<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161152/636d1e999c7e80680e0af41cjpeg.jpg" alt="" width="1750" height="919"/><figcaption>Prime Minister Sher Bahadur Deuba, Ramdev and Pushpa Kamal Dahal inaugurating an unlicensed tv network on 18 November 2021. All photos: HIMAL.</figcaption></figure>The word ‘secularism’ is mis-translated into the Sanskritised Nepali as ‘धर्मनिरपेक्ष’, and has been taken by many to mean anti- or non-religion. This has created a misunderstanding about the concept among Nepal’s deeply religious people.All secularism means is <a href="http://archive.nepalitimes.com/article/editorial/separation-of-state-and-temple-in-nepal,1444">separation of state and religion</a>, and in practical terms it connotes freedom of religion. An individual’s belief, faith or lack thereof are inherently personal. It is when a dominant religion is mixed with politics that <a href="https://archive.nepalitimes.com/article/nation/When-Banke-burned,1807">divisions between ‘us’ and ‘them’</a> come up.As scholars have pointed out, the Sanskrit word ‘धर्म’ also does not have an exact translation in English. When the British were in Bengal that they loosely translated ‘dharma’ to mean ‘religion’, whereas institutionalised religion has other Sanskrit synonyms like ‘पन्थ’ or ‘मार्ग’. Hinduism, as Gauri N Rimal points out in Himal, is a ‘dharma’ not just a religion.World history is replete with wars fought in the name of one god or another, where propagation of religion has driven conquests, and faith-based fissures have plunged countries into internecine conflict.The concept of ‘secularism’ was imported into Nepal from the post-independence Indian constitution after communal pogroms of partition in the Subcontinent cost millions of lives. India inherited secularism from its colonial ruler, Britain, which itself had a long history of mixing church and state, and of sectarian violence between Catholics and Protestants.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161152/636d1e9c9c7e80680e0af41djpeg.jpg" alt="" width="1050" height="724"><figcaption> </figcaption></figure>In a country with such a <a href="http://archive.nepalitimes.com/news.php?id=1469#.YcBC1slBypo">diversity of dharma</a> as Nepal, it is strange for one religion to be dominant. In fact, B P Koirala mentioned in 1980: ‘Nepal is not a Hindu state, it was never a Hindu state, and it will never be a Hindu state.’ Much before in 1962, he stated that 'declaring Nepal as a Hindu State is a fraud.’Even when Prithvi Narayan Shah and his progeny unified the country that would later be called Nepal, it spread far beyond just his hilltop principality of Gorkha and its patron deities. Nepal’s later rulers found it advantageous to define the new country as a Hindu state because top-down hierarchy <a href="http://archive.nepalitimes.com/news.php?id=11913#.YcBC38lBypo">made it easier to govern</a>. Perpetuating the caste system, and confining each group in its place and profession, made it easier to divide and rule.Even though the concept of ‘Sanatan Dharma’ denotes ordained collection of practices and duties regardless of caste, sect or class, in actual practice most festivals and rituals in Nepal today are derived from Hinduism. They have continued in Nepal’s so-called ‘secular’ state where the traditional caste and sect divisions are perpetuated in the name of tradition and heritage.This means that although Nepal is now supposed to be a secular republic, decisions of the state including the observance of religious holidays of dominant groups, participation of politicians in rituals, and the fall-back on populism, are anything but secular.Religion is a matter between an individual and their god, but rulers use it as a strategy to come to power and retain it. Marx called it ‘the opium of the masses’. The big historical wars of the Subcontinent were usually about territorial conquest, not based on religion. The colonial period used divide-and-rule tactics, and thereby laid the seeds of communal violence.Some of these same methods are being used by India’s rulers today. After partition, the religious extremism in the Subcontinent within India, between India and Pakistan over Kashmir, and the AfPak-Iran region, now also have geo-strategic ramifications.It is because religion is so personal that it <a href="https://www.nepalitimes.com/editorial/opium-of-the-masters/">should not be mixed with politics</a>. We see where this can lead to in India today, where people have been killed because of disputes over what is deemed sacred by some. Nepal should learn lessons from this, since certain ethnic groups eat animals that others regard as holy, while some do not eat other animals.The way to peacefully resolve these issues is by not allowing one religion or dominant group to direct what is lawful and what is not. One indicator of a truly democratic state is how well it <a href="https://archive.nepalitimes.com/article/editorial/Southerly-wind,3610">protects the rights of its minorities</a>. When a country’s leader is seen as the protector of only the majority group or faith, it can invite conflict. Leaders who create <a href="http://archive.nepalitimes.com/news.php?id=15246#.YcBCv8lBypo">divisions based on religion</a> among citizens, and incite them to violence against each other, may call themselves ‘nationalists’ but they are anti-national.When Nepal became secular, we thought it would finally liberate women from entrenched patriarchy. Most of the burden of rituals and festivals still fall on the shoulders of women, and many are still treated as non-citizens.Nepal is not yet secular. We still have a long way to go.Indra Adhikari is a political analyst specialising in international relations and security issues. This opinion is extracted from a <a href="https://www.youtube.com/watch?v=yv8gf53m2cM">Himal Sambad</a> discussion on 16 December.

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Secularism and sectarianism

<figure><img width="640" height="427" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016114/636d13c69c7e80680e0a993djpeg.jpg" alt=""/><figcaption>Photos: AMITAV GHOSH</figcaption></figure>Born in Calcutta, and now a New York-based writer, Amitav Ghosh approaches the subject of the <a href="https://www.nepalitimes.com/banner/un-climate-report-declares-planetary-emergency/" target="_blank" rel="noopener noreferrer">global environmental crisis</a> through two literary genres: fiction and non-fiction.  As a celebrated novelist, Ghosh is known for his meticulously researched works of fiction that take complex transnational historical events, and weave characters into them, so that readers get a close idea of what it was like to live through those times. The Calcutta Chromosome, for instance, is a tale woven around the <a href="https://www.nepalitimes.com/here-now/the-mosquito-that-changed-nepals-history/" target="_blank" rel="noopener noreferrer">malaria scourge</a> that has lessons for the current pandemic. In The Glass Palace, Ghosh takes us back to colonial Burma, Malaya and Bengal and the story of a family caught up in upheavals. His novel The Hungry Tide is about a young Indian scientist in the ecologically fragile mangroves of the Sundarban in the Ganges delta. Sea of Poppies is about fictional characters caught up in the very real Opium Wars. <img width="191" height="270" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016114/636d13c89c7e80680e0a993ejpeg.jpg" alt=""><img width="190" height="271" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016114/636d13ca9c7e80680e0a993fjpeg.jpg" alt=""><img width="191" height="269" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016114/636d13cb9c7e80680e0a9940jpeg.jpg" alt=""><img width="191" height="272" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016114/636d13cc9c7e80680e0a9941jpeg.jpg" alt="">While Ghosh specialises in historical novels that merge fact and fiction, he has also written powerful non-fiction books, including the ethnographic In an Antique Land. The slim Countdown is about regional radioactive fallout of a future India-Pakistan nuclear war, and The Great Derangement in 2016 looked at the reluctance of politicians, novelists, artists and movie-makers to grasp and respond to the climate emergency.        <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/book-reviews-new-year-2074,3654">Horror story for a climate calamity</a>, Kunda Dixit <img width="187" height="267" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016114/636d13cd9c7e80680e0a9942jpeg.jpg" alt=""><img width="192" height="268" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016114/636d13cf9c7e80680e0a9943jpeg.jpg" alt=""><img width="191" height="271" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016118/636d13d09c7e80680e0a9944jpeg.jpg" alt="">Ghosh’s pre-pandemic novel Gun Island could be seen as a response to the questions he himself raised in The Great Derangement about the paucity of novels dealing with climate change. In this fictional work, we are taken in typical Amitav fashion on the journey of a 50-something Bengali American, as he finds his view of reality shifting. Dinanath Datta, more commonly known by his American name Deen, is a dealer of rare books with a natural affinity for the ancient and poetic. While on an annual visit to his hometown of Kolkata, he is persuaded into taking a last minute boat escapade into the Sundarbans, the same mangrove archipelago that is the setting for the earlier novel The Hungry Tide. Deen heads to a riverbank with a shrine in honour of the protagonist of an old Bengali legend. Upon learning more about the details of this mysterious folk tale, Deen begins to recognise that this narrative may be based on a real life experience of an individual living during climatic changes of the ‘Little Ice Age’ 500 year ago, when a cold period swept the planet.Needless to say, there are many parallels to the <a href="https://www.nepalitimes.com/banner/climate-change-is-a-disaster-in-the-nepal-himalaya/" target="_blank" rel="noopener noreferrer">climate crisis we are experiencing today</a>.  Deen, a secular realist, realises that the greatest barrier to humanity dealing with a global emergency is greed. He thinks (and obviously the author does, too, through his character) that the religious concept of demons is a metaphor for greed. ‘According to Hindu mythology, when demons take over is when the world ends,’ Ghosh writes on behalf of his character.Humans are inherently greedy and this nuanced take is the theological summary of the anthropocene. While demons have not actually taken over the earth, demonic ideation has. Later in the novel, Deen’s close confidant, Cinta, states that when she looks at this world ‘with the diagnostic tools of an Inquisitor, it becomes that the world of today presents all of the symptoms of demonic possession’. Cinta sums up our current climate crisis in a most particular, yet insightful fashion: ‘Everybody knows what must be done if the world is to continue to be a liveable place … and yet we are powerless, even the most powerful among us. We go about our daily business through habit, as though we were in the grip of forces that have overwhelmed our will; we see shocking and monstrous things happening all around us and we avert our eyes; we surrender ourselves willingly to whatever it is that has us in its power.’<a href="https://www.nepalitimes.com/review/panoramic-encyclopaedia-of-the-himalaya/">Panoramic encyclopaedia of the Himalaya</a>, Lisa Choegyal <figure><img width="267" height="400" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016118/636d13d19c7e80680e0a9945jpeg.jpg" alt=""><figcaption> </figcaption></figure>This is a striking and eloquent explanation of a world held in the spell of a capitalist consumer culture that has numbed us to its consequences on nature and life. The phenomenon of greed has “possessed” us in that way. Gun Island is a bit of a slow burn, but once the action begins the pages turn easily. Ghosh weaves references to contemporary events and issues, while incorporating them into human history. He is able to illustrate the importance of maintaining a relationship with the unknown and mystical, as well as how that can actually strengthen one’s relationship with reality. The author leaves his reader wanting to show strength in stepping out of the demonic choke-hold of greed and extravagance that society is currently in, and stand up for Mother Earth. And to ram the point home, Amitav Ghosh then uses the pandemic lockdown to write a non-fiction corollary to his novel, The Nutmeg Curse, released last month.In it, Ghosh speaks as himself, and not through one of his characters, about the history of cruelty and plunder behind the ‘discovery’ of the New World and the European colonialism elsewhere in the world. By recalling gory details of extermination of nature and genocides of indigenous peoples, Ghosh reminds us that the planetary emergency we face today is just an extension of the holocaust that local peoples suffered in past centuries at the hands of the conquistadors. In fact, it presages the current crisis.The reader is shown how the ‘conjoined processes of violence, physical and intellectual, were all necessary for the emergence of a new economy based on extracting resources from a desacralized, inanimate Earth’. Ghosh is referring to the spiritual relationship that indigenous communities have always maintained with planet Earth. But modern industrialised societies look at the Mother Earth only through the lens of what she can offer us, paying no heed that we destroy nature at our own peril – as the Climate-Covid co-crises remind us.  <a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/latest/the-unsung-heroes-of-conservation/" target="_blank" rel="noopener noreferrer">The unsung heroes of conservation</a>, Nepali TimesThe Nutmeg Curse first takes us to 1621, when the Dutch colonial military wipes out the entire population of the Banda Islands in present day Indonesia to control the trade in the invaluable native nutmeg tree. Nutmegs were one of the most desired items of luxury and wealth in Europe at the time, driving the spice trade. The value of this fruit drove the Dutch East India Company to compete with the British to control the islands, and to do so they had to exterminate the local inhabitants. As with the entire European colonial project in South and Southeast Asia, Africa and the Americas, anything that stood in the way of resource extraction (nature, non-white humans and non-human animals) were expendable.  The curse of the nutmeg for Ghosh is an allegory for the more modern resource curse of <a href="https://www.nepalitimes.com/latest/decarbonisation-needs-to-begin-today/" target="_blank" rel="noopener noreferrer">fossil fuels behind the current climate crisis</a>.  Replace nutmeg with petroleum, and you can see how colonialism laid the foundations for the present planetary emergency. Ghosh shows how the colonial process treated indigenous peoples as subhuman, and their knowledge of and sustainable co-existence with nature as ‘primitive’. The book gives us a long litany of horrors of European colonisation perpetrated on peoples around the world, systematically muting them, replacing forests with plantations, native cultures with slavery, and obliterating the natural world.In a way, this is an alternative history of the world that is diametrically different from the history text books in school that are dominated by politics, conquests and the resources that were mined to fuel industrial ‘civilisation’. Ghosh has a different take on history, and persuasively explains how our colonial past is inherently intertwined with the global climate emergency. The Nutmeg Curse also underlines the connectivity between our colonial history right down to the <a href="https://www.nepalitimes.com/opinion/we-all-yearn-to-breathe-free/" target="_blank" rel="noopener noreferrer">Black Lives Matter movement</a> and the global pandemic. Ghosh tells us how he sat down to write the book during the pandemic lockdown in Brooklyn in 2020, as sirens blared outside and bodies had to be kept in refrigerated trucks because hospital morgues had filled up.<a href="https://www.nepalitimes.com/review/alpine-style-in-the-himalaya/">Alpine style in the Himalaya</a>, Kunda DixitThe reader is able to understand that in order to even begin to fight against social and environmental <a href="https://www.nepalitimes.com/here-now/black-lives-matter-but-dalit-lives-dont/" target="_blank" rel="noopener noreferrer">injustices</a>,  we must make changes in the way we live and govern ourselves. Ghosh writes, ‘much, if not most, of humanity today lives as colonialists once did -- viewing the Earth as though it were an inert entity that exists primarily to be exploited and profited from’. If we can somehow backtrack and learn to co-live with Gaia in the compassionate way that the native folks once did, then there will be hope. We must speak up and unlearn accepted practices, and the deeply-rooted greed and over-consumption that dominates our lives. The Nutmeg Curse is an eye-opener. Ghosh is not preaching to the converted here, he provides even skeptics and deniers with a holistic history of global capitalism and its model of perpetual growth that underpins the current climate crisis. Full of rich and meaningful history, these accounts of genocide and plunder illuminate the implications of Western colonialism in so many of our current sources of distress. Readers of the novel, Gun Island, and the non-fiction, The Nutmeg Curse, will have to decide for themselves which form of literature is more effective in communicating the urgency of the climate crisis.These two books should be read together, they reinforce one another, and the impact is greater than the sum of their parts.Read also: <a href="https://www.nepalitimes.com/review/20-reviews-in-20-years/">20 Reviews in 20 Years</a>, Nepali TimesMarilyn Lubetkin is a first-year student at Pitzer College in California. As a Houston, Texas, native, Marilyn experienced first hand the impact of climate change when she lost her childhood home to the disastrous flooding induced by Hurricane Harvey in 2017. <img width="301" height="462" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016118/636d13d39c7e80680e0a9946jpeg.jpg" alt=""><img width="300" height="462" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111016118/636d13d59c7e80680e0a9947jpeg.jpg" alt="">Gun IslandJohn Murray PublishersPaperback, 320 pagesAvailable at Patan Book ShopThe Nutmeg's Curse: Parables of a Planet in Crisis John Murray PublishersPaperback, 352 pagesAvailable at Patan Book Shop

Kunda Dixit

The climate crisis in fiction and non-fiction

The monsoon has got bad press because Nepal’s tourism operators actively told visitors to avoid <a href="https://nepalitimes.com/opinion/managing-the-monsoon?%2F">the rainy season</a>. It is time to change that. The reason can be found right here in the vast alpine meadows of Central Nepal where this time of year you can walk on velvet grass of pastures abloom with delicate pink, red and yellow flowers as the mist rolls up the valley. There is no sound except the hum of bumble bees. &nbsp;&nbsp; There are dozens of places across high Nepal called Chaurikharka, which means yak pasture. But this particular Chaurikharka in Rukum East located at an altitude of 4,000m stands out for its serene beauty, rustic charm and bucolic setting. There is just the occasional chime of <a href="https://nepalitimes.com/here-now/when-yaks-go-so-does-culture">yak bells</a> in the distance, and the sharp whistle of herders corralling sheep. &nbsp;&nbsp; The grass shoots are so fragile that one hesitates to step on them, the rounded ridges appear and quickly vanish in waves of mist. With the<a href="https://nepalitimes.com/here-now/before-the-next-monsoon"> arrival of monsoon</a>, these meadows are a soothing shade of green dotted with millions of <a href="https://nepalitimes.com/review/the-anatomy-of-a-flower?%2F=">multi-coloured flowers</a>. Until very recently, it took a week or so to hike up to places like Chaurikharka, but with the expansion of the road network even to these far-flung mountains in the lap of Dhaulagiri, they are much more accessible. It is just a three-hour uphill from the Mid-Hill Highway on the border between Baglung and Rukum East.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250802130828_a0b06b494d751b2144ffbbf10894ea64b29e8aed844bc8c66171783abfaf4e16.jpg" data-media-id="editor_4" data-image-id="20250802130828_a0b06b494d751b2144ffbbf10894ea64b29e8aed844bc8c66171783abfaf4e16" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="Visit Nepal in the monsoon"> </figure>  Purists would say that such easy access devalues the sanctity of these remote high meadows, but it also means more people will be moved to treasure the experience, appreciate <a href="https://nepalitimes.com/banner/natures-fragile-gift-to-nepal">the value of nature </a>so they can take steps to protect it.&nbsp; To be sure, the <a href="https://nepalitimes.com/here-now/deadly-monsoon-in-nepal-turns-deadlier">monsoon season can be challenging for road travel</a>. The roads are rough even at the best of times, and in the monsoon they become muddy and treacherous, often blocked by<a href="https://nepalitimes.com/news/monsoon-deluge-in-nepal"> landslides</a>. But that could be precisely the kind of adventure that the more intrepid visitors crave. Improved road connectivity has already made Chaurikharka and places like Badimallika &nbsp;and other sacred lakes in the mountains of western Nepal popular with domestic tourists. What is driving this traffic is the urge to go to exotic new places and share videos and selfies on social media. Several of Nepal’s travel vloggers have visited Chaurikharka and popularised the place, enticing followers on TikTok or YouTube to retrace their footsteps. But even as they become more popular, these fragile and once-remote places should be protected from over-tourism.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250731110736_f97110b7cdc3e7f80d5877690948fc9f4c95a09c583deb23b07355491e6c5446.jpg" data-media-id="editor_8" data-image-id="20250731110736_f97110b7cdc3e7f80d5877690948fc9f4c95a09c583deb23b07355491e6c5446" data-rendition-name="original" width="1083" height="699" loading="lazy" alt="Visit Nepal in the monsoon NT"> </figure>  <h2>INCREASING FOOTFALL</h2> Chaurikharka is located in Bhume Rural Municipality of East Rukum, near the scenic valley of Dhorpatan in Baglung district. Even in the <a href="https://nepalitimes.com/banner/monsoon-culture">middle of the monsoon</a>, there is a steady stream of Nepali hikers trooping to these high pastures – especially during festival days like Saune Sankranti which this year was on 17 July and actually marks the auspicious beginning of the monsoon here. “This year the rains have not been as heavy and there have been some clear mornings when we could see everything from Dhaulagiri to Machapuchre,” says Khageswar Bhandari, who trekked up here from the road. “The flowers, the greenery and the snowy mountain views make this an incredibly unique place.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250802130824_1b9e26f2e9853fdfe69154bb42a7c9ea6da4bf4940efc1da99b304dcfbd7d3d9.jpg" data-media-id="editor_10" data-image-id="20250802130824_1b9e26f2e9853fdfe69154bb42a7c9ea6da4bf4940efc1da99b304dcfbd7d3d9" data-rendition-name="original" width="2048" height="1152" loading="lazy" alt="Visit Nepal in the monsoon"> </figure>  Chaurikharka is worthwhile to get to in any season, but it has a different charm during the monsoon. Word has spread and because it is now easy to get to from Baglung or even Pokhara, people have been flocking here.&nbsp; “Holidays and Saturdays see the largest crowds, with up to 500 visitors every day,” says ward chair Mankaji Pun of Bhume.&nbsp; There was a time not too long ago when local herders brought sheep, goats, cows, buffaloes, horses, and mules to graze here during the monsoon. Although there are still livestock around, animals have been replaced by visitors taking selfies. Read also: <a href="https://nepalitimes.com/here-now/the-monsoon-and-nature-s-arithmetic">The monsoon, and nature’s arithmetic</a>, Tom Robertson Ward Chair Pun says infrastructure development is his main priority. A foot trail to Chaurikharka was built last year by the Tourism Division Office in Kohalpur, but access via the Raniwas-Koipa road section still remains challenging.&nbsp; “If we get more budget, we can improve the road and facilities to make Chaurikharka the main tourist attraction of this region,” says Bhume Municipality Chair Hom Prakash Shrestha. “After that, we hope to promote Chaurikharka as a top tourist spot.”&nbsp; Economic activity is also picking up with the arrival of visitors, but there seems to be a need to manage the makeshift sheds made of corrugated sheets that spoil the beauty of the place. Tea shops and lodges are also available but facilities are basic. Kuldeep Neupane took a three-day trip from Ghorahi in Dang to visit Chaurikharka recently, and says: “This is an ideal trip to make a quick getaway and let nature recharge your mind and body. And it is much more fun with a tent, to watch the sunrise over the Himalaya or the mist blowing in.”

Visit Nepal in the monsoon

The final investigation report on the crash of a Saurya Airlines jet on 24 July 2024 at Kathmandu airport has revealed flaws in the carrier’s technical operation procedures, poor monitoring by the Civil Aviation Authority of Nepal (CAAN) and gaps in the airport’s emergency response. Eighteen people including a child were killed, and only the captain survived as the plane plunged seconds after takeoff, crashing within the airport perimeter. This was the latest in a series of aircraft accidents in previous years, and further tarnished Nepal’s already poor aviation safety record and contributed to the country being retained in the EU’s air safety list. &nbsp;&nbsp;&nbsp; The circumstances in the Saurya crash were different from the Yeti Airlines crash in Pokhara in January 2022 that killed all 72 on board, and two Tara Air crashes in February 2016 and May 2022 on approach to Jomsom that together claimed 45 lives. However, all four tragedies were a result of negligence of carriers and crew, failure to follow procedures, regulatory slackness, and overconfidence. The Saurya crash, especially, was a glaring example of how an ailing airline broke its own rules to allow passengers, including non-employees, a joy ride to Pokhara on a maintenance ferry flight. CRASH REPORT The Final Investigation Report prepared by the Aircraft Accident Investigation Commission and released on the first anniversary of the crash last week carried a long list of rules that were ignored or broken, and of regulatory failure. The first mistake was to cram spares, tools and inflammable chemicals needed for the aircraft’s C-Check in Pokhara into the cargo hold flouting its own ground handling procedures.&nbsp; There was no check-in of passengers, some of whom were not even employees – even though regulations say only flight and maintenance crew should be on board a maintenance positioning flight. Many brought their own luggage into the plane and stored it unsecured in the cabin. There was no flight attendant to give a safety briefing to passengers. The load and trim charts given to the flight crew were rough estimates, and the total takeoff weight of the plane was 18,300kg plus or minus 200 kg. That would still have been all right, but there was a glaring mistake in the speedchart Saurya pilots were using to calculate the minimum takeoff speed (known as VR), and it had been wrong ever since the 21-year-old aircraft entered service with the airline in 2017. FAULTY DATA&nbsp; The Commission probed Flight Data Recorder inputs from previous takeoffs of the Canadian-built CRJ200-LR in 2023-2024 and found that the undetected error in the speedchart had caused the plane to pitch up at an abnormal rotation rate at least 18 times on previous takeoffs.&nbsp; Any rotation rate more than 3°/sec is regarded as unusual. But on at least two occasions, this aircraft with tail number 9N-AME had rotation rates of 5.8°/sec and 5.5°/sec, the second one was when the pilot who survived was flying in March 2024.&nbsp; On this particular day, the plane’s rotation rate was 6.5°/sec, causing it to go into a deep stall soon after takeoff, the Commission report said. Essentially, the plane was not flying fast enough down the runway to take off safely.&nbsp; It is not yet clear whether excess weight, unsecured luggage, wrong centre of gravity were also factors, but relying on a faulty speedchart for the given takeoff weight, the captain flying pulled back on the yoke before the plane had reached takeoff speed and at a pitch angle that was too steep. The investigation report says the plane then went into a deep stall and started banking right with the stick shaking. At this point, the flight officer on the right hand seat is heard on the cockpit voice recorder saying: “Whoa, whoa, whoa. Sir, Sir, Sir…” It then banked left before the pilot flying turned the plane sharply to the right again in an evasive action to avoid the parking aprons of the international and domestic terminals. Had he not done so, there would have been a disaster of a much greater magnitude at Kathmandu airport that day. The plane scraped the runway with its right wingtip, collided with a container having helicopter spare parts, and plunged into a gully east of the runway, exploding in a fireball. The investigation also noted that the impact forces seemed to be survivable for some occupants. The fire trucks took unnecessarily long to reach the site even though it was inside the airport perimeter. The absence of an ICAO-standard runway strip, inadequate rescue drills, lack of training, and a blocked emergency service gate leading to the crash site were cited as other factors. &nbsp;&nbsp; <h2>Timestamp of a Disaster</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250731110724_39cdd04693994ce6e55a5b302905c0fa4884fe85bed21ff0779bb1439f3a5725.jpg" data-media-id="editor_0" data-image-id="20250731110724_39cdd04693994ce6e55a5b302905c0fa4884fe85bed21ff0779bb1439f3a5725" data-rendition-name="original" width="778" height="826" loading="lazy" alt="Flouting rules caused Saurya tragedy NT"> </figure>  11:10:34 - The Saurya Airlines CRJ200 on the takeoff roll from runway 02. It had a takeoff weight of about 18,300kg, but the pilot’s speedcard had a previously undetected mistake about the minimum takeoff speed. 11:10:55 -The plane with tail number 9N-AME goes into deep stall soon after takeoff because it does not have enough speed to lift its weight. The plane also has an abnormally steep nose-up attitude.&nbsp; 11:11:03 - Without enough speed to generate lift, the plane banks right, then left and right again in CCTV photos taken from the domestic apron (below). If it had not banked right, it could have hit the aprons and terminal buildings. Seen parked is Saurya’s other CRJ200 with tail number 9N-ANM.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250731110732_608132f7225c649125cca2691dd6a6bf930984c5b359e888d7ad9e5eacce3afd.jpg" data-media-id="editor_1" data-image-id="20250731110732_608132f7225c649125cca2691dd6a6bf930984c5b359e888d7ad9e5eacce3afd" data-rendition-name="original" width="770" height="555" loading="lazy" alt="Flouting rules caused Saurya tragedy NT"> </figure>  11:11:08 - The plane scrapes the runway with its right wingtip, and falls into the gully. The captain is thrown off the left side of the cockpit and survives. 11:11:15: Plane explodes in a fireball inside the airport perimeter. Firefighters take time to reach the site because of lack of access road and a blocked gate. Read the full investigation report <a href="https://www.tourism.gov.np/files/9N-AME%20AIC%20Final%20Report.pdf">here</a>.

Flouting rules caused Saurya tragedy

Every year, up to 15 people are killed by tigers in and around Nepal’s Chitwan National Park, famous for its <a href="https://nepalitimes.com/here-now/is-wildlife-conservation-a-victim-of-its-own-success-in-nepal">conservation success story</a>.&nbsp; But this was not always the case — elders say there used to be many more tigers but fewer deaths. What changed? Long before <a href="https://chitwannationalpark.gov.np/index.php">Chitwan National Park</a> was established in 1972, the indigenous Tharu people and tigers coexisted, fostering a centuries-old relationship based on an understanding of each other’s behaviour. In the late 19th and early 20th centuries, <a href="https://nepalitimes.com/here-now/the-tarai-s-shrinking-forests">the Tarai </a>plains, especially Chitwan, gained fame for <a href="https://nepalitimes.com/here-now/the-tarai-s-shrinking-forests">tiger hunting</a> and proved useful as Nepal’s rulers employed hunting diplomacy by inviting British royals to extravagant hunting parties. Hunting expeditions would descend from Kathmandu in winter months to avoid malarial summers. The Tharu supplied rice, vegetables, goats, and constructed access roads.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250729160752_c9998ffdaa27ff3c251556bd472945bf6e648fdb4016d3b152cbef86f321c7f7.jpg" data-media-id="editor_4" data-image-id="20250729160752_c9998ffdaa27ff3c251556bd472945bf6e648fdb4016d3b152cbef86f321c7f7" data-rendition-name="original" width="1500" height="1146" loading="lazy" alt="Tharu people"> <figcaption>A US-supported DDT spraying campaign against malaria in Chitwan in the 1950s that opened the valley to trans-migration of farmers from the hills. The Tharu people were partially immune to malaria. Photo: USOM RECORDS, US NATIONAL ARCHIVES, COLLEGE PARK, MARYLAND</figcaption> </figure>  Rana rulers also relied upon Tharu mahout expertise in handling elephants, navigating the jungle, and tracking wildlife for hunting. The Ranas and their guests killed an astonishing number of tigers. During a hunting expedition in 1850, Rana Prime Minister Jung Bahadur Rana personally shot dead 31 tigers. In 1876, during two weeks, British King Albert Edward VII shot 23 tigers.&nbsp; In 1911 King George V killed four bears, eight one-horned rhinoceroses, and 39 tigers. Rana Prime Minister Juddha Shumsher is said to have killed 433 tigers from all across the Tarai between 1930 to 1940. At the time, 90% of <a href="https://nepalitimes.com/here-now/chitwan-s-bote-people-in-a-changing-world">Chitwan’s population </a>were indigenous Tharu, Bote, Musahar, with the Kumal making up the rest. While people were worried about their crops and food sources, they were also mindful of tigers, rhinos, and other forms of <a href="https://nepalitimes.com/banner/human-animal-interface-in-nepal-wildlife-corridor?%2F">wildlife</a>.&nbsp; The Tharu trapped tiger prey such as wild boar and deer for their survival, also understood that predators like tigers sometimes hunted their buffalos, goats, and cows — especially when they grazed in or near the jungle. To Tharu, this seemed only fair. “In 1973, just before the establishment of the<a href="https://nepalitimes.com/here-now/on-the-tri-junction-of-wildlife-conservation-conflict-and-co-existence"> Chitwan National Park</a>, my family owned between 200 and 300 cows, oxen, and buffaloes,” says Keval Chaudhary, 95. “Tigers killed four to five of my cattle each year, but we never hated tigers and never felt like killing them. It was coexistence — we shared the same land.”&nbsp; Shukhlal Chaudhary of Bachauli once told us there used to be significantly more tigers before malaria eradication in the 1950s, but that did not mean there was more conflict with humans. “We used to go into the forest every day, and were familiar with the routines of the animals that lived there,” he used to say. “The tigers rarely ventured into our village or killed anyone who lived there.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250729160756_e39f7bdb451f752b753b1d8fc4e590196afd5cd21e2456443557c2eafb6c5c82.jpg" data-media-id="editor_8" data-image-id="20250729160756_e39f7bdb451f752b753b1d8fc4e590196afd5cd21e2456443557c2eafb6c5c82" data-rendition-name="original" width="1915" height="1443" loading="lazy" alt="Tigers in Nepal"> </figure>  In the days before the National Park, the tiger population in Chitwan was probably bigger. The Ranas had laws against hurting rhinos and tigers, but more importantly, <a href="https://nepalitimes.com/opinion/comment/unsung-heroes-of-nepal-s-tiger-recovery">the Tharu also cared for the animals </a>and the jungle. This respect for nature runs deep in our tradition. The Tharu worship through the Gurau spiritual healer and honour the forest deity known as Bandevi. Says Aasha Ram Mahato, an 85-year-old resident of Madi: “हमरा पुजा करइ खुनिय जम्मा देवी देउता जससनेकी सोमेसोरबाणि, कल्की माइ, बिक्रम बाबा सब थारु देवी देउता क नाउ लेके हमरा सन्सारी बर्ना कर्साहु इय जेठवा नत एसार्ह महिनावमा हमरा इअ बाली बिर्ही बचावके, बनवका चिजुवा बिजुवा बचावके कहके हमरा बरसमा ३ चोटी पुजा कर्साहु एसार्ही बर्ना, लेरुवा पैठ हसे चैत पैठ बर्ना।” <a href="https://nepalitimes.com/here-now/5-myths-about-the-tharu">The Tharu </a>take the names of all the gods they worship — such as Somesor Baani, Kalki Maai, and Bikram Baba, and perform Sansaari Puja, a traditional ritual to protect crops, wild and domestic animals, insects, and everything in nature. This ritual reflects the community’s deep respect and spiritual bond with the natural world and is performed three times a year. Bikram Mahato, 65, recalls an incident six years ago when 10 people entered Chitwan National Park to cut fodder grass. A tiger was 50m away, silently watching them and preparing to attack. The group quickly decided not to run or scatter. Instead, they stayed close together.&nbsp; This smart and immediate decision prevented a <a href="https://nepalitimes.com/here-now/close-encounters-with-tigers-in-nepal">tiger attack</a>. It also depicts the Tharu indigenous community’s understanding of nature and wildlife, as well as their choice of coexistence and protection. The Nepal government and foreign aid organisations have mostly forgotten the history of Tharu–tiger coexistence and the community’s silent but c<a href="https://nepalitimes.com/opinion/conservation-at-the-crossroads">rucial role in tiger conservation</a>. Nevertheless, let us hope that the state will eventually acknowledge and pay tribute to the contributions of the Indigenous Tharu in protecting the forests and wildlife, especially the tigers, that currently make up Chitwan National Park. Birendra Mahato is an elected member of the Ratnanagar Municipality Ward 6 and Founder Chair of the Tharu Culture Museum Research Centre in Sauraha.

Nepal’s Tharu are tiger protectors

American artist Peter Makela was in Nepal in 2022 on a Fulbright scholarship when he experienced the Matya festival in Patan in which devotees made the rounds of the city’s shrines.&nbsp;
He joined the procession, walking through 2,600 stupa and 140 bahal of the town. That immersion left a lasting impression.
As part of Gallery Mcube’s international residency program in Patan, he put his inspiration to canvas in the exhibition Yala Yatra: Walking, Working, Worshipping. The exhibition also coincides with this month’s Matya festival.&nbsp;
Makela has visited Nepal often in the past 11 years but he mostly stayed in and spent his time around Boudha. “This time I stayed in Patan, put the sites I wanted to visit on my map, and off I went,” he tells us. “Each of my artwork is inspired by the stupas and shrines in Patan that I visited.”
The stupa and Ganesh are recurring motifs in his watercolours, and the elephant gods are located in chaityas — reflecting the interplay and blending of the Hindu and Buddhist faiths in Kathmandu Valley.&nbsp;
The stupas and Ganesh are painted in vivid red, yellow, blue and green against abstract backgrounds meant to represent the sky.
“I use the sky as a backdrop because the sky has no border,” says Makela. “The four colours represent the four elements, the different Buddha families and also lights bouncing off of a rainbow.”
The use of just four colours for all the artwork stands out, and combined with the absence of heavy canvases, frames or stands render Makela’s art striking in its simplicity.&nbsp;
The Ganesh is always holding something and the art also portrays the elephant god’s sacred vehicle, the mouse.
While his vibrant stupas and Ganesh reflect the tangibility of Patan’s tradition and heritage, it is as if the backdrops with their shades of grey and red and yellow capture the soul of the city’s shrines.
“If you look closely, there is a sense of form and formlessness at the same time,” he says.&nbsp;
Makela walked 108 kora around the shrines during his exploration of the town, and in the process developed a spiritual connection with Patan’s heritage and traditions.&nbsp;
The exhibition connects with visitors on a deeper, more spiritual, level as well. And with it, they feel a sense of pride as well as the need to urgently preserve Patan’s heritage for future generations.
“Peter’s inclination and approach towards Nepali art and culture is fascinating, and it reflects in his work,” says Mcube curator Manish Lal Shrestha, whose international artist residency program promotes Nepal’s cultural heritage. &nbsp;&nbsp;
Yala Yatra: Walking, Working, Worshipping
1-5 August&nbsp;
10AM-7PM
Gallery Mcube, Patan

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Flouting rules caused Saurya tragedy

Nepal’s Tharu are tiger protectors

Walking, working, worshipping in Patan