<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131144/6372384d9c7e80680e0c737ajpeg.jpg" alt="" width="1292" height="861"/>Every day, after returning home from college, Sarita Aryal sits down for her homework. But these are not her class assignments, she transcribes books for visually impaired students like her.Using a needle-thin stylus, she engraves sheets of chart paper on a slate board and punches the dots wordy by word.Born blind, the 26-year-old was brought up in Surkhet. Despite her condition, her family never treated her any differently, and she was allowed to go swimming in the river with friends and explore the countryside.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131144/637238509c7e80680e0c737bjpeg.jpg" alt="" width="1906" height="1271">Because she could not see, Sarita grew up reading very little. There simply were not enough books in braille, and she is now determined to change that for other visually impaired students like her.She has recorded more than 125 audiobooks, and released some of them through the Keta Keti Online channel on YouTube.She also transcribes stories for the visually impaired in braille, and she gets help from the Children's Literature Foundation Nepal. After writing down the stories in braille, she recites them for the audiobooks.  The process is lengthy and Sarita often has to do several takes to make sure there are no mistakes, and then she has to edit the audio files.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131144/637238539c7e80680e0c737cjpeg.jpg" alt="" width="1685" height="1123">She initially started with biographies of famous and inspiring individuals, and has now moved on to other genres. Sarita’s mother Devikumari is proud of her daughter and is always the first to listen to audiobooks.Sarita’s elder sister was also born blind. Since the village lacked proper resources to teach visually impaired children, Devikumari and her husband admitted their older daughter to a school far away from home. But one day she died while on her way to school.With one daughter gone, the parents decided to keep Sarita at home and discontinued her schooling. However, when her younger sighted siblings started school, Sarita insisted that she also be allowed to attend class.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131144/637238569c7e80680e0c737djpeg.jpg" alt="" width="2016" height="1344">One day, everyone in class except Sarita had submitted their classwork to the teacher. When she finally presented her work, the teacher humiliated her and hit her head with a stick.“The teacher was not satisfied with my written work,” Sarita remembers. “I could answer all questions orally, but I was belittled for not having legible writing.”The incident traumatised Sarita, who stopped going to school. She stayed home listening to radio programs, reciting poems and compositions she heard on the radio.Then a chance encounter with a foreign visitor to the school took her life in a new direction. The man talked about a school for the blind in Kathmandu and suggested that Devikumari send her daughter there.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131144/637238599c7e80680e0c737ejpeg.jpg" alt="" width="1685" height="1123">Devikumari enrolled Sarita in the third grade at the Technical &amp; Skill Development Centre for Blind and Disabled in Kirtipur.“Being away from my family was difficult,” recalls Sarita. “But I got used to it as I had many friends like me and that made it fun.”Sarita had learnt the alphabet orally, and started learning braille. Within a year she was fluent in reading and writing and transferred to Laboratory School and started walking with the help of a white cane.“The road in Kathmandu is not suitable for people with disabilities,” she says. “I have run into construction material, garbage, or shops on the footpath.” She once fell into a pile of garbage when on her way to college and was forced to walk back home smelling of it.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131144/6372385c9c7e80680e0c737fjpeg.jpg" alt="" width="1685" height="1123">Besides inaccessible roads, Sarita has had a difficult time continuing higher education, as Nepal neither has separate colleges for people with vision impairment nor proper books and equipment for them in regular schools.At college, she has to share one book with six other friends who are also blind. "When the syllabus changes, there aren’t any books for us," she says. "Having braille books would make it easier for us to study."<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131144/6372385f9c7e80680e0c7380jpeg.jpg" alt="" width="800" height="481">To make up for the lack of books, Sarita records the lectures and discussions in class and transcribes them. She often relies on the internet for reference materials.Sarita doesn’t think she is less capable than others in her class, but often faces problems when she can't find the books she needs or a writing assistant during exams. Whenever she is not studying, Sarita devotes her time in making audiobooks for others.Says Sarita, “I didn't get to read much. I grew up listening to programs on the radio. I am doing this work so that other visually impaired children get the chance to read.”Translated from the <a href="https://www.himalkhabar.com/news/130630" data-saferedirecturl="https://www.google.com/url?q=https://www.himalkhabar.com/news/130630&amp;source=gmail&amp;ust=1662977096766000&amp;usg=AOvVaw3oG82P2qMuq89S9oYpivdV">original in Himal</a> by Aria Parasai.Read  more: <a href="https://www.nepalitimes.com/here-now/hearing-for-the-deaf-seeing-for-the-blind/">Hearing for the deaf, seeing for the blind</a>, Sewa Bhattarai

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Touching others with words

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07a39c7e80680e0a5fd0jpeg.jpg" alt="" width="2048" height="1364"/><figcaption>All photos: MONIKA DEUPALA</figcaption></figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07a69c7e80680e0a5fd1jpeg.jpg" alt="" width="2048" height="1366"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07a99c7e80680e0a5fd2jpeg.jpg" alt="" width="2048" height="1364"><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07ac9c7e80680e0a5fd3jpeg.jpg" alt="" width="2048" height="1366"><figcaption></figcaption></figure>Nepal has started to vaccinate people with disabilities across the country against the coronavirus with the Johnson &amp; Johnson single-shot jab. At Kathmandu’s Khagendra New Life Centre, there was a long queue of people in their wheelchairs and walking sticks waiting for their turn to inoculate.“We welcome the government’s decision to start vaccinating the people with disabilities but we had to advocate a lot to get to this point,” says Raju Basnet of the National Federation of Disabled Nepal.He adds: “Differently abled people should have been prioritised along with the elderly. As it is, they have very limited access to the services, education and jobs, moreover, they are also immunocompromised.”All differently-abled individuals with either their citizenship card or disability ID card are eligible for the J&amp;J vaccine. But people with normal disabilities are still not prioritised, say some rights activists.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07af9c7e80680e0a5fd4jpeg.jpg" alt="" width="2048" height="1364"><figcaption></figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07b29c7e80680e0a5fd5jpeg.jpg" alt="" width="2048" height="1364"><figcaption></figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07b59c7e80680e0a5fd6jpeg.jpg" alt="" width="2048" height="1366"><figcaption></figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07b89c7e80680e0a5fd7jpeg.jpg" alt="" width="2048" height="1364"><figcaption></figcaption></figure>Nepal received 1.5 million doses of the Johnson &amp; Johnson vaccine from the United States last week under the global COVAX facility and has restarted its vaccination drive with the jab from 19 July.People in the age group 50-54, individuals with disabilities, and health and essential workers who missed their shot previously are eligible for the American vaccine.Earlier in the day, the newly-appointed Prime Minister Sher Bahadur Deuba, who won the confidence motion in the House of Representatives on Sunday night, visited the vaccination centre at the Orthopedic Hospital in Kathmandu’s Jorpati.He said: “The government’s and my priority is to vaccinate everyone against Covid-19.”<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07bb9c7e80680e0a5fd8jpeg.jpg" alt="" width="2048" height="1364"><figcaption></figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07be9c7e80680e0a5fd9jpeg.jpg" alt="" width="2048" height="1364"><figcaption></figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110151116/636d07c29c7e80680e0a5fdajpeg.jpg" alt="" width="2048" height="1364"><figcaption></figcaption></figure>So far, 1,129,908 Nepalis have fully vaccinated, with either AstraZeneca Covishield or Chinese Sinopharm VeroCell vaccine.The 1.4 million elderly above 65 years of age who received their first dose of Covidshield more than three months ago are desperately waiting for the booster doze. Japan is expected to deliver 1.6 million doses of the jab by the end of July.

Nepal’s disabled get a shot at Covid

<figure><img width="800" height="837" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107161120/6369230c9c7e80680e03a15fjpeg.jpg" alt=""/><figcaption>SIBLING MEMORY: Former ambassador Singha Bahadur Basnyat launching a biography of his brother, the social activist Khagendra Basnyat, who helped establish a care facility for those with disabilities in Nepal. Pic: Sonia Awale</figcaption></figure>Some people cast a shadow larger than life, and Khagendra Bahadur Basnyat was one of them. Not only did he establish Nepal’s first organisation for people with disabilities, but was also responsible for entities that we take for granted today, such as a Ministry for Social Welfare. This week, his brother and former ambassador Singha Bahadur Basnyat released his biography of this extraordinary Nepali, illuminating a life full of struggle and compassion.Organisations Basnyat founded, the Nepal Disabled Association (NDA) and Khagendra New Life Center (KNLC), have earned renown for sheltering people with disabilities. In Jorpati, the KNLC complex provides a facility for treatment and rehabilitation so they can live an independent life. The premises have also sheltered other organisations like the Ryder Cheshire Home, where severely disabled people can live, SOS Children Village, Nepal Orthopedic Hospital and Rehabilitation Center for Disabled Children, and the Spinal Injury Rehabilitation Centre.The journey was not easy, and the book reveals the struggle of the early days when Khagendra Basnyat was afflicted with a rare hip disease that confined him to bed for the rest of his life. He was a man of humble means but had a sharp intellect, and made a living as a private tutor. It was in a meeting of the NDA in 1973, in the dingy confines of his residence, that ‘New Life Model House’ was launched for people with disabilities.  Read also: <a href="http://archive.nepalitimes.com/blogs/thebrief/2016/07/27/disability-friendly-jorpati/" target="_blank" rel="noopener">Disability friendly Jorpati</a><a href="http://archive.nepalitimes.com/article/nation/No-right-of-passage,156" target="_blank" rel="noopener">o right of passage</a>, Sulaiman Daud<a href="https://www.nepalitimes.com/here-now/an-electric-trolley-for-goma/" target="_blank" rel="noopener">An electric trolley for Goma</a>, Kanak Dixit“Khagendra taught us to never beg for money. If someone wants to donate to us, that is fine. But if not, then we do what we can, and do not beg,” remembers Dibyashree Malla, a member of the founding team who helped establish the Jorpati facility of the Khagendra New Life Centre.Khagendra Basnyat went on to create such a strong movement around his work that the government helped with the buildings, and established a Ministry for Social Welfare. He died in 1977, but his friends and families gathered on Monday at the launch of his biography to remember the man with fondness.   “He was full of compassion, and it was this quality that led him to achieve so much in one lifetime despite his limited physical abilities,” said Buddha Basnyat, a nephew.In his book, Singha Bahadur Basnyat sheds light on that compassionate side of an intelligent, curious and persistent man. He remembers how his brother was inspired by benevolent personalities such as Florence Nightingale, by Albert Einstein who said that the purpose of human life was to serve mankind, and by the life of the Buddha who espoused compassion. He often quoted the Gita (‘good deeds lead to more success’) which motivated him to accomplish things that have far outlived his life. This book tribute by his brother gives us a glimpse into the enduring strength required for such outstanding deeds, and is a source of inspiration.   Read also: <a href="http://archive.nepalitimes.com/news.php?id=18615#.W6zBSXszbIU" target="_blank" rel="noopener">Different, but able</a>, Bhrikuti Rai<a href="http://archive.nepalitimes.com/news.php?id=18502#.W6zBSXszbIV" target="_blank" rel="noopener">Educating children with disabilities</a><a href="http://archive.nepalitimes.com/news.php?id=4956#.W6zBSXszbIV" target="_blank" rel="noopener">Differently abled</a>, Naresh NewarThe Life, Works and Legacy of Khagendra Bahadur Basnyat (1928-1978) by Singha B. Basnyat, PhD Jagadamba Press 2018 Paperback, 150 pages Available at Patan Dhoka Book Shop  01-5555256

New Life for Khagendra B Basnyat

<figure><img width="640" height="495" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107161120/636922529c7e80680e03a120jpeg.jpg" alt=""/><figcaption>Goma Dulal participates in a rally marking International Wheelchair day.</figcaption></figure>If you can find time, do go to Jorpati to visit <a href="http://archive.nepalitimes.com/news.php?id=6946#.W5-Qc84zaUk" target="_blank" rel="noopener">Goma Dulal</a> who has just got an electric trolley to help her move about.I first met Goma 16 years ago, when the <a href="https://www.sirc.org.np/" target="_blank" rel="noopener">Spinal Injury Rehabilitation Centre</a> was being established at the Khagendra Nabajiban Kendra precincts in Jorpati. Capable of speaking but motionless other than the ability to move her hands, Goma was resident of the next-door facility known as the Ryder Cheshire Homes, which housed <a href="http://archive.nepalitimes.com/news.php?id=4956#.W5-QqM4zaUk" target="_blank" rel="noopener">differently-abled people</a>.Goma was always there to provide encouragement and good cheer to our fledgling organisation, which she and others began referring to simply as ‘Spinal’. After about five years, ‘Spinal’ moved to Kavre, but Goma has always followed our progress keenly.She was born in 1968, the second of five siblings, the eldest being a brother. When she was about 10, Goma began experiencing difficulty standing or walking. Her mobility worsened progressively, but the hospital only gave palliative care. The elbow and knee joints started swelling, and before long Goma was confined to bed.It was only in 1990 of orthopedic surgeon <a href="http://archive.nepalitimes.com/news.php?id=18607#.W5-SyM4zaUk" target="_blank" rel="noopener">Ashok Banskota</a> diagnosed Goma’s condition as Multiple Rheumatoid Arthritis, where there is no prevention, nor cure, only ‘management’.Banskota lobbied and found Goma residency at the Ryder Cheshire Homes, where she has lived for two decades. As the disease progressed relentlessly, Goma was moved from wheelchair to ‘wheel-bed’, a kind of trolley meant for those who cannot move, only lie supine. All these years, she relies on others for bodily care, to be wheeled in and out, and to be fed. <figure><img width="640" height="390" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107161120/636922549c7e80680e03a121jpeg.jpg" alt=""><figcaption> </figcaption></figure><img width="640" height="471" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107161120/636922579c7e80680e03a122jpeg.jpg" alt="">Goma’s mother has been gone now for a decade, her father died five years ago. Since then contact with her brother and sisters have been sporadic, and limited to phone conversations which requires a friend to secure her cellphone on the pillow to Goma’s ear.Her body is hard as rock, the limbs little more than bone and skin. And yet in Goma’s eyes there is a shine and a sweetness in her tongue. Her refuge is music on the radio.One of Goma’s most prized moments was the concert by <a href="http://archive.nepalitimes.com/news.php?id=19310#.W5-SBM4zaUk" target="_blank" rel="noopener">Amrit Gurung</a> and his folk-rock band <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Nepali-times-buzz-nepathya,581" target="_blank" rel="noopener">Nepathya</a> at the Khagendra Nabajiban Kendra compound. Goma looks forward to Fridays to hear the singer and lyricist Kumar Poudel, who volunteers his time to entertain the residents. “I would die if I did not have music in my life,” she says.The last four decades have weakened Goma considerably, and the one-size-fits-all treatment of residents does not do justice to her growing needs, including a specialised diet. But what has bothered her most is her decreasing mobility even in her manual trolley: “I have to shout for someone to move me, and it is frustrating that help is not always available.”A year go, Goma asked her friends from ‘Spinal’ in Kavre to get her a bijuli trolley with a joystick control. “I am tired of asking help to be moved in and out,” she told them. They ordered an electrical trolley, with battery, motor and steering from India, and it has now cleared customs, undergoing tests, and will soon be in Goma’s hands.Goma prizes her moments with visitors and she likes making new friends, learning new things. Her spirits are high, even as her body gets weaker. Do visit Goma Dulal in Jorpati. She will be wheeling herself out in her newly acquired bijuli gadi to greet you.Read also:<a href="http://archive.nepalitimes.com/news.php?id=6946#.W5-Qc84zaUk" target="_blank" rel="noopener">Standing up to spinal injuries</a>, Hemlata Rai<a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/the-wheel-of-life,4157" target="_blank" rel="noopener">The wheel of life</a>, Sanjeev Sharma

An electric trolley for Goma

Recent outrage in Sikkim over an Indian Army expedition climbing <a href="https://nepalitimes.com/here-now/saving-kangchenjunga">Kangchenjunga</a>, the world’s third-highest peak, has spiked attention to the need to balance mountaineering jobs with indigenous reverence for sacred landmarks. Kangchenjunga (8,586m) is not a peak as much as it is a mountain range with 16 peaks above 7,000m on the border between India and Nepal -- the word itself means ‘five treasures of the snows’ in Tibetan. Some of the highest prominences like Kangchenjunga West and Kangbachen are in Nepal, while the Main, Central and South Peaks are on the border. Climbing the peak from the Indian side has been banned since 2001 because the indigenous Lepcha community there regard the mountain as the abode of Dzoe-nga, the patron deity of Sikkim, which was an independent Himalayan Kingdom until it was annexed by India in 1975.&nbsp; Buddhists in Sikkim say their saint, Padmasambhava, recognised the mountain as a protective spirit. The state has declared the base of the mountain Kangchenjunga National Park, which covers an area one-third of Sikkim. ‘The act of scaling this sacred peak is not only a matter of serious concern but also a violation of both the prevailing legal provisions and the deeply held religious beliefs of the people of Sikkim,’ read a letter from Chief Minister Prem Singh Tamang (Golay) to Amit Shah, India’s Minister of Home Affairs and Cooperation.&nbsp; Tamang continued: ‘We further request Your Honour to take up the issue with the Government of Nepal to ensure that no future expeditions are permitted on the sacred mountain, in deference to the deeply held beliefs and cultural values of the people of Sikkim.’ Kangchenjunga was climbed for the first time exactly 70 years ago by a British team who told King Tashi Namgyal, the Choegyal of Sikkim, that they would not set foot on the summit. Since then, there have been about 532 successful climbs of the peaks and 52 have died while trying.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1.png" data-media-id="editor_1" data-image-id="20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1" data-rendition-name="original" width="1782" height="1178" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Indigenous communities in Sikkim held purification ceremonies following the Indian expedition to Kangchenjunga. Photo: THE VOICE OF SIKKIM / FACEBOOK</figcaption> </figure>  <a href="https://nepalitimes.com/here-now/peak-climbing-season-2025-s4abrxny">This spring climbing season</a> alone, there were 70 climbing permits for foreigners issued for Kangchenjunga by the Nepal government, and made it to the top while one French climber died.&nbsp; One of the expeditions this year was an Indian Army team led by Col Ranveer Jamwal, who has summited the highest peaks on all seven continents, and Mt Everest thrice. Jamwal’s team was on the final leg of a ‘<a href="https://economictimes.indiatimes.com/news/india/nimas-summits-mt-kangchenjunga-concludes-historic-har-shikhar-tiranga-mission-successfully/articleshow/121341315.cms?from=mdr">Har Shikhar Tiranga</a>’ (The Tricolour on Every Peak) mission to plant the Indian flag at the highest points of each of India’s 28 states. Kanchenjunga was the last peak they had left, and the hardest, but the expedition put five climbers on the summit. What seems to have incensed the Sikkimese is that while it has banned climbing the mountain from its side, it was an Indian military expedition that went to Nepal to climb the mountain. After news broke of the climb in May, the Sikkim Indigenous Lepcha Tribal Association asked people to observe purification ceremonies in temples across the state. Mayalmit Lepcha of the association acknowledged that the Sikkim government was also partly at fault: “I don’t think such an expedition could have gone forward without the state government being informed, so it could have done something to intervene. It shows weakness. What’s done is done, all we can do is carry out these sanctification ceremonies.”&nbsp; In 2000, one year before Sikkim’s ban, the state allowed an Austrian team to attempt Kanchenjunga’s northeast face for a fee of $20,000, on agreement that they would stop 10m before the summit. Despite this, there was outrage over the expedition on the grounds that it violated Indian laws regarding the defiling of religious sites and Sikkim’s rights to maintain its culture after merging with India. The Indian Army expedition was also seen to have circumvented Sikkim’s law and violated religious sensibilities by going through Nepal. While the team may have thought they were respecting Sikkim’s beliefs by finding a way to complete the mission, the people of Sikkim saw it as defilement.&nbsp; The somber mood of the Sikkim people at the ritual contrasts sharply with Jamwal’s sense of accomplishment. “Without a doubt, the most difficult summit of my life,” he told reporters after the climb. “It tested every ounce of our will.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157.jpg" data-media-id="editor_4" data-image-id="20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157" data-rendition-name="original" width="787" height="377" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Prayer flags along the Sikkim-Kangchenjunga trekking route. Photo: TREKKINGININDIA.COM</figcaption> </figure>  The <a href="https://nepalitimes.com/news/the-rise-and-fall-of-nims-purja">controversial Nepali-British mountaineer Nirmal Purja</a> was also on Kangchenjunga this spring the mountain, on a mission to summit all 14 8,000m peaks for a third time. He echoed Jamwal about the tough conditions: “The conditions above camp were extremely tough, with deep snow and challenging terrain—more crevasses than usual.” Nepal’s government has not said anything publicly, but it is unlikely that it will ban climbing on Kangchenjunga, since it is becoming popular with expeditions because of its technical challenges, and overcrowding on Mt Everest. Nepal does have bans in place for some of its mountains out of respect for local beliefs. <a href="https://nepalitimes.com/banner/to-open-machapuchre-for-mountaineering-or-not">Mt Machapuchre</a> (6,990m) the imposing pyramid that looms over Pokhara, for example, is seen as an icon of purity by the Gurung people and a symbol of Vishnu by the Hindu communities who live at its base. A strict climbing ban has been in place since 1957, when a British expedition led by Col Jimmy Roberts stopped 45m short of the summit – either because the last bit was too difficult or out of deference to local sentiments.&nbsp; Khumbila that stands above Namche Bazar is only 5,761m high, but like Kanchenjunga is considered the protector deity of the Sherpa people. Gauri Shankar on the Nepal-China border, called Chomo Tseringma by the local community, was off-limits between 1965 and 1979 due to its association with Lord Shiva and Gauri, his consort. Although expeditions are now allowed, there are not too many takers. In Tibet, climbing Mount Kailash is prohibited by the Chinese government because it revered by the Hindus, Buddhists and followers of the Bon faith. Even Mt Everest is regarded as sacred, and its Sherpa name is Chomolungma, Goddess Mother of the Earth.&nbsp; Economically, climbs on Kanchenjunga bring in decent revenue. This climbing season, the 41 permits, at $1,800 each, brought in $73,800. This is somewhat comparable to Makalu, Lhotse, and Annapurna I, but these numbers are dwarfed by the $4 million in <a href="https://nepalitimes.com/news/the-everest-industry">Everest permits</a>. Revenue from Kanchenjunga climbing permits is something Nepal could potentially forgo if necessary, but the expeditions also provide jobs to hundreds of high altitude guides, porters, base camp support staff and other logistical costs.&nbsp; As the third highest mountain in the world and the tallest in India, there will always be significant motivation to climb it from the Nepal side, especially as climbers are drawn by the technical climbing at high altitude.

Kangchenjunga: too sacred to climb?

The monsoon this year arrived on time, and brought life-giving rain — irrigating paddy terraces, recharging groundwater, reviving springs, and increasing electricity generation.
But Nepal has to deal with either too much water or too little. On a clear April day before the monsoon, the hills of Sindhuli district were parched, and there were wildfires burning out of control. There had been no rain for the past six months.
And that has been the perennial crisis for Nepal’s farmers: that 85% of the rainfall occurs during just four months of the monsoon with little rain for the other eight months.&nbsp;
The water crisis is related to the powerful changes sweeping the mid-hill region of Nepal. With better roads, higher incomes and more exposure, many residents now aspire to have the kind of water supply seen in urban homes. They want hot or cold water at the turn of a tap, showers and flush tank toilets.&nbsp;
To meet this rising demand, many local and provincial governments are investing in large water supply projects often by lifting water from rivers hundreds of metres down the mountain. But these new systems may not be sustainable in the long run.
Many villages in Sindhuli are switching from local springs to piped systems, and even in rural homes, overhead tanks are becoming common.
But this new convenience comes with big challenges. Lifting water from rivers far below requires long pipes, electric pumps, and constant maintenance. These systems are costly, and the streams themselves often shrink to a trickle in the dry months. Big water-lifting schemes look impressive, but there is doubt if they can meet growing water demand.
A much more sustainable solution would be what some communities are doing: restoring old ponds or build new recharge systems. But those villages are exceptions, in most places traditional ponds and wallows are being filled up to be turned into sports fields, or make way for buildings.
Where there are new ponds, they are sometimes in the wrong places or without proper design. Roads and drains are not engineered properly and have increased landslides and erosion. Water management in hilly areas is not just about building things, it is about building in the right way, in the right place.
Traditional water systems were based on nature. They were not perfect, but they used the land wisely. Ponds used to hold rainwater and slowly refill springs which supported families, farms, and forests.&nbsp;
Not everything worked well in the past, but we can learn from traditional water management practices. Across Nepal, some rural municipalities have launched campaigns to store monsoon runoff — either in tanks, ponds or by recharging the aquifers.
But not all efforts have been successful. Some ponds are built without any hydrological study. Some are rushed to meet deadlines rather than real needs.&nbsp;
Now, the Muhan initiative hopes to revive springs to make households more resilient and help farmings. With the financial support of the Australian Centre for International Agricultural Research, research is being done to understand how springs work and how they are affected by changes in rainfall, land use, and development.&nbsp;
Instead of just building pipes and tanks, the project maps the entire springshed so we can understand the root cause of water shortage. In Sindhuli, the problem is not the amount of rain, but the loss of natural systems that store it and the social systems that manage water.&nbsp;
Nepal’s towns and villages now face a major challenge: how to manage water all year round as demand rises with people’s living standards. Depending only on river-lift systems is not a sustainable solution.&nbsp;
We need a mix of approaches that help store water from the rainy season to make it available for the rest of the year, whether by directly harvesting rainwater, restoring ponds, managing springsheds, or smart management of demand.
Rural Nepal is also seeing dramatic depopulation. Much of the outmigration can be stemmed if there is easier water supply for agriculture and household use. Across the mid hills, villages are emptying because springs are going dry. Government policy needs to catch up with the reality on the ground, and support solutions that work for people and nature. Every water supply plan should include recharge structures. Every road or building project should consider water flow and erosion. Local governments need more than budgets: they need training, tools, and data.
Ngamindra Dahal is with the Nepal Water Conservation Foundation, Kathmandu. Hemant Ojha collaborated in this piece and is associated with the Australian National University.

Water for Life

<a href="https://nepalitimes.com/multimedia/the-last-of-the-kusunda">The Kusunda</a> are among the last remaining hunter-gatherer communities left in Nepal, and it has only one fluent speaker left of a language that is not related to any other language group in South Asia.&nbsp; The Kusunda call themselves the King of the Forests ((गेम्येहाक़ in Kusunda,वन राजा in Nepali) and used to have a nomadic lifestyle till recently. But decades of exclusion from mainstream society and modernity have forced the Kusunda to assimilate. &nbsp; Today, most Kusunda live across Nepal’s mid-hills and western plains, choosing to identify themselves as Thakuri and adopting names like Sen, Shahi, and Khan to avoid ostracisation. Over time, inter-ethnic marriages between the Kusunda and other communities became increasingly common.&nbsp; However, the assimilation with other communities also meant that almost no one from the Kusunda community can speak their mother tongue – considered by linguists to be a ‘language isolate’ not related to any other language group in the world, and lacking set rules of grammar that are foundational to other languages. There are no words for ‘Yes’ or ‘No’ in Kusunda, nor are there words to signify direction. There are 23 languages with less than 1,000 speakers listed in Nepal's 2021 census, with Kusunda being the language with the least number of speakers. The number of people who identified as Kusunda has decreased with each subsequent census. Only 253 individuals identified themselves as Kusunda in the last National Census of 2021, down from 273 in 2011.&nbsp; <div class="embed-block"><iframe src="https://creators.spotify.com/pod/show/raithane-bhakha/embed/episodes/Kusundas---the-last-of-the-forest-kings-e23ge6p/a-a9peei1" height="102px" width="400px" frameborder="0" scrolling="no"></iframe></div> The government’s decision to provide a social security stipend to the community for the past few years has prompted many from the Kusunda community to reclaim their identity and in the process, explore their culture and language. Kamala Sen Kusunda, who lives in Dang, is the only fluent native Kusunda speaker alive, although there are now other Kusunda and non-Kusunda people learning how to speak the language. By the time Kamala Sen Kusunda was born in 1975, her family had settled in a village in Rolpa. Although she did not experience the nomadic life of her forebears, she still roamed the forests freely as a child and many of the values and socio-cultural practices of her community were instilled in her and her siblings.&nbsp; This meant that Kamala grew up speaking Kusunda with her family. But by then, the Kusunda had increasingly begun to interact with people beyond their community, and inter-ethnic marriages had become a norm.&nbsp; Kamala herself married at 18 to a 52-year-old man from the Chhetri community. She would go on to have four children, but they were brought up with her husband’s culture and community rather than her own, and teaching them her mother tongue seemed impractical.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3.jpg" data-media-id="editor_2" data-image-id="20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3" data-rendition-name="original" width="855" height="641" loading="lazy" alt="Kusunda NT"> <figcaption>Gyani Maiya Kusunda with Kusunda youth in 2015.</figcaption> </figure>  “If I had spoken my language to them when they were children, they would have learned,” she tells us ruefully. “But they were growing up in a different community, so I never pushed, and they never expressed interest.” At the time, she had other things to worry about, such as earning a livelihood and sustaining her family. To find work, Kamala and her family moved to Shimla in India, where she worked at an apple orchard for six years.&nbsp; Over the next years, Kamala and her family moved back and forth between India and Nepal for work, and Kamala was not actively conversing in the language of her people or being able to connect with members of her community now scattered across Nepal.&nbsp; Had she not forgotten her language after all those years? “How could I forget the language of my ancestors?” she replies. “Not speaking it did not mean that it ceased to be a part of me.”&nbsp; Kamala had been working at a brick kiln in Thimi seven years ago when the National Language Commission tracked her down, offered her a paid position as a Kusunda language consultant and source person for basic language training in Dang.&nbsp; It was there that Kamala met her cousin Gyani Maiya Sen Kusunda, the only other person able to speak Kusunda fluently, who had been working with the Commission to conserve Kusunda language and culture. It was also where Kamala met language researcher and lexicographer Uday Raj Ale. Ale had been in the middle of his research into the Tharu language and community 15 years ago when he met Gyani Maiya Kusunda’s son, who told him that his mother was one of the few people who spoke Kusunda, but that no one had shown an interest in studying and preserving the language and culture. Ale met Gyani Maiya, spending time with her learning and researching Kusunda. By 2017, Ale had collected enough words to put together a Kusunda dictionary. The Kusunda vocabulary currently comprises 2,000 words. His research into the Kusunda language and culture has taken him to every known Kusunda household in Nepal. Although the census puts the number of Kusunda at 253, Ale reckons there are only 158.&nbsp; “Kusunda language is endangered due to its lack of use in everyday life, literature, and religious and socio-cultural practices, as well as the prevalence of inter-ethnic marriages,” explains Ale. In 2019 the Language Commission began its language transfer programs for youth from indigenous communities. Since then, the Commission has completed multiple phases of Kusunda language classes in Dang facilitated by Uday Raj Ale. The classes have 20 students, not just from the Kusunda community, but also interested non-native students.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33.jpg" data-media-id="editor_3" data-image-id="20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33" data-rendition-name="original" width="1485" height="1535" loading="lazy" alt="Kusunda NT"> <figcaption>Students learning Kusunda with instructor Uday Raj Ale (second row, left)</figcaption> </figure>  Khamba Rokaya, who worked as a caretaker for young Kusunda children in Dang, became interested in learning the language as she sat in with the children during their lessons, and for the last few years has been among the few non-native Kusunda language learners in Dang. “I am not from the Kusunda community, but now that I have learned the language, I hope to do my part to carry on the work and share my knowledge with as many people as possible,” she says. “One way to ensure that we preserve this language is to extend its speaker base, both within the Kusunda and non-native communities.” Ale and Kamala have continued to work together since Gyani Maya’s passing in 2020, expanding the Kusunda vocabulary and creating appropriate curricula to fit the needs of the students as their knowledge of Kusunda expands.&nbsp; But without any documentation of Kusunda history, the community’s traditions, stories, values and language were at risk of being lost to time. “The loss of an ethnicity, language or culture in a country is akin to losing a vital organ, and a unique perspective of looking at the world,” says Ale. Which is why Archive Nepal in collaboration with the British Council’s Cultural Protection Fund and the UK’s Department of Culture, Media, and Sport in February launched a book of creative writings in the Kusunda language titled पिन्डा (meaning ‘The First’ in Kusunda): A Compilation of Kusunda Literature. The book is a collection of informative essays about the Kusunda language and culture, short stories that explore themes from nomadic life to universal Nepali experiences of poverty and migration, letters to loved ones, as well as conversational pieces by five Kusunda students ranging from ages 16 to 30. The works in the Kusunda language are also translated into Nepali and English.&nbsp; “Language is an important part of ethnic identity, and our indigenous languages cannot evolve or be conserved unless they are spoken or taught,” said Ale during the launch of the book earlier this year. “But most importantly, language exists as long as there exists literature in that language.” Kamala was in Kathmandu for the launch of the book, and smiled proudly as she looked at the young writers who had contributed to the collection. She said: “I’m glad the young people have chosen to learn and preserve Kusunda. Otherwise, our language would have died with me.” &nbsp;

Saving the Kusunda language from extinction

Turkish Airlines has been presented with the Sustainable Financing Pioneer Award by Ishka, recognising its landmark transaction that, for the first time, integrated a sustainability-linked loan structure into a multi-currency JOLCO financing model for the acquisition of two next-generation, fuel-efficient Airbus A321neo aircraft. This innovative transaction, arranged by Societe Generale, links the financing terms to Turkish Airlines’ Sustainability Performance Targets (SPTs), particularly the goal of reducing carbon intensity across its fleet.
&nbsp;&nbsp;“We believe this structure not only supports our fleet renewal and growth objectives, but also reinforces our long-term commitment to becoming a carbon-neutral airline by 2050,” said Chief Financial Officer Murat Şeker.

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