<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5b39c7e80680e0736dcjpeg.jpg" alt="" width="1000" height="714"/><figcaption>Anna Marie Stirr has completely immersed herself into the world of Nepali dohori folk duets, not just doing a PhD on the subject and publishing a book, but also performing the song routines.</figcaption></figure>Anna Marie Stirr was intrigued and thoroughly captivated the first time that she listened to a dohori traditional duet in Nepal twenty years ago. Was it a song or a long playful banter between musicians?She was a student of ethnomusicology at New York’s Columbia University at the time, and the dohori genre stood out not only for its unique vocal tone and style, but because it blurred the lines between music and drama, delivering a performance that was unlike anything she had ever witnessed before.Stirr began to delve into the world of Nepali folk music, learnt the language and spent two decades traveling within Nepal, studying and analysing minutely the spontaneous lyrics, the rules governing the musical back-and-forth, and what made dohori such an essence of Nepali culture.On one of her many trips in 2005, cheered on by members of a local mothers’ group in Lamjung Stirr was urged to join in the singing. She came up with her own dohori compilation: “Aye ma ta yo gaun ma khuruka, sab bhujna sukha ra dukha, mirmireko gham…” (I have come to this village to understand both happiness and pain, the twinkling sun…)The mothers were delighted by her fluent and mellifluous Nepali, and the way she had grasped the soul of the songs. Ever since, Stirr has been obsessed with dohori. She is now Associate Professor at the University of Hawaii and her 2017 book based on her PhD research, <a href="https://global.oup.com/academic/product/singing-across-divides-9780190631987?lang=en&amp;cc=us">Singing across Divides: Music and Intimate Politics in Nepal</a>, was awarded the <a href="https://www.asianstudies.org/grants-awards/book-prizes/cohn-prize/">Bernard S Cohn Book Prize</a> last year.https://www.youtube.com/watch?v=UauGVtwbC9s&amp;feature=emb_logo“Dohori is a truly challenging and complex musical practice,” explains Stirr, who has studied the variations of dohori by singers like Sharmila Gurung and Devi Gharti Magar, whose voices feature impeccable skill and precision when carrying out the complicated kharki voice modulation in their songs. <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/songs-of-rebellion,3249">Komal Oli’s</a> steady and controlled voice has now become characteristic of her personal style and flair.“Dohori singers must be poets at heart,” says Stirr, who defines the singing in her book as ‘dialogic, conversational sung poetry’ that uses improvisation, wit, playfulness, and ingenuity all at the same time. Dohori is not just entertainment, it tackles societal issues like gender, class and caste discrimination, and the songs challenge rulers.During the Panchayat, dohori was a medium for democratic activism, and today with the failure of governance that is driving hundreds of thousands of young Nepali women and women abroad in search of work, it is an outlet for the popular dissatisfaction as well as expressions of longing and separation.During the <a href="https://www.nepalitimes.com/banner/parodying-patriarchy-at-tij/">Tij festival</a> dohori has now moved beyond playful teasing between men and women headlong into <a href="https://www.nepalitimes.com/banner/nepali-folk-songs-move-beyond-love-and-loss/">tackling Nepal’s patriarchal mores.</a> During the conflict as people migrated to the cities for safety, the Rodhi Ghar became a place of refuge and urban-rural interaction where the songs served to cement Nepal’s ethnicities.Read also: <a href="https://www.nepalitimes.com/banner/nepali-folk-songs-move-beyond-love-and-loss/">Nepali folk songs move beyond love and loss</a>, Reeti K.C.https://www.youtube.com/watch?v=9vYfyFbeC8Q&amp;feature=emb_logoStirr also researched Nepal’s progressive and <a href="https://www.nepalitimes.com/here-now/still-singing-and-dancing/">revolutionary folk music</a>, producing a documentary in collaboration with Bhakla Syangtan of Radio Namobudhha that profiles folk musician-turned-MP Khusi Ram Pakhrin.“Hajarau ko balidan le kalo yuga dhaleko cha,” (The dark age has ended through the sacrifice of thousands of people) goes one of Pakhrin’s song. And there is hope for a better future in this one:  “Srijana ra sambriddhi ko bato khulna thaleko cha” (The path of creativity and prosperity is beginning to open up).Stirr writes in her book: ‘Mediating technologies, narratives of national feeling, and new feelings engendered in changing surroundings continue to shape modern ideas of “village voices” (folk music), at the intersection of development, nostalgia, exploration and evolving ideas of belonging.’Stirr has spent nearly ten years studying and enjoying Nepali folk music in Nepal, she taught at the music department of Kathmandu University in 2004, fostering connections with folk musicians like Tulsi Parajuli and Satyakala Rai, and frequenting live performances of dohori songs in the Nirmaya Rodhi Club alongside folk singer Sheila Ale.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5b59c7e80680e0736ddjpeg.jpg" alt="" width="640" height="980"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5b89c7e80680e0736dejpeg.jpg" alt="" width="640" height="980">Preforming in traditional attire with near-perfect Nepali inflection, Anna Stirr is as much Nepali as she is American. She considers Nepal as her second home, and even though she is 13,000km away in Hawaii she keeps her connections alive through dohori and preparing Nepali food of which her favourites are local kukhura ko masu and alu ko achar.Stirr says she would still like to visit many more places in Nepal, exploring and studying different regions and their <a href="http://archive.nepalitimes.com/news.php?id=18795#.XzNmBYoza71">folk music</a>, and she would have been in Nepal now if it had not been for the COVID-19 crisis.She told <a href="http://archive.nepalitimes.com/news.php?id=15058#.XzNU64oza70">Nepali Times in an interview</a> in 2008: "I can make people laugh when I sing a dohori, but I haven't yet been able to make them cry."Read also:<a href="http://archive.nepalitimes.com/news.php?id=18795#.XzK0DSgzbb0">Songs of our past</a>, Amar Gurung<a href="https://www.nepalitimes.com/latest/norway-nepal-lockdown-concert-on-the-internet/">Norway-Nepal lockdown concert on the internet</a>, Nepali Times <img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5bb9c7e80680e0736dfjpeg.jpg" alt="" width="640" height="427">Singing Across Divides: Music and Intimate Politics in NepalBy Anna Marie Stirr <a style="background-color: #ffffff; letter-spacing: 0.01em;" href="https://global.oup.com/academic/product/singing-across-divides-9780190631970?cc=us&amp;lang=en&amp;">Oxford University Press, 2017</a>312 Pages $105 ISBN: 9780190631970<a href="https://global.oup.com/academic/product/singing-across-divides-9780190631987?lang=en&amp;cc=us">Paperback</a> <a href="http://www.oxfordscholarship.com/view/10.1093/oso/9780190631970.001.0001/oso-9780190631970">Oxford Scholarship Online</a>Ebook<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110914114/636ba5bf9c7e80680e0736e0jpeg.jpg" alt="" width="166" height="250">

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An American-Nepali duet

https://www.youtube.com/watch?v=F323tUAS99w&amp;feature=youtu.beInside buses on their daily commute Nepalis are used to listening to familiar-sounding songs that feature alternating female and male voices, responding to one another, often cheekily.Called lok dohori (people’s duet) this genre originated with the Gurung community and its tradition of the rodi ghar dance halls. After a hard day of harvests on the terrace farms, young men and women challenged each other with duets in which the musical repartee had to come within 30 seconds.“The rodi tradition had gone by the time we grew up in Gorkha, but our elders still sang the duets and we learnt it from them. We sang about love, happiness and sadness,” recalls noted folk singer Harimaya Gurung. “But the songs have changed a lot. These days it is not as emotional as before.”Cultural historians agree that the commercialisation of the entertainment industry and the advent of YouTube and Facebook have cost Nepali folk songs their cultural value. Still, every Tij festival folk singers come up with new numbers in which the lyrics delve into contemporary issues like migration, patriarchy or even corruption in government.Read also: <a href="https://www.nepalitimes.com/banner/on-a-high-note/" target="_blank" rel="noopener">Tibetan music in Nepal’s sacred valley</a>, Sewa Bhattarai“We must change as the trend develops,” notes folk singer Chandra Sharma of the National Folk and Duet Song Academy. “They may be commercial hits, but they have mostly added to the continued appeal of the lok dohori genre.”However, there are complaints about folk songs being too explicit or provocative, even obscene. Sharma admits there are some extreme examples, but his Academy has set standards and criteria for song lyrics.The folk songs are changing in other ways, too. The popular and controversial song by Pashupati Sharma, Lutna sake lut (Loot all you can) was a satirical critique of rampant corruption, and became an anthem for frustrated Nepalis, especially when it was censored after the singer received threats from ruling party youth.“These voices have brought positive changes. There are many songs about corruption, freedom for women, against caste discrimination and songs about the state of the country. That means folk duets are relevant and playing a constructive role in society,” hit folk singer Badri Pangeni told Nepali Times.Read also: <a href="https://www.nepalitimes.com/review/eastern-melodies-in-kathmandu/" target="_blank" rel="noopener">Eastern melodies in Kathmandu</a>, Sewa Bhattarai<h2>Message or entertainment?</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110814114/636a54259c7e80680e052390jpeg.jpg" alt="" width="1000" height="667"/>New generation lok dohori singers who want to send a message sometimes find themselves up against traditional expectations. “I have sung songs with social content, but when I sing on stage I focus on romantic songs, because that is what people want to hear,” says Kala Lamsal, a contemporary folk duet singer who recently released her Tij song, Patali.Singer Mina Lama tries to find a balance. “It depends on the place and time,” she says. “I prefer to sing songs that give a message as well as entertaining songs to sing with friends and family.”Generally, fans who attend a stage performance want fast-moving entertainment, says Lama. “People today want to dance and have fun. While there are people who listen to the lyrics, the crowd during festivals and mela (fairs) include more young people, who enjoy dancing.”Read also: <a href="https://www.nepalitimes.com/banner/fire-in-the-belly-2/" target="_blank" rel="noopener">Still dancing and singing for Nepal revolution,</a> Sewa Bhattarai<h2>Changing Tij tunes</h2><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110814114/636a54289c7e80680e052391jpeg.jpg" alt="" width="1000" height="667"><figcaption> </figcaption></figure>Tij is traditionally celebrated by women all over Nepal either for the long lives of their husbands, or so they can find good husbands. Dressed in red saris, red and green bangles, and other colourful ornaments, they sing and dance on the streets while thronging Pashupati and other temples to pray to Shiva and Parbati, the celestial couple.Although some activists boycotted Tij because of its patriarchal overtones, today the festival's songs carry a message of gender empowerment and poke fun at the patriarchy, while at the same time promoting solidarity. However, as women get more educated, even that is changing. Many women just want to have fun with their female relatives and friends and do not want to sing only depressing songs about victimhood.“People asked me why women were only singing about suffering because not all women suffer. This made me change my mind,” says folk duet singer Chandra Sharma. “It seemed that women just want to let their hair down and make Tij their festival of sisterhood.”Read also: <a href="https://www.nepalitimes.com/banner/parodying-patriarchy-at-tij/" target="_blank" rel="noopener">Parodying patriarchy at Tij,</a> Sewa Bhattarai<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110814114/636a542a9c7e80680e052392jpeg.jpg" alt="" width="1000" height="1173"><figcaption> </figcaption></figure>It’s not only the content that is changing, male singers are also performing Tij songs, which would have been rare 20 years ago. For example, the 2018 Tij song, Motiram ra Jamuna by Badri Pangeni delivered the positive message about husband Motiram supporting his wife Jamuna when she gets elected in local elections. Because of her busy schedule, the husband begins doing all the household work:“Barsaudekhi nariharu le gare chulochaukaMahila le ni paunu parcha desh banaune mauka”“For years women worked in the kitchen station,Now, she need the chance to build the nation.”https://www.youtube.com/watch?v=bdGQaphxrxMSays folk singer Harimaya Gurung: “Tij is a festival of women but men also sing Tij songs. I think this is a good trend because it means they are supporting us women.”Read also: <a href="http://archive.nepalitimes.com/news.php?id=16252#.XV5_LuMzbIU" target="_blank" rel="noopener">Re-inventing Tij</a>, Mallika Aryal

Nepali folk songs move beyond love and loss

Fenerbahçe Beko won the Turkish Airlines EuroLeague finals in Abu Dhabi, held 23-25 May, defeating Monaco 81-70 in the final. Olympiacos, who defeated Panathinaikos 97-93, finished the series in third place. The Most Valuable Player (MVP) of the final match, Nigel Hayes-Davis from Fenerbahçe Beko, received a prize of 1,000,000 Miles&amp;Smiles from Turkish Airlines’ Chief Commercial Officer Ahmet Olmuştur. The carrier has been the title sponsor of the Turkish Airlines EuroLeague, a top tier tournament, since 2010.

Turkish Basketball

Thousands of Nepali students dreaming of an American education have been forced to look elsewhere as the Trump administration’s visa restrictions make their future uncertain.
The US was long considered a top destination for higher studies, making Nepal the 10th biggest country of origin for international students in America.&nbsp;
However, that number has seen a significant decline with the total for Nepali students now at 16,482. Some 8,000 Nepali students obtained no-objection certificates to study in the US from the Ministry of Education in the past year.&nbsp;
India, Australia, Canada, South Korea, United Kingdom and Japan are the other popular destinations for Nepali students. There are no clear numbers for Nepalis going to India, but a slight decline was noted this year after the deaths of two female students.
The US State Department has issued a circular to its embassies not to issue new visas to applicants until further notice. US Secretary of State Marco Rubio in the directive stated that the department planned to expand the screening of applicants' social media.&nbsp;
While new applicants are barred including those applying for visitor visas, students with scheduled interviews are allowed to proceed.
“Many of our students are affected by the new restrictions, but those who had applied for student visas earlier have got interview dates,” one Kathmandu-based college counsellor told us.
Meanwhile, even foreign students with spotless records already in the US have not been spared, as visa scrutiny intensifies under the new policy. In a move that underscores the growing sense of insecurity, many US colleges advised international students to carry their passports and documents at all times, even when traveling locally.
“Me and my friends did not go home this summer because we were not sure we would be allowed back, so we just went to Niagara Falls,” said a Nepali undergrad in Ohio, who like many interviewed for this report did not want her name used for fear of repercussion.
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Nepali students have adopted a cautious stance, with many choosing not to return home during summer vacation due to fear of visa revocations as well as travel bans. Meanwhile, over 7,000 Nepalis with Temporary Protected Status (TPS) will have to come back to Nepal by 5 August or face deportation. Thirty-seven were flown back to Kathmandu on Omni Air last week.
“The US is one of the most sought-after destinations for higher education, and the ban will definitely impact bright students,” says Narottam Aryal of the King’s College in Kathmandu.
Indeed, Nepali undergraduates admitted into Ivy League colleges for the 2025 academic year have been asked to look for alternatives. The entire Fulbright Foreign Scholarships Board resigned on Wednesday citing interference from the Trump administration on the selection of this year’s cohort. Some Nepali students already on Fulbright scholarships have noted disruptions, delays and even cancellation of stipends.&nbsp;
The student visa restrictions were initially just for foreign students admitted to Harvard University, but it was later extended to all Chinese students and now to all students. Universities like Columbia which actively recruit foreign students, face sharp enrolment declines, threatening their financial stability and diversity.
An Indian female PhD candidate at Columbia University had her visa revoked by the US State Department, and said she was targeted on the basis of her social media posts on Israeli military attacks in Gaza. Social media vetting of political activism has raised concerns about privacy and freedom of expression in a country where such rights were a given.
Many students have been informed via email that their visas have been revoked for getting speeding or parking tickets, but even others with no criminal record have been affected. The fear of deportation looms large amongst international students, including those from Nepal.&nbsp;
For most Nepalis who migrate to the US for education, the journey is a high-stakes investment. They come largely from middle-class families, often rely on a patchwork of scholarships, work-study programs, loans, or even the sale of family assets to afford fees.
Most Nepali students pursue STEM subjects which offer extended Optional Practical Training (OPT) periods that help fund their education. But with the US backsliding on education and humanitarian matters, countries like the UK and Canada are becoming more attractive despite their own recent stricter controls on student visas.&nbsp;
The UK universities saw a 63% rise in Nepali students’ admissions in 2024. Japan is another popular destination with 64,816 Nepali students enrolled as of 2024.
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Already, China, Hong Kong and Malaysia are poised to benefit from the increased scrutiny of US student visas. Several Hong Kong universities are offering unconditional admission to affected students, while Malaysian institutions are targeting previously US-bound Asian students. China and India have 330,000 and 280,000 students respectively in America, but the numbers for China have seen a sharp drop in the past year.
Elsewhere, branch campuses of American institutions such as NYU in Abu Dhabi, Georgetown in Dubai and Northwestern in Doha are getting more admission applications, and universities in the Gulf region are expanding infrastructure to accommodate those who would otherwise have gone to the US.&nbsp;
Even educational institutions in Nepal are hopeful that the US visa restrictions can be an opportunity to at least keep Nepali undergrads in Nepal, and also attract foreign students from the region.&nbsp;
“Many students might choose to complete their undergraduate degree here in Nepal and then move abroad for their Master’s degree later,” says Aryal of King’s College. “There was a need for quality higher education in Nepal anyway in terms of innovation and opportunities, so this could be the time to reduce our dependence on other countries.”
Nepal’s strategic position between India and China makes it sensitive to US policy shifts. India, a key ally, is also under US scrutiny for potential student travel restrictions. Chinese universities are already offering more scholarships to Nepali talent to capitalise on the US retreat.
American universities have challenged student visa restrictions in the courts. A federal court in Boston revoked the blanket ban on Harvard, and the State Department has ordered the resumption of processing student and exchange visitor visas.&nbsp;
Some are still hoping that President Trump will backtrack on the student visa restrictions, just like he has done with many of his more drastic executive orders.
Even so, the visa see-saw and longer-term uncertainties about living in the United States and its education system means students across the world are making alternative plans.
Says Aryal: “Policies of foreign countries change according to their needs, so excessive dependence was never a good idea. We should work to create different opportunities and choices of higher education within Nepal, so students are retained.” &nbsp;

America no longer prime destination for Nepali students

That winter day in January 1664 marked an exceptional event in the reign of King Pratap Malla of Kathmandu. It was 15 Paush 784 of the Nepal Sambat and for the first time, a historical event was being immortalised on canvas for generations to come.&nbsp; The occasion was the grand Tuladaan ceremony of the King’s youngest son Chakrabartendra Malla from his wife Anantapriya, an Indian princess from Cooch Behar in present-day Assam.&nbsp; During the ritual, the prince was weighed against gold, silver, pearls, and other precious stones, which were then offered to Goddess Taleju Bhavani, the guardian deity of the Malla dynasty.&nbsp; The 170 x120cm painting captures the time of King Pratap Malla in all its splendour and is more than a personal tribute to his son: it is a significant visual historical document. It was evidently completed five years later in 1669, and could be considered a photographic record, with retrospective recreation of the event by the unknown artist. A Tuladaan ceremony is performed to purify one’s karma, quell impending bad luck, or as an act of charity and devotion. Chakrabartendra Malla was not well, and the ritual was performed in hopes of restoring his health. King Pratap Malla had arranged for each of his sons to take turns ruling Kathmandu so they got administrative experience. But Chakrabartendra died just two days after assuming power in 1670 (790 NS). This painting is considered the earliest known example in which the composition is dominated by an architectural landscape: the Taleju Temple. Given the stylistic features such as side-profile facial depictions and the rendering of human forms, it is believed that the Nepali artist was trained by a Rajput master.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250615040624_ddad3bc27a327e3f9926c8473287e4f14b53081296c295049009f327a4d97051.jpg" data-media-id="editor_0" data-image-id="20250615040624_ddad3bc27a327e3f9926c8473287e4f14b53081296c295049009f327a4d97051" data-rendition-name="original" width="3248" height="4395" loading="lazy" alt="Tuladaan NT"> </figure>  During that era, there were regular exchanges of artists between Northern India and Kathmandu Valley. The painting is also a melding of Nepali, Tibetan, Mughal, and Rajput art styles of the time. Pratap Malla could have been inspired by a painting of Mughal Emperor Jahangir’s Tuladaan ceremony for his son Khurram in 1607. The Mallas and Mughals shared cordial relations, which is reflected in the cultural influences seen in the art and attire of the period.&nbsp; The clothing of the Malla ruling class, in particular, features colourful tunics, turbans, and jewelry that display strong Rajput and Mughal stylistic elements. The musicians in the upper tier are also dressed in Indian-style clothing, while the ensemble on the lower steps wear local attire, notably without turbans. Their hairstyles also differ, with the lower group wearing their hair tied in a bun at the front. This national treasure is currently in storage at the Collège de France in Paris, and has never been publicly displayed. Nepal’s art scholars like Gautam Vajracharya, Pratap Aditya Pal and Anne Vergati have written about this iconic paubha in the past, but the only detailed study is from the perspective of music history by researcher Richard Widdess who had access to high resolution copies of the original.&nbsp; Widdess from the Department of Music at the School of Oriental and African Studies (SOAS) in London describes the paubha as the most significant and richly detailed documentation of music in Nepali art. He identifies distinct musical ensembles on the terraces of the temple, and remarkably most of them are actively used today. One of them reflects the Mughal naqqārakhāna model — a loud outdoor ensemble typically composed of kettledrums, trumpets, and cymbals, traditionally performed from the gateway of the emperor’s palace to announce his entrances and exits. The depiction of such an ensemble in the tulādāna painting is likely the earliest known representation of a complete naqqārakhāna in Nepal — considered the forerunner of the panche baja, the traditional Nepali ensemble. On the stepped pyramid base of the temple are two groups of musicians playing local instruments: dhimey, bhushya, and dha. They are unmistakably Newar musicians, wearing short skirts and short-sleeved tops, with bare heads and legs—clearly distinguished as local performers.&nbsp; Higher still on the temple pyramid are musicians of apparently higher status, positioned close to the king, and his courtiers, possibly professional court musicians from India, well-versed in rāga and tāla. A dāphā group is also clearly depicted, identifiable by their characteristic instruments.&nbsp; Dāphā bhajan is likely the oldest surviving tradition of Newar devotional singing, and this paubha is the oldest visual record of it. Pratap Malla himself is believed to have composed songs that continue to be performed by dāphā groups throughout Kathmandu till today.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025061211064_d67636730cdc0ec778c02494817aca0b99654f2950d0fae4b95499a61faf7ef3.jpg" data-media-id="editor_1" data-image-id="2025061211064_d67636730cdc0ec778c02494817aca0b99654f2950d0fae4b95499a61faf7ef3" data-rendition-name="original" width="596" height="768" loading="lazy" alt="Priceless paubha in Paris NT"> </figure>  The artist’s thorough attention to musical detail may be attributed to King Pratap Malla’s own deep interest in music. His inscriptions on this painting and elsewhere proclaim his mastery of all branches of knowledge, including music. He is also known as the author of dance dramas and poems, penning his name as Kavindra (king of poets). Some noteworthy elements of new art techniques stand out: for example, the roof of the temple is filled with realistically rendered white doves, pigeons, and crows. This is a rare feature in paubha, where animals and birds are stylised, mythological forms. This remarkably talented unknown artist has managed to also render an orthographic projection: the front and side view of Nepal’s first architectural paubha. The Taleju Temple, with its staggering multi-tiered structure and numerous steps and platforms, is masterfully translated into layers within the painting. This represents a significant artistic achievement of the time, especially considering that dimensional perspectives had not started in deity-based paubha.&nbsp; The artist has also made a meticulous effort to capture architectural details such as the toran (ornamental arch) and temple struts with impressive precision. There are flickering lamps along the steps and some people carrying what appear to be oil pots.&nbsp; It is a full moon night and the dark sky is adorned with all the gods and goddesses, who are depicted as blessing the ceremony while seated on stylised thangka clouds. There is a lot happening in this painting, with people engaged in various activities. The artist has also rendered a forest backdrop behind the temple, complete with deer, trees, and flowers. Could there have once been a royal garden behind the Taleju Temple?&nbsp; More details and clarity can only be achieved if we are able to view the original or a high-resolution scanned version of the artwork. Many countries proudly display art depicting historical events in their national museums with great reverence. France, for example, has The Coronation of Emperor Napoleon and Empress Joséphine by Jacques-Louis David (1808–1822), along with numerous paintings of the Napoleonic Wars. Many were commissioned by Napoleon himself for future generations to remember.&nbsp; For Nepal, the equivalent is the Tuladaan paubha which is a visual record capturing a historic moment involving one of Kathmandu’s greatest kings, on the very day the event took place. Sadly, we await the day when this masterpiece is displayed, shared in high resolution for detailed study, or more rightfully — repatriated to its homeland, where it truly belongs. &nbsp; Shaguni Singh Sakya is the Director of the Museum of Nepali Arts (MoNA) at Kathmandu Guest House in Thamel. <h2>Gods homeward bound</h2> The Nepal Heritage Recovery Campaign and Nepal’s Department of Archaeology are convening the first international conference on the Recovery of Cultural Heritage from 16-18 June in Patan. The conference will address urgent issues of theft, illicit trafficking, the campaign to repatriate looted cultural artifacts, and explore how the return of sacred antiquities contributes to justice, healing, and reconciliation for communities and nations affected by cultural loss. American art crime professor Erin L Thompson and Saubhagya Pradhananga of the Department of Archaeology will deliver the keynote. Meanwhile, author and Nepali Times publisher Kunda Dixit will lead a conversation on Illicit Trafficking: Public Opinion and Role of Media with Erin Thompson, Amr Al Azm, associate professor of Middle East History and Anthropology at Shawnee State University in Ohio, as well as Bradley J Gordon, a lawyer based in Phnom Penh. There will be sessions looking at repatriation perspectives from Cambodia, India, Vietnam, China and Poland, international frameworks for repatriation, emerging digital technologies in the repatriation of cultural heritage, cultural property agreements, museums as well as trends in the art market, and heritage diplomacy and the role of media.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025061211068_59cfccfa8f5d73bfe8b4c5811a7f53abc09ea04e8cb7c638933d62e5283efdf6.jpg" data-media-id="editor_2" data-image-id="2025061211068_59cfccfa8f5d73bfe8b4c5811a7f53abc09ea04e8cb7c638933d62e5283efdf6" data-rendition-name="original" width="1080" height="1350" loading="lazy" alt="Heritage recovery NT"> </figure>  <h2> </h2> Some of the other highlights include James K. Reap, a professor in the Master of Historic Preservation Program at the University of Georgia who has a session on the US response to illicit trafficking. Art historian Lea Saint-Raymond is taking on “Gods at Auction: The Market for Himalayan Artefacts”, while lecturer of criminology at the University of Glasgow Emiline Smith is delving into transformative approaches to heritage ownership and repatriation. Helena Arose of Antiquities Coalition and Melina Antoniadis of NOSTOS Strategies that specialise on the return home of cultural heritage as well as Hao Liu of International Cultural Heritage Law at the School of Law at Shandong University are some of the others attending. The Nepal Heritage Recovery Campaign was set up in 2020 to develop a coordinated movement to reclaim Nepal’s stolen gods and goddesses, with an aim to ensure that recovered items are returned to their original shrines, niches or sanctums. Ahead of the conference opening organisers have arranged for a film screening of Loot &amp; Return: 4 Documentaries at YalaMaya Kendra in Patan Dhoka between 14-15 June. Following the conference is a multimedia exhibition titled Absent Gods: Nepal’s Lost Heritage from 31 July to 4 August at Patan Museum.

Priceless paubha in Paris

While Nepal was hosting the Sagarmatha Sambaad international climate conference in Kathmandu this month, on Mt Everest it was pretty much business as usual.&nbsp; The signs of climate breakdown are all there: a river now runs through Base Camp in summer, the Khumbu Icefall is more unstable, and there are more &nbsp;frequent avalanches. When expeditions arrived in March, the mountains were bare: it had not snowed since September, but then blizzards dumped unseasonal snow in May. And despite climate worries, such is the pull of Himalayan mountaineering that the Everest Industry showed no signs of slowdown. More than 600 international climbers and their Nepali guides had made it to the summit of the world’s highest mountain. At one point there were an estimated 2,000 people in the tent city on the Khumbu Glacier. All the ropes and ladders on the Icefall came down on Thursday, marking the official end of the spring climbing season, and just in time to avoid a monsoon cyclone approaching from the Bay of Bengal. It has been an action-packed season. One factor could be that Everest fees will go up from September: each foreign climber needs to pay a $15,000 royalty, up from the present $11,000. The cost for a Nepali climber on the South Col route will also go up: from Rs75,000 to Rs150,000.&nbsp; The fee to climb Everest in autumn is $7,500 (up from $5,500), but most climbers still prefer spring. Winter permit fee (December-February) is only $3,750 per person and the mountain is now also open for monsoon (June-August) climbs, when the fee is ever lower at $2,750. The revised rule also makes it mandatory for every two climbers on an 8,000m peak to hire one Nepali mountain guide.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025053004050_67f856fe52714e4bdcf21ae7d45c6f18c82117b9d0a5f73ed1efa04c96de1046.jpg" data-media-id="editor_0" data-image-id="2025053004050_67f856fe52714e4bdcf21ae7d45c6f18c82117b9d0a5f73ed1efa04c96de1046" data-rendition-name="original" width="931" height="732" loading="lazy" alt="The Everest Industry graph 1"> </figure>  In addition, climbers also have to pay for porters and guides, equipment, Base Camp costs, Ice Fall and fixed rope team fees, so climbing Everest does not come cheap. But such is the draw of climbing the world’s highest peak that some say the increased fees will not diminish the crowds next year. The government has tried to spread expeditions out to other seasons and other 8,000ers, but with not much success. Earlier this year, Nepal unilaterally increased the number of 8,000m peaks to 14 by adding six more sub-summits to broaden the choice for climbers. Added were: Yalung Kang (8,505m), Yalung Kang West (8,077m) &nbsp;Kangchenjunga Central (8,473m), Kangchenjunga South (8,476m), Lhotse Middle (8,410m) and Lhotse Shar (8,400m).&nbsp; The announcement could go against the accepted topographic criteria that a stand alone peak has to be at least 300m higher than an adjoining prominence, and at more than 3km isolation from it. The UIAA (Union Internationale des Associations d'Alpinisme) still recognises only 14 mountains as eight-thousanders, and only eight of those are in Nepal, or on the border with China. Nepal’s revised mountaineering regulations also increased the insurance coverage of high-altitude workers to protect porters and high altitude guides who usually take more risks on the mountains. Rescue teams and clean-up campaigners to collect trash and remove bodies of dead climbers up to Camp IV of Mt Everest do not need permits.&nbsp; The Sagarmatha Pollution Control Committee is now using drones to fly down trash in 20kg sacks. Each climber is also required to bring down at least 6kg of waste and not just their own, but this rule is erratically enforced. With five fatalities on Everest and Lhotse, Spring 2025 had a historically low death toll. Another five climbers died on Annapurna, Kangchenjunga and Makalu.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025053004050_38681de22f0fefb6faa12b01755566d09c5064d0ff84e12ccc7b5d68ea9ba38a.jpg" data-media-id="editor_1" data-image-id="2025053004050_38681de22f0fefb6faa12b01755566d09c5064d0ff84e12ccc7b5d68ea9ba38a" data-rendition-name="original" width="665" height="740" loading="lazy" alt="The Everest industry graph 2"> </figure>  Journalist Ben Ayers who ran the Everest Live social media channel from Everest Base Camp with daily updates credited the low death rate to dramatic rescues of climbers from the ‘Death Zone’ by their Nepali guides and longline helievacs — the visuals all uploaded on YouTube.&nbsp; “Ironically, this perception of safety is bringing more and more inexperienced climbers to the mountain, and they need more rescues,” Ayers said in one of his dispatches.&nbsp; American expedition chronicler and summiteer Alan Arnette suspects there is a lot of under-reporting given that the jet stream and storms were lashing Everest even till late in the season. He told us: “I heard a lot about frostbite and rescues that were not made public. It’s become practically impossible to cover the details on Everest. All the teams report nice news, and they don’t talk about bad stuff to avoid hurting businesses.” Although trash on Nepal’s mountains makes headlines, what does not receive as much attention is the climate impact of so many expeditions. The Sagarmatha Sambaad conference sidestepped this issue, which is ironic given that the impact of climate breakdown is most evident on Himalayan peaks and their glaciers.&nbsp; <h2>Need for Speed</h2> The big stories this year have been about speed-running from their home cities to the top of Everest. Ukrainian entrepreneur Andrew Ushakov flew out of JFK on 15 May at 10:15AM Nepal time, and was on the summit 3 days, 23 hours, and 7 minutes later on 19 May at 9:22AM.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250601080640_1c5cc6fc991307861768f07037ed9d30930fb20f35dbb57dc31c9a92a9e1a885.jpg" data-media-id="editor_2" data-image-id="20250601080640_1c5cc6fc991307861768f07037ed9d30930fb20f35dbb57dc31c9a92a9e1a885" data-rendition-name="original" width="1440" height="1800" loading="lazy" alt="The Everest Industry"> <figcaption>Andrew Ushakov at the summt. Photo: ELITE EXPED</figcaption> </figure>  “I could never find the time for the traditional 40-50 days of acclimatisation,” Ushakov explained matter-of-factly. His ‘Everest Sea-to-Summit’ climb was possible because he spent 400 hours in hypoxic sleep tents over the past four years in New York. However, Ushakov did use ropes already fixed, hired four Nepali guides, helicoptered to Base Camp, and used much more oxygen than an average climber. And after the climb, Ushakov was arrested at Kathmandu airport for being in possession of $20,000 of undeclared cash and spent a night in jail and fined $60,000.&nbsp; The other speedsters were Garth Miller, Alastair Cairns, Anthony Stazicker, and Kev Godlington, all former British Army commandos. They left London and summited five days later on 21 May, and flew right back. They also used hypoxic tents to simulate the thin air high on Everest.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250601080644_90c8dd5cc07b4b43f2989b1dc0c0650ab80f10ebb06680c25a6909c519957bd8.jpg" data-media-id="editor_3" data-image-id="20250601080644_90c8dd5cc07b4b43f2989b1dc0c0650ab80f10ebb06680c25a6909c519957bd8" data-rendition-name="original" width="810" height="668" loading="lazy" alt="The Everest Industry "> <figcaption>All four members of the Furtenbach team at the summit. Photo: Sandro Gromen-Hayes</figcaption> </figure>  But more controversial was their use of xenon gas therapy in a German hospital to ramp up the production of oxygen-carrying haemoglobins in their blood. Xenon is banned by the World Anti-Doping Agency for being performance enhancing in sports. Expedition leader Lukas Furtenbach said this rule does not apply to mountaineering, as it is not a regulated sport like swimming. Nepal has no rules about xenon, but the Department of Tourism said it was launching an ‘investigation’ to decide on future policy since it is difficult to ban xenon, but allow oxygen. The controversy has also divided the mountaineering community, with some climbers saying they just want to maximise their chances of survival. Spending less time on the mountain could make climbing safer by reducing avalanche risk. It would also mean less trash on the mountains, but it would reduce the income of Nepal’s expedition industry. It is also unclear how much of the success was due to xenon therapy and whether the ex-special forces were already in good physical shape.&nbsp; The need for speed hides the fact that climbing in the Himalaya is dangerous business, and climbers cannot sprint to the top just by huffing xenon. But ultra-fast climbs could be charged more, and the revenue generated can be used to establish state-of-the-art rescue operations, and increase pay and insurance for guides. Two other speed chasers this season were Swiss-Ecuadorian Karl Egloff and American Tyler Andrews, both on Everest without oxygen. Andrews choppered to Base Camp to catch a weather window, but turned back from 8,500m due to high winds. Heavy snow and wind also forced Egloff to descend from 7,000m. Slow and steady climbers like Anja Blacha from Germany did make it to the summit without oxygen, while Kami Rita Sherpa broke his own record with his 31st Everest summit as he led a 26-strong Indian Army group. There were 468 permits issued for foreign climbers from 48 expeditions to Everest this spring. Nepal’s other eight-thousanders together had only 17 expeditions. Nepal has more than 1,000 peaks above 6,000m, and has opened only 476 of them for climbing.&nbsp;