes her to the real-life animal shelter, KAT Centre in Kathmandu. She is cared for at the dog home, and the burns on her back heal slowly. She makes friends with other dogs at the shelter who have also been attacked, abandoned, or hit by cars, and finally emigrates to a new forever home in Canada.Sathi: The Street Dog from Kathmandu, Nepalसाथी: काठमाडौँ सडकको एक कुकुरJuluIllustrations by Jenny CampbellNepali translations by Angeela Shrestha and Suraj ShresthaVajra Publications, 202144 pages$14.95<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a15d9c7e80680e0d707cjpeg.jpg" alt="" width="1750" height="1352"><h2>The Wak-a-Too</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1629c7e80680e0d707djpeg.jpg" alt="" width="3000" height="1918">Another international children’s book featuring Nepal is the soon-to-be published The Wak-a-Too by Nepali film-maker Eelum Dixit (who himself became a father recently), and is lavishly illustrated (pictured, right) by the US-based Dutch designer Eveline Wijdeveld. The book begins with an ornithological overview of Nepal, including its urban birds and then takes children into a dreamlike fantasy world of the Wak-a-Too. At the end of the book, young readers are asked to draw their own versions of the imaginary Wak-a-Too and post them @thewakatoo on Instagram and Facebook.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1669c7e80680e0d707ejpeg.jpg" alt="" width="1000" height="1309">The Wak-a-Tooby Eelum DixitIllustrated by Eveline WijdeveldVery Tale Books, 202345 pagesHardback: $27.99<h2>Are You a Snow Leopard?</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a16a9c7e80680e0d707fjpeg.jpg" alt="" width="1724" height="1313">Written by Sandra Shiwani Van Doesburg and illustrated by Kanchan Burathoki, Are You a Snow Leopard? tells the story of Hiuko, a snow leopard who goes looking for others of her kind to befriend. As she traverses through the mountains, she meets and befriends other animals found in Nepal: Ooney, the yak, Chulbuli, the blue sheep, Jooney, the black bear, Bhukule, the red panda, and finally Tiktikey, the snow leopard.Sandra and Kanchan met in fourth grade in a boarding school in Nepal. After high school, Kanchan went to Boston and Sandra to Rotterdam. They reconnected 15 years later to work together on the story of Hiuko, which primarily has an underlying message of diversity and inclusion. The book also features photographs by renowned wildlife photographer Chungba Sherpa.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a16e9c7e80680e0d7080jpeg.jpg" alt="" width="2000" height="1570">Are You a Snow Leopard?Sandra Shiwani Van DoesburgIllustrations by Kanchan BurathokiVan Doesburd Creative Works, 202128 pagesHardback: Rs1,850 | Paperback: Rs1,550<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1729c7e80680e0d7081jpeg.jpg" alt="" width="1250" height="1040"><h2>The Ambassador’s Dog</h2>This delightful children’s book is the tale of Lo Khyi (Lo for Mustang, and khyi, which fortuitously means both ‘dog’ and ‘happiness’ in Tibetan), a pup that dared to dream big and who went on to become the source of happiness for Scott who adopted the dog to America after his tenure in Nepal. ‘Scott’ in the book is Scott H DeLisi, who served as the real-life American ambassador in Kathmandu from 2010-12. The Ambassador’s Dog has a dream-like quality to it, but at its heart is a story of optimism and positivity. Lo Khyi is a canine medium for an important message: set goals for yourselves and believe in them. And somehow (stars will align, or you will find avenues) your dreams will come true. Sadly, Lo Khyi died of old age recently at his home in Virginia, and DeLisi wrote a tribute on his Facebook page: ‘He had become a dog of near mythic proportions in my mind – surely he would find a way to live forever. But, of course, for as long as there is a single copy of The Ambassador’s Dog to be read by someone with an open heart, he WILL live forever.’<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1769c7e80680e0d7082jpeg.jpg" alt="" width="1000" height="1258">The Ambassador’s DogScott H. DeLisiIllustrations by Jane Lillian VanceVajra Publications, 202040 pagesRs1,600Read also: <a href="https://www.nepalitimes.com/review/a-tibetan-mastiff-pup-who-dares-to-dream/">A Tibetan Mastiff pup who dares to dream</a>, Sonia Awale

Sahina Shrestha

Adventures of a little dumpling named Momo (and other books)

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114101148/63720f379c7e80680e0b7961jpeg.jpg" alt="" width="1373" height="914"/><figcaption>All photos: SRIJANALAYA/THE ASIA FOUNDATION</figcaption></figure>Rajib does not like school. His dreams are filled with snakes, pulling him into dark wells. He stares at his own reflection in the mirror, transformed by anxiety. The boy withdraws into himself, trudging against watercolour skies from one page to the next.When Rajib’s older brother arrives from Australia, he brings with him a gaming set. During one of the games, the boys enter a dark tunnel, and the brother asks: “Bhai, it’s pretty dark in here, are you scared?”Rajib responds: “No, I only get scared when I’m at school...”But the tunnel takes a sinister turn when villains show up. The snakes from Rajib’s nightmares shed their skins to reveal his classmates. He cries and finally shares with his brother the secret that has been eating him up all this time.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114101148/63720f3a9c7e80680e0b7962jpeg.jpg" alt="" width="1197" height="821"><figcaption> </figcaption></figure>In the book  गयल केटो (Absent Boy) by Bina Theeng and illustrators Dristi &amp; Keepa Manandhar, Rajib is bullied and suffers from the resulting anxiety. It is one of six new  books produced by <a href="https://srijanalaya.org/" target="_blank" rel="noopener noreferrer">Srijanalaya</a> in collaboration with The Asia Foundation's<a href="https://www.letsreadasia.org/" target="_blank" rel="noopener noreferrer"> Let's Read Nepal</a> initiative.The project brought together six authors and six illustrators to design books on children's rights that address topics such as bullying, harassment, identities, gender- and caste-based discrimination and juvenile justice.Read also:<a href="https://www.nepalitimes.com/review/milestone-in-tharu-childrens-literature/"> Milestone in Tharu children’s literature</a>, Alisha Sijapati <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/here-now/this-author-is-an-alien/" target="_blank" rel="noopener noreferrer">Books for young readers</a> by authors writing in languages of Nepal are rare. Even rarer are books that deal with the torment and confusion of being a child, so much of which goes unnoticed and overlooked by adults. Often, there is no vocabulary to articulate difficult thoughts and feelings – and even adults do not know what to say.Another book छ्याँबले (Chhyanbale) written by Tirtha Gurung and illustrated by Roseena Sakya is narrated by a mother swallow. Set in the mountain village of Sikles, which also called Chwiuli (barn swallow) locally the book follows an eponymous young boy who cannot walk and is bullied by his peers. Woven together are themes of loss and hope – literally a thing with feathers in the context of the book.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114101148/63720f3d9c7e80680e0b7963jpeg.jpg" alt="" width="1196" height="820">“The inspiration for the story came from my own childhood,” says Tirtha Gurung who, like Chhyanbale, was unable to walk for a long time. “But all children grow at their own pace,” he adds, “and the book aims to give hope to parents as well, that it takes time and there is no reason to worry or feel bad.”The musical story unfolds in warm yellow and orange and fresh green through the pages as light slants and curves giving the impression of someone looking over without rest, aiming to protect.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114101148/63720f409c7e80680e0b7964jpeg.jpg" alt="" width="1455" height="924">The artwork is similar in सुनौलो सुँगुर (The Golden Pig) by Swapnil Smriti and illustrator Swornim Shakya. It is the story of Lingyok, a young boy in Panchthar, also bullied by his classmates and teacher because of his family profession of rearing pigs. The rainy and thunderous palette mimics the unrest felt by Lingyok.Illustrations by Sapana Sanjeevni and Pallavi Payal for अम्बरको धुन (Ambar’s Tune) by Pranika Koyu on other hand is inspired by <a href="https://www.nepalitimes.com/banner/vibrant-mithila-art-thrives-in-nepal/" target="_blank" rel="noopener noreferrer">vibrant Mithila art</a>. The book is a day in the life of Ambar who is wheelchair-bound, and each line and shape, all larger-than-life, frame the lucid text to tell the story of boundless imagination.“We wanted to reflect Ambar’s voice and character as closely as possible in our art,” explains Sapana Sanjeevani: “Mithila art with its two dimensional form helps to express his simple and flowing language.”<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114101148/63720f439c7e80680e0b7965jpeg.jpg" alt="" width="1196" height="818">Sarita Pariyar’s उत्सुकता (Curiosity) is illustrated by Rupak Raj Sunuwar, and takes a more fabled approach to tell a powerful story of Dalit children which takes place in an entomic world, with industrious ants as protagonists.  ‘This is not an imaginary story. This is a story even more fearsome – <a href="https://www.nepalitimes.com/latest/nepals-caste-struggle/" target="_blank" rel="noopener noreferrer">the plights of caste-based discriminations</a>,’ read the first lines.“I was fascinated by weaver ants and how they use their saliva to make their homes, and this mirrored in how Dalit women use their saliva in sewing clothes which are then worn by the people of so-called upper caste.” says Rupak Sunuwar.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114101148/63720f469c7e80680e0b7966jpeg.jpg" alt="" width="1493" height="945">Narrated by a young weaver ant, Utsukta the story poses tough questions at society’s hypocrisies. She wants to understand why she should come second to her male classmate who copied her answers in exam, or why Pantheni bajai, who ‘reeks of raw milk and cow dung’ snaps at her to stay away before sprinkling purifying water on the clothes Utsukta has carefully brought for her.Ujjwala Mahajan's जुभी (Juvie), is a much darker fable of children in juvenile homes, illustrated by Alina Chhantel in the many shades of red and black, with barbed wires running across the pages.What is striking about this surreal and sensitive story is the multitude of eyes that grow on the children’s skins, as though constantly watched and judged by the world outside.“Books about children's rights are usually didactic, and we have an image in our heads about people who are punished for breaking the law as irredeemable and violent people,” she says, “and with Juvie we wanted to break that narrative.”<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114101148/63720f499c7e80680e0b7967jpeg.jpg" alt="" width="1197" height="818">Creators met young adults in Bhaktapur Juvenile Centre before writing the book that may be too sombre for children, but both Maharjan and Chhantel wanted it to be representative of the people it was about.She says, “We believed that being honest to their story, reflecting the seriousness and discomfort, would help get the feeling across to the readers, and encourage them to be more empathetic and accountable.”Pallavi Payal hopes the books will be able to encourage more writers and illustrators to create educational materials for children in Nepal in languages that are easy to understand and relate to. She says: "Children want to read books that make them feel they are not alone.”The books are available <a href="https://www.letsreadasia.org/all/new">online</a> as PDFs in Nepali and English. To request a copy of जुभी (Juvie), please reach out to Ritica Lacoul of The Asia Foundation at ritica.lacoul@asiafoundation.org, or Srijanalaya at srijanalaya@gmail.com.Watch the book readings and conversations with authors and illustrators on <a href="https://www.facebook.com/srijanalaya">Srijanalaya's Facebook</a>.

Ashish Dhakal

For children, about children

One smoggy winter morning in February 2019, Ekta regretted coming to her sculpture class. It was the first day of her period, and the 19-year-old wished she was home, curled up in bed with a hot water bag to soothe her cramps.
Her class was at Kalapremi Ceramic Studio, a dark room on the ground floor of a house in Maharajganj, and Ekta’s teacher was the artist Gopal Das Shrestha ‘Kalapremi’, a noted sculptor.
Two other students were already there, using all their muscle strength to knead the sculpting clay. Ekta, now 24, recalls how Kalapremi asked her if she was feeling all right. She avoided him, as she did not want everyone to know she was menstruating.
Kalapremi repeatedly asked Ekta what was wrong. She finally muttered that she was having her period, after which he grabbed her hand and led her to a partitioned corner of the studio and sat her on a chair. Before she could stop him, he slid his hand under her dress, and started massaging her abdomen.
“I was horrified,” Ekta recalls. “I told him to stop, but he didn’t listen, asking me not to be shy, saying he knew how to relieve my pain. He stopped only after I protested furiously.”&nbsp;
The art tutor then said, “You’re like my daughter. I’m doing it out of love to make you feel better, but you’re so stubborn.”&nbsp;
“Instead of saying sorry he acted like I was the one having crazy thoughts,” remembers Ekta, adding that from April 2016 to August 2020 beginning the time she was 16, the artist sexually abused and harassed her on several occasions. &nbsp;
Now, Ekta and the artist’s other former students are finally sharing their experiences and some are pressing legal charges against him, hoping that others do not have to endure what they did.&nbsp;
Award-winning artist and teacher Gopal Das Shrestha ‘Kalapremi’ (the name means ‘Art Lover’) is known for his ceramic art, sculpture, and contemporary pottery. He was <a href="https://nepalitimes.com/review/the-house-of-kalapremi">profiled in Nepali Times after a collaborative exhibition</a>, ‘Where the Wild Things Are’ at the Siddhartha Art Gallery three years ago.&nbsp;
His pieces, titled Gaalis, featured sculpted female figures with the heads of dogs, sheep, and donkeys (pictured) to depict derogatory terms for women. Some critics said the collection was a satire on feminists.
Kalapremi started his artistic and teaching career in 1983 and over the years taught at Bhanubhakta School, Kathmandu University School of Arts, Lalitkala Campus and at his private Kalapremi Ceramic Studio. He has also lectured at Jeonju University in South Korea and recently at Tabor Academy in the United States.
Seven of Kalapremi’s former students were interviewed for this story. Five female students said he touched them inappropriately in his studio or at Kathmandu University. Two male students said they witnessed him abuse and harass the women. In all cases, the students struggled to recognise the abuse when it occurred, and the lack of reporting systems left them to cope on their own for years.&nbsp;
Earlier this year, students shared a social media post hinting at Kalapremi’s history of abusive behaviour following which more students of the artist reached out sharing similar experiences. Some students spoke of abuse that happened as long as 20 years ago.
Kalapremi, 60, has denied the allegations. He told Nepali Times: “Some years ago, there was a movement encouraging people to hug and kiss. I used to do it purely out of friendship and love. But after seeing posts on social media last year calling out my behaviour, I realised my actions may have hurt some people. I understand now that I should have been more mindful.”
He added: “I am also an auxiliary health worker, so I know the exact points to massage to relieve menstrual pain. It’s not just menstruation, I take anyone who is ill to the hospital.”
Sexual abuse is much more rampant than reported given how difficult it is to prove it in court. The law defines sexual abuse as occuring when someone touches another’s private parts, coerces them into touching theirs, uses vulgar language, shows degrading images, or behaves indecently towards them without consent.&nbsp;
Ekta and her fellow students are consulting lawyer Suneeta Regmi Pokhrel, who says they know that even if the court decides in their favour, it is difficult to survive after speaking up, and influential men defend themselves saying they are being framed.&nbsp;
“They are in a lot of pain and weep when recalling how he abused them,” Regmi Pokhrel told us. “They are angry and have filed a case against him, but they are also terrified. They know he is a powerful man and they have seen how our society treats women who speak up against abusers. Unless people speak up, perpetrators will be emboldened.”
Art and academia in Nepal simply reflect the power imbalances in society where people with intersecting identities experience worse forms of abuse. Theatre actors Raj Kumar Pudasaini, Rajan Khatiwada, and Sunil Pokhrel were called out during the #MeToo movement in the Nepali theatre scene in 2019. Even after the allegations Pokhrel went on to receive national awards, while others continued to work without repercussions.
“If you speak up against abusers, you gradually get sidelined from projects,” explained a theatre artist who wished anonymity fearing professional setbacks. “The theatre scene in Nepal is quite small, you just have to make peace with the perpetrators and work with them if you want to sustain yourself.”&nbsp;
In academia there is a history of faculty members sexually harassing students and getting away with it. After Tribhuvan University (TU) lecturer Krishna Bhattachan was accused of harassing women students, the university said it would follow Nepal’s sexual harassment law and set up a reporting mechanism. But nothing happened to the professor, who had already retired. Instead, he counter-accused the students of 'attacking the indigenous people’s movement with baseless allegations' as <a href="https://kathmandupost.com/letters/2019/01/29/bhattachan-responds">he told the Kathmandu Post in 2019</a>. He continues to be featured as a prominent speaker including at TU.
Other faculty members previously accused of sexual harassment include Jagadish Murti Koirala from TU, Bishnu Prasad Acharya from Ratna Rajya Campus, and Bodha Raj Tripathee from Lalitpur Madhyamik Vidhyalaya. A woman staff member from TU also filed a sexual abuse complaint against Dambar Chemjong from TU.
Prominent figures like <a href="https://nepalitimes.com/news/the-rise-and-fall-of-nims-purja">mountaineer Nims Purja</a> have been <a href="https://www.nytimes.com/2024/05/31/sports/mountaineering-sexual-harassment-abuse-nims-purja.html">accused of sexual assault</a>, and cricketer Sandeep Lamichhane, actor <a href="https://nepalitimes.com/news/celebrity-rape-case-spotlights-nepal-laws">Paul Shah</a>, and former speaker of Parliament <a href="https://nepalitimes.com/news/mahara-arrested">Krishna Bahadur Mahara</a> have been accused of rape, but society-at-large has let off the alleged perpetrators amdist a larger debate about justice for survivors and punishment of perpetrators.&nbsp;
‘Gaushala-26’ is the court name given to the 18-year-old who accused Sandeep Lamichhane, former captain of Nepal’s national cricket team and skipper of Biratnagar Kings in the <a href="https://nepalitimes.com/here-now/here-comes-the-nepal-premier-league">ongoing Nepal Premier League</a>, of rape. She left the country citing society questioning her character affecting her mental health while Lamichhane got an outpouring of support. In May, the Patan High Court overturned a prior verdict that found Lamichhane guilty of rape and had sentenced him to eight years in prison. During the 23-month legal battle to pursue justice, Gaushala-26 faced threats of gang rape and acid attacks.&nbsp;
Exhausted by the struggle, Gaushala-26 sought to “move to a new world” where she could live free without hiding her identity.
Actress Samragyee Rajya Laxmi Shah in an Instagram video now deleted detailed the harassment she faced from a filmmaker during a movie shoot. She did not name any name but veteran actor Bhuwan KC filed a defamation case against Rana, but the court ruled that the charge lacked sufficient evidence.&nbsp;
Former Kathmandu mayor <a href="https://nepalitimes.com/opinion/theytoo">Keshav Sthapit also mocked the #MeToo movement</a>, calling accusations against him by journalists Rashmila Prajapati and Ujjwala Maharjan “a rape of men’s rights”.
Serial Abuse
Back at the Kalapremi Ceramics studio, another former student, 24-year-old Rajiv, says he felt the need to speak out after seeing his female classmates being abused.&nbsp;
“He frequently kissed them on their cheeks,” he told Nepali Times. “Whenever they walked into the studio he flailed his arms like a child asking for a hug. They awkwardly hugged him from the side, but he pulled them closer, held their chin, and kissed their cheeks.”&nbsp;
Rajiv says he also saw Kalapremi pull the women’s bra straps, touch their breasts, and slap their buttocks. The young students would freeze, not knowing how to react, and if they protested, he would say it was “normal in art”. Rajiv, 19 at the time like his classmates, remembers thinking perhaps the well-respected artist was right after all.
Another student, Luna, who took lessons at Kalapremi’s studio from 2020 to 2022 did try to confront the tutor after he made an obscene proposal to her. She recalls: “One day when the other students had left the studio and it was just the two of us, he told me that God had given him special artistic talent and he could transfer those powers to me. But to do that both of us will have to be naked, inside a dark room, and have sex.”
Luna, who was 18 then, was livid and told him she did not want any of his powers, but she says he laughed at her as if he was joking. She did not tell her family about the incident because she thought no one would believe her.&nbsp;
“They were all in awe of this famous artist and felt I should be grateful that to be learning sculpting from him,” she says. “I was scared to be alone with him in case he talked about sex again. My coping mechanism was to be rude so he wouldn’t try to come close to me.”
Seeing how some classmates were standing up to Kalapremi, Ekta too tried to push back against his advances, but she said he found ways to coerce her. Since Ekta, Rajiv, and Luna could not afford Kalapremi’s Rs30,000 monthly fee for lessons, he had offered them all a stipend to assist him in the studio.
“He had spondylosis and took me to his therapy sessions to learn massage techniques, then he often made me and other students massage him,” says Ekta. Whenever she refused, he would feign pain to make her feel sorry for him. “He would insist that I put my hands under his shirt so that I could massage him better,” she adds.
The art tutor often tried to “seduce sympathy” from Ekta by sharing how he had never been loved as a child and was “sexually frustrated” as an adult.&nbsp;
“At 7PM, he would pour himself Signature whiskey and immediately go off again about how he was sex-starved. I didn’t know how to respond. It took me time to realise alcohol was just an excuse to talk about sex,” Ekta says.
If convicted, Kalapremi could face financial penalty and/or a prison sentence of up to three years according to Section 224 of National Penal (Code) Act 2017.&nbsp;
Data suggests that victims of child sexual abuse on average take nearly 24 years to tell someone about their trauma, and some may never disclose it at all.&nbsp;
“In our culture, children are rarely taught about boundaries. They often react, show anger when adults pinch their cheeks. But adults insist they did it out of love, and force the children to accept it,” says Sita Lama, a psychotherapist at Manka Kura. “And even when someone touches them inappropriately they struggle to identify and verbalise it.”
When perpetrators claim to be “acting out of love”, Lama says survivors are likely to perceive it as something safe, rather than recognising it as abuse.&nbsp;
“It may take years for them to realise they were abused,” she explains. "And even when they become aware, the power imbalance with the abuser and the associated shame often prevents survivors from speaking up."
Other former students from the School of Art at Kathmandu University have also come forward years later, saying Kalapremi sexually abused them. As young adults, they felt his behaviour was off but were uncertain if it was inappropriate, illegal, or they did not know how to respond. After having understood that it was indeed abuse, they say they are speaking out now to protect others.&nbsp;
Amina Singh, a visiting faculty member at Kathmandu University, says there is no clause against sexual abuse in contracts of teachers, and there is no formal grievance handling mechanism for the students.&nbsp;
“So the only way students can to deal with sexual abuse is approach someone they trust,” she says.
Eight other former art students of Lalit Kala Campus and Srijana College of Fine Arts of Tribhuvan University and other private art studios in Kathmandu say they were also sexually abused by their art teachers. Three faculty members interviewed from these institutions said they saw the abuse, but felt it was futile to report it given how powerful the teachers were.
In the absence of a formal system, some longtime women artists warned each other about “problematic” artists. They shared &nbsp;a “heads-up” to be more cautious when collaborating with them, and avoided responding to their calls and texts after work hours.
To ensure art institutions are safe for all, galleries, museums, artist studios, and smaller art spaces need to develop policies on sexual harassment. This would include a code of conduct or studio policies that hold the leadership accountable and outline the principles of professional ethics.&nbsp;
Students and employees should inquire about accountability mechanisms for raising concerns, both formally and informally, advocates say.
Three years after Ekta left the ceramics studio, she learnt that Kalapremi had harassed many other women. Still trying to get a footing in the art industry, she attended a workshop in Kathmandu where women artists discussed ways to stay safe in the art sector.&nbsp;
Since it was a close-knit group Ekta opened up about how she felt violated and realised she was not alone, he had been abusing underprivileged students for years, and this was common knowledge among artists in Nepal.
Ekta says that even after she quit, Kalapremi continued sending her text messages like ‘I am thinking of you’, ‘Why have you stopped speaking with me’, or ‘I am waiting for your call’.&nbsp;
But what really forced her to act was when Ekta found out that he was sending similar texts to her younger sister.&nbsp;
“I’ve had enough,” she told us. “He abused me all these years but I won’t let him abuse my sister.” &nbsp;
Ekta, Rajiv and Luna are not the real names of the students.&nbsp;

‘Art Lover’ accused of sexual abuse

It was 8:15 in the evening of 25 March 1968 when everyone in the village of Batulechaur near Pokhara heard a deafening sound like thunder as a bright flashing object hurtled down to land in a field.&nbsp; That field belonged to Kul Timilsina, and the next morning he retrieved a sheet of metal about 2m by 1m and carried it home with the help of a few others, thinking it would be useful for his buffalo shed.&nbsp; Before he died at age 83 three years ago, Timilsina had told photo archivist Sunil Ulak that the black metal sheet was not rectangular and had rounded corners. There are a few witnesses still alive who have a clear recollection of the object that fell from the sky that night.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024120707128_75cc85aac56b9cc4a77366471f058d7b3eb6868776811b0923845c2d0a61f014.jpg" data-media-id="editor_0" data-image-id="2024120707128_75cc85aac56b9cc4a77366471f058d7b3eb6868776811b0923845c2d0a61f014" data-rendition-name="original" width="1170" height="601" loading="lazy" alt="UFO over Pokhara"> <figcaption>The field in Batulechaur belonging to Kul Timilsina where fragments of a flying object fell from the sky in 1968.</figcaption> </figure>  One of them is Timilsina’s wife Gyanu, who was 22 at the time. She had been at home, and remembers hearing the big bang and the sky becoming very bright. “We saw the thing in the field in the morning,” she told us. “It looked like a lid, a covering of some sort. The way it was stuck in the ground, it must have fallen from the sky. We thought we could use it to dry clothes on, and took it home.”&nbsp; Another witness is Kul Narayan Paudel. “I was only eight then. We ran to the field to see what had fallen. It was a four-sided metal sheet. The elders took it away, and I don't know what happened to it.” &nbsp; Ram Bahadur Baniya, a teacher at the local school, says he had heard the sheet had been brought to the school, and later handed over to the Zonal Commissioner at the time, Nanda Prasad Malla. “But that is all hearsay,” he says.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024120707128_0bf207a12063fb8155b3c8d9a00a94887b126380c9e0627527c84cf5e1101f54.jpg" data-media-id="editor_1" data-image-id="2024120707128_0bf207a12063fb8155b3c8d9a00a94887b126380c9e0627527c84cf5e1101f54" data-rendition-name="original" width="1170" height="610" loading="lazy" alt="UFO over Pokhara"> <figcaption>Gyanu Timilsina, wife of Kul Timilsina.</figcaption> </figure>  There are two versions of what happened to Kul Timilsina’s metal sheet. One is that an American Peace Corp Volunteer teaching at the nearby Bindyabasini School took it, and another is that it was handed over to the government. Recently declassified Central Intelligence Agency (CIA) and US State Department documents from the time say that the US Embassy in Kathmandu tracked down the object two years later and had it shipped back to the US. A telegram from the Department of State and Department of Defense tagged as ‘MOON DUST / Space Fragments’ dated 1 March 1972 stated: ‘1. Restored space fragment will be on board Embassy support flight 115 arriving Kathmandu on or about March 10. Fragment is packed in shipping crate (cargo no. 72-33365) marked in care of DAO.&nbsp; 2. State and Defense representatives examined fragments prior to shipment finding restoration acceptable.’  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241207071212_929d903ee06d41baa4f6040e981cd7c7d7bd75cc9c37c9b617d307fc8538d2df.png" data-media-id="editor_2" data-image-id="20241207071212_929d903ee06d41baa4f6040e981cd7c7d7bd75cc9c37c9b617d307fc8538d2df" data-rendition-name="original" width="856" height="568" loading="lazy" alt="UFO over Pokhara"> <figcaption>Declassified CIA documents about the investigation into the object sighted in Pokhara. </figcaption> </figure>  The documents show that the US government, military and intelligence agencies investigated this incident thoroughly when it occurred, and have continued to revisit it ever since, as recently as five years ago. What is even more intriguing is that the object that fell in Pokhara was not the only unidentified space object that fell to earth that year. There were similar sightings of objects falling from the sky in Ladakh, Sikkim and Bhutan between 19 February and 25 March 1968.&nbsp; These mysteries were the subject of a CIA investigation in 1968 titled ‘<a href="https://www.cia.gov/readingroom/docs/CIA-RDP81R00560R000100070007-8.pdf">Sighting of Unidentified Flying Objects in Ladakh, Nepal, Sikkim and Bhutan</a>’, and the report is part of the recent online declassification of 800,000 top-secret documents from the period.&nbsp; &nbsp;Although unidentified flying objects (UFOs) have a connotation now of being alien craft, it could be pieces of satellite, missile, rocket or even aircraft. The CIA report documents six sightings in 1968 and quotes local sources as describing all of them having similar characteristics: bright blue or red streaks in the sky accompanied by loud sounds like lightning and thunder and objects falling to the ground. Aside from the metallic object that was found in Batlechaur, there were other items also found nearby in Tallakot, Tureypasal, Armalakot and Maidan. Whatever the object was, it seems to have disintegrated even before it hit the ground.&nbsp; The CIA report records the first sighting on 19 February 1968 in various parts of Sikkim and Olangchung Gola and Ghunsa in eastern Nepal. The light was said to be ‘long and thin’ and giving out ‘green and red light’. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241207071212_c3c825027d966a2aedc846970390eebe063957503c7eacc8e01e0517843f9bbb.png" data-media-id="editor_4" data-image-id="20241207071212_c3c825027d966a2aedc846970390eebe063957503c7eacc8e01e0517843f9bbb" data-rendition-name="original" width="892" height="596" loading="lazy" alt="UFO over Pokhara "> </figure>  Two days later on 21 February, a soundless blue object was seen traveling fast across the sky above Thimphu in Bhutan. Then on 4 March there were multiple daytime sightings or white streaks in the sky at Chang La Pass, Fukche and Koyul in Ladakh. There were more sightings in Ladakh on the very day fragments fell near Pokhara on 25 March 1968.&nbsp; After the sightings in Pokhara, rumours started flying in Kathmandu that these were aliens trying to land on Earth, it could be Russian or Chinese spy planes or satellites, and some even say it as a sign from heaven that the end of the world was near. This was at the height of the Cold War. The Russians and Americans were testing their thermonuclear devices as well as intercontinental ballistic missile delivery systems. The Washington-Beijing rapprochement had not yet happened, and China was making quick progress testing atomic bombs. Within two years after its first atomic test, in 1966 China exploded its first hydrogen bomb at the Lop Nur site in Xinjiang, 3,000km to the north from Nepal. After neary six decades, what is still intriguing is that all the sightings within a few months of each other in 1968 were along the Himalayan arc bordering Tibet: from Bhutan, Sikkim Nepal, to Ladakh. The US military intelligence seems to have concluded that this was not a coincidence and there were frequent research trips to the site in Pokhara by American officials in the months after the incident. With the help of the Royal Nepal Army, the region north of Pokhara was thoroughly searched.&nbsp; A confidential memo dated 25 June 1968 by Jerry C Trippy to a ‘Mr Farley’ mentions that the US Air Force’s Foreign Technology Division had decided that the debris could be important because it may be related to a Chinese missile test or a Soviet ‘Vehicle Venik’ rocket.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241207071216_feb5425692dc36b20187de4e4fcc2ce9fd12b6d9e1b8724398e50bcdbf9032fe.jpg" data-media-id="editor_5" data-image-id="20241207071216_feb5425692dc36b20187de4e4fcc2ce9fd12b6d9e1b8724398e50bcdbf9032fe" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="UFO over Pokhara"> </figure>  On 28 August 1968 the US Embassy in Kathmandu sent a letter to Washington DC saying that the object could be of Soviet origin, possibly from when the rocket carrying the ‘Kosmos 208’ satellite re-entered the atmosphere. But why were the fragments falling to earth several weeks apart, and in the same region? No one knows where the metal sheet that Kul Timilsina recovered is now. It was definitely packed in a crate and taken to the US, and although it is rumoured that it was returned that is not very likely. Archivist Sunil Ulak heard from the Timilsina family that CIA officials had returned to the site five years ago. &nbsp; Interest in UFOs peaked in the US in the 1950s, with the Cold War space race and tests of atomic weapons and delivery rockets. CIA and scientists were being sent to investigate sightings, both publicly and privately. Could the Pokhara fragments as well as the sightings in Ladakh and Bhutan actually be alien craft falling to earth? The renewal in interest in space travel in large part due to Elon Musk’s SpaceX, UFOs and sightings are again subjects of public interest.&nbsp; Even 57 years later, even if there was definitive proof about whether the Batlechaur fragment was from a Chinese missile or a soviet rocket, it has not been made public in documents declassified so far. We may never know.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241207071216_b6938795f40731e7657fd6dcbb3cf460a326186a15eb11d4f832f602201ff598.jpg" data-media-id="editor_6" data-image-id="20241207071216_b6938795f40731e7657fd6dcbb3cf460a326186a15eb11d4f832f602201ff598" data-rendition-name="original" width="642" height="320" loading="lazy" alt="UFO over Pokhara"> </figure>  Sunil Ulak speculates if the debris actually came from an American aircraft, perhaps on an intel mission upon China. “Which could explain why they were so thorough in collecting the fragments in Pokhara,” he says. But that still does not explain the multiple sightings weeks apart in 1968.&nbsp; Indeed, US military aircraft were at that time flying frequent night-time missions from air force bases in India to supply weapons to Khampa guerrilla camps in Nepal located north of Pokhara in Mustang. It could very well be that the Chinese shot down one such aircraft. The other sightings could have been contrails of US spy planes, or Chinese anti-aircraft missiles.&nbsp; There were quite a few developments regarding UFOs in 2024. In a US congressional hearing in July, former intelligence officer David Grusch claimed that the government had long been involved in a program to investigate and retrieve non-human craft crashes, and then try to reverse engineer them. However Grusch did not show any evidence.&nbsp; The UAP Disclosure Act of 2024 was signed into law by Joe Biden in December 2023. It plans to oversee the public disclosure of UFO information. However, there is a clause in it that prevents disclosure if it would cause threats to military defense, intelligence operations or foreign relations.&nbsp; It is unlikely that the declassified documents about sightings in the Himalayan will cause any real surprise about definite evidence of alien life even if it was found. It seems humanity will continue, at least for now, to wonder about curious lights in the sky and whether there is anybody out there.&nbsp;

UFO over Pokhara

When Rastriya Swatantra Party (RSP) president Rabi Lamichhane was arrested in October on charges of defrauding depositors of cooperatives, the party’s vice president Swarnim Wagle gifted him Fareed Zakaria’s book, Age of Revolutions.
Since then, Lamichhane has been shunted around from Kathmandu to Pokhara to Chitwan and back to Pokhara to attend police investigations and court proceedings. He was being flown to Birganj via Kathmandu on Buddha Air on Monday. There is another pending case in Janakpur.
Human rights groups and civil society have criticised the government for hounding Lamichhane with inhumane treatment that borders on physical torture. The two parties in the coalition, Nepali Congress (NC) and the UML, see Lamichhane’s RSP as a potentially formidable challenge to their power.
Even if the fraud charges against Lamichhane are true, the Nepali public is increasingly looking at the government’s actions through the police and courts as political vendetta.
Despite all the travelling, sometimes by plane and often by road at night, Lamichhane appears to be in high spirits, waving to supporters who often gather if they know he is going to be driven around. A social media video shows him giving high fives to fellow passengers on a recent flight to Pokhara.&nbsp;
In the past weeks, streets in Pokhara have erupted with parallel protests by Lamichhane’s supporters as well as depositors of cooperatives who lost their savings to the scam.&nbsp;
Although family visits are allowed, prison officials in Pokhara told Nepali Times that not many people visit Lamichhane these days. He added, “When he does get visitors, he asks them to bring him books.”
Lamichhane is currently Nepal’s most high-profile public figure in custody, and highlights the stark difference between how influential prisoners are treated compared to ordinary inmates.
There are six prison cells at Kaski District Police Office’s two-story detention centre, three on each floor. And while authorities pack prisoners into already overcrowded cells, Lamichhane has an entire room on the second floor to himself.&nbsp;
He has also been allowed to call his family every few days. Other prisoners are not permitted phone calls except for emergencies.
Meanwhile, Lamichhane’s former business partner Chhabilal Joshi, an ex-Deputy Inspector General of Police with whom he established his Gorkha Media Network, is in custody under the same charges in the prison cell next to him.
Lamichhane is accused of siphoning off depositors' money to the tv network in which he was part-owner and anchor. &nbsp;
Both Lamichhane and Joshi are able to buy food from the police canteen instead of being served the regular meal like other prisoners. Joshi has also given his statement to authorities in Rupandehi and Kathmandu for his alleged role in the scam. Lamichhane is yet to be presented in Kathmandu for questioning.
While he was in custody at the Kathmandu District Police Complex, Joshi expressed his desire to sleep in a police officer’s office, reportedly assuring authorities that he would not run away and he was entitled to certain facilities as a former officer of the law.
“He seemed to be under the impression that he is still a police officer,” says a source at the Kathmandu District Police. “We made it clear to him that as someone accused of a crime, he was not entitled to special treatment.”
Former ministers Balkrishna Khand and Top Bahadur Rayamajhi, and ex-home secretary Tek Narayan Pandey, who were arrested in connection with the fake refugee scam last year, were similarly housed in the offices of law enforcement officials instead of prison cells. Khand has since been released after six months in jail.
While there is no legal provision to keep high-ranking officials in separate detention centres when they are arrested, authorities granting them special facilities is not uncommon. Law enforcement officials say VIP detainees expect preferential treatment while in police custody.
Among those is former Kosi Province minister Lila Ballav Adhikari, who was arrested from Biratnagar on 10 November over his alleged involvement in human trafficking and brought to Kathmandu. Adhikari had flown to Japan without government approval with three individuals on 29 October to attend a cultural conference, but had been sent back to Nepal from Narita.&nbsp;
His three companions were arrested at Kathmandu airport upon their arrival, but Adhikari was able to exit unscathed from the VIP lounge. Adhikari had resigned as the Kosi Province Minister for Internal Affairs and Law when it became public that his companions had been taken into custody, and was himself arrested shortly after. He has since been cleared by the courts.
Throughout his detention, Adhikari was kept separately from other inmates. Senior Superintendent of Police (SSP) Basant Rajouri, head of the Bhadrakali complex, says that while there is no separate detention area for VIPs, some detainees are kept separately depending on the nature of their crime.
However, sources say that arrangements were made for retired judges and others to visit Adhikari frequently worked at the office of a Deputy Superintendent of Police (DSP) during his time in custody.&nbsp;
“He used to constantly pester the authorities to let him sit outside in the sun, and to be able to use the police officer’s shower area,” added an officer.
Adhikari was released on 25 November after the government prosecutor’s office decided not to charge him in a move that was seen to expose the government’s double standards.
Over at Kathmandu’s Dilli Bazar Prison, former Kist Bank CEO Kamal Gyawali emerges from his prison cell into the courtyard of the prison’s ‘Ka (क)’ block every morning with a thick book in his hands, ready to give his daily sermon.
With his long beard, Gyawali, who is serving a prison sentence for banking fraud, looks the part of a religious guru as he implores his rapt listeners to “walk the right path, abandon bad thoughts and turn to scripture and spirituality”.&nbsp;
Afterward, the attendees gather to discuss politics and current affairs. Inmates at his daily sermons at the prison include other high-profile detainees, including former MP Ichchha Raj Tamang, who is in jail for money laundering and cooperatives fraud, former joint secretary Chudamani Sharma, who was convicted of corruption, as well as NC leader Chandra Bahadur Lama and Krishna Bahadur Upreti of the UML both of whom are on trial for embezzling billions of rupees.
Victims of the cooperatives scam that former lawmaker Tamang was involved in have made trips to the prison and requested visits, but he has refused to meet with any of them.
“Tamang often complains that the state has prevented him from returning the money to the victims by locking him up,” says a police officer at the Dili Bazar jail.
“All you hear every day from the VIP prisoners is that they have been framed,” adds the officer. “No one admits that they were involved in misdeeds.”
But while most high-profile prisoners complain about prison conditions, one exception is former provincial lawmaker Deepak Manange, who is serving a sentence at Dilli Bazar Jail for attempted murder.
“He is the happiest prisoner here,” says a warden. “Unlike the others, he doesn’t claim to have been framed, in fact he doesn’t seem to care that he is in prison.”
Manange is detained in the ‘Kha (ख)’ block of the prison complex, which he renovated at his own expense. The block previously housed female prisoners, but Manange used his influence to transfer them elsewhere. He faces no shortage of visitors, who range from political leaders to people from the underworld.
Along with Manange, other well-known prisoners in this block include Nepal Telecom Managing Director Sunil Poudel, and former executive director of the Surakshan Printing Centre Bikal Poudel, who are serving time for corruption.
Former prisoners at Dilli Bazar prison include ex-ministers Khum Bahadur Khadka and Shyam Sundar Gupta, NC leader Ganesh Lama, Maoist MP Balkrishna Dhungel, Nagarik Unmukti Party leader Resham Chaudhary, as well as former IGs Ramesh Chand Thakuri, Om Bikram Rana, and Hem Bahadur Gurung.
Section 54 of Nepal’s Prison Act assigns each prison’s internal administration the
responsibility of governing its prisoners, which means the more favourable the jail management is, the more comfortable it is for prisoners.
Dilli Bazar prison has been the prison of choice for many high-ranking prisoners, especially those convicted of white collar crimes, due to its more accommodating administrators. The prison, which has the capacity to house 700 inmates, is also less crowded than other jails.
Anuj Bhattarai, spokesperson of the Department of Prison Management, says that there is no legal classification in Nepal for felons to be assigned prisons based on the nature of their crimes.
“That Dilli Bazar Jail has a higher number of prisoners convicted of crimes like corruption is most likely a coincidence,” says Bhattarai. “There is no provision for influential people to be able to choose where they will be incarcerated.”&nbsp;
Translated by Shristi Karki from the Nepali original published in himalkhabar.com

What Nepal’s VIP prisoners do in jail

If you were raised in Nepal, you must have picked up its unique set of vocabulary: आन्दोलन, चक्का जाम, बन्द, राँके जुलुस, आफ्नो मान्छे, हाम्रो दल, कर्फु and many more words connoting political protest.
We became familiar with the acrid smell of burning tyres, and eyes smarting from tear gas. And yet, everyone speaks of another revolution in the making. Not by desire, but by suffocation.
We heard speeches about नयाँ नेपाल, but the New Nepal never arrived. The governance system changed, but it did not reflect on people’s lives — except for those close to centres of power. The state is still unreachable and is not bothered about <a href="https://nepalitimes.com/here-now/matter-of-life-and-debt">victims of loan sharks</a>, cooperative scams and other injustices.
Politicians continue to speak in sound bites, but fail to deliver. They have mastered the game of pointing fingers towards an external enemy and convincing people that they are never at fault. The political narrative is so disconnected from the actual analysis of the problem that suffocation doesn’t go away after every revolution.
No genuine effort has been made to deliver at all, which is why there is a palpable sense of disillusionment in the air forcing us to seek another revolution, even if Nepal may not be able to afford it.
How has the current system successfully held power, even if the public is deeply frustrated? How is it that for three decades we continue to be led by the same faces, who have time and again, proved to us that they may be great politicians but not national leaders?
<a href="https://nepalitimes.com/opinion/improving-internet-governance-in-nepal">My experience at the epicentre of politics</a> has led me to identify three cultures that have enabled political parties to keep a tight hold on power: acceptance, silence and dependency.
We accept things the way they are. We use fatalistic phrases like “नेपालमा यस्तै हो” or “नेपालको कानुन दैब जानुन”. While this resilience enables us to rise back up from devastating calamities, it is also a reason for our compliance with the status quo.
Despite so many ‘revolutions’ that have led to significant reforms, these phrases keep getting reinforced, to the point that the upcoming generations have made it their lingo.&nbsp;
This acceptance is not a symbol of law-abiding citizens, but citizens living in fear of those in power, unable to ask the whys and why-nots.
Innovation suffocates in this culture of acceptance of the status quo. This is manifested in remarks like “but we don’t have any laws for this,” or “we don’t have the capacity to implement this”. An innovator or entrepreneur therefore has to spend that energy to become a political lobbyist, often educating and convincing the bureaucracy.&nbsp;
Remember when locally assembled <a href="https://nepalitimes.com/banner/designed-and-made-in-nepal">Yatri motorbikes</a>, despite having willing customers, had to suffer to secure license numbers because of a lack of regulations? Instead of creating new laws, the government kept chanting the “We will promote Nepal-made goods” mantra, leaving entrepreneurs in a labyrinth of bureaucracy. The weight of acceptance of the law lies heavily on innovators. Fatalism is a tactic used by those in power to generate mass fear in society.
When we accept, we become silent. This is a pervasive phenomenon. We are trained to keep quiet, lest we ruffle feathers, burn bridges, or not get the help we need in future. We know, yet we don’t speak.
Read also: <a href="https://nepalitimes.com/here-now/bureaucratic-hurdles-in-researching-nepals-bureaucracy">Bureaucratic hurdles in researching Nepal's bureaucracy</a>, Daniel W Edwards
Here is one example: the 2021 census shows that the number of baby boys born for every 100 baby girls is 112. This is a clear indication of female foeticide because of boy preference in society.
Despite such horrifying realities, there is finger-pointing within the government between the Ministry of Health and Population with the Ministry of Home Affairs. At the citizen level, we know those who are involved in killing girls. Yet, we don’t speak up. The Nepal Medical Council reports state that despite this gender imbalance at birth, there is no indication of any action.
But why would anyone speak against one's own fraternity, no matter how vile the act is?
When we accept and keep quiet, we become dependent on those who yield power. From getting our government procedure completed on time to getting transfers, to accessing any of our legally protected rights as well, we are forced to depend on our networks of चिनेको मान्छे people we know by blood, village, relations, political affiliation.
The culture of dependency has been the established way in Nepal. If you drive a two-wheeler or four-wheeler, and you get into a small accident, you will be asked to sort it yourself, dialing up the most powerful person you know. It becomes a competition of who knows who.
Recently I was told that there were calls from the Ministry of Health and Population and another from the Prime Minister's Office for just one medical position in a private hospital. Each was pushing its own candidate. Guess which candidate got the position.&nbsp;
The dependency of people is not on the laws or the state, it is with people in power, a reliance on the network of somebody who knows somebody, including those not officially in power.
These cultures are deeply ingrained in our heads, and in society. Collectively they form a vicious circle that helps those in power to retain power. This is not the society we want to live in.
Then, what do we do as a collective to break away from this? How do we break away from the cultures of acceptance and silence that have created this dependency? What can we do to ensure that our children do not have to learn the jargon of आन्दोलन before they learn about the state?
These are the cultures political parties need to shed rather than use them to perpetuate their power. This is what <a href="https://nepalitimes.com/opinion/comment/an-alternative-to-alternative-politics-in-nepal">alternative politics</a> needs to be about.
Sumana Shrestha is a member of Parliament’s Education, Health and Information Technology parliamentary committee and represents the Rastriya Swatantara Party.

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