The monsoon is progressing on schedule in Nepal from east to west, and there is water everywhere. It falls from sky rivers on the mountains and plains, the rivers are full, the groundwater is being replenished, and dried-up springs are flowing again.&nbsp; The monsoon is four months of too much water, but in the other eight months Nepal suffers from a lack of water. We take water for granted, but adapting to climate change means storing monsoon precipitation to last all year round. &nbsp;&nbsp; Water can be stored by household rainwater harvesting, building dams, or it can be stored underground by recharging the aquifers. The indigenous knowledge of Nepalis to replenish groundwater with ponds and lakes is being lost, and with it the capacity to adapt to weather extremes induced by climate breakdown. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240621200616_2b3d4d18565775014a60865c6f8d8cdc6072da04def371a811c02d642600b39e.jpg" data-media-id="editor_0" data-image-id="20240621200616_2b3d4d18565775014a60865c6f8d8cdc6072da04def371a811c02d642600b39e" data-rendition-name="original" width="1000" height="1333" loading="lazy" alt="Saving the waters of life NT"> <figcaption>LAKE DISTRICT: Rupa and Begnas lakes in Kaski do not just enhance tourism and fisheries, but also recharge groundwater. Photo: KUNDA DIXIT</figcaption> </figure>  In eastern Nepal, if the sacred Mai Pokhari in Ilam loses its water, the district will be almost inhabitable. If Morang’s Rajarani and Rajkumari ponds dry up, its rich aquatic flora will be gone. &nbsp; The lakes of Rupandehi and Kapilvastu are repositories of wild rice and rare plant species, and a rich wetland habitat for birds. Ghodaghodi Lake in Kailali is a biodiversity hotspot. &nbsp; Pokhara’s big lakes were formed about 800 years ago when a gigantic debris flow from the Annapurnas blocked tributaries of the Seti, but today the lakes are shrinking due to sedimentation and human encroachment.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240622140632_f040005db333620eca87162655048b7ddd8af6f76c714fe0c586fe93959f6cfb.jpg" data-media-id="editor_1" data-image-id="20240622140632_f040005db333620eca87162655048b7ddd8af6f76c714fe0c586fe93959f6cfb" data-rendition-name="original" width="1288" height="800" loading="lazy" alt="Lakes below 3000m"> </figure>  It is not just in rural Nepal that wetlands, lakes and ponds offer invaluable ecosystem services, Kathmandu Valley’s hydraulic civilisation built water channels to feed stone spouts that are functioning to this day and are marvels of engineering.&nbsp; The ponds that dotted Kathmandu, Patan and Bhaktapur also served to recharge the aquifers so community wells did not go dry and were filled with naturally filtered water. &nbsp; Nepal’s lakes, ponds and rivers have traditionally been regarded as holy because the ancients understood their importance to human survival. They have inspired poets and singers because of their beauty, but also because we used to understand their importance as storage systems.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240621200616_312a7c8cb7ba829bb3fcc25e3451acf08f8af156d6329978c1477394f6ba2556.jpg" data-media-id="editor_2" data-image-id="20240621200616_312a7c8cb7ba829bb3fcc25e3451acf08f8af156d6329978c1477394f6ba2556" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Saving the waters of life NT"> <figcaption>A water buffalo wallow pond in Kavre in 2001. Many such ponds have disappeared in the past decades. Photo: MOHAN MAINALI</figcaption> </figure>  But modern Nepal is losing this traditional knowledge. Ponds have been allowed to dry up so cities can spread over them, lakes have shrunk, wetlands have been filled up. Rivers are polluted with waste. This year’s World Environment Day on 5 June had the theme ‘Our Land, Our Future’. But land has no value without water. To restore land, prevent desertification and make it resilient against drought, we need to ensure adequate water for plant and animal life to thrive, and for farm and household use.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240621200616_90d5740da7d3f56d907bc4626b0c6a16f206a1ea7bd12dfb515b46398117d4f6.jpg" data-media-id="editor_3" data-image-id="20240621200616_90d5740da7d3f56d907bc4626b0c6a16f206a1ea7bd12dfb515b46398117d4f6" data-rendition-name="original" width="774" height="546" loading="lazy" alt="Saving the waters of life NT"> </figure>  Nearly 20 years ago, the people of Tansen dug a big pond up on Srinagar hill above the town. It was designed to prevent runoff in the monsoon that used to flood the downstream settlements, and also to replenish the groundwater table so that the springs would flow all year round.&nbsp; The people of Palpa had revived local knowledge about water conservation to ensure that the growing district headquarter had adequate supply. However, down the hill from the new pond the people were throwing rubbish into the existing Kamal Pokhari until it was completely covered. Then townspeople started building houses on top of it. The irony of the Palpa experience is that even while the town was building a new pond, it was destroying an old one. Such destruction of essential waterbodies is happening all over Nepal.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240621200616_6766748b35790e695237e787177369112bd0f857a4d8b2c38279b4726714b854.jpg" data-media-id="editor_4" data-image-id="20240621200616_6766748b35790e695237e787177369112bd0f857a4d8b2c38279b4726714b854" data-rendition-name="original" width="1333" height="1000" loading="lazy" alt="Saving the waters of life NT"> <figcaption>Kamal Pokhari in Palpa in 2016.Photo: MOHAN MAINALI</figcaption> </figure>  Human civilisations have collapsed because they ran out of water due to poor planning and preparedness. It can happen again unless we restore our ponds, lakes and rivers. Reviving traditional knowledge about water will also conserve the water we do not see: underground water.&nbsp; But we in Nepal are doing exactly the opposite. We are cutting off our lifeline in the name of infrastructure and modern living. <h2>How many lakes and ponds?</h2> Of the 626 big and small lakes in Nepal below 3,000m, 21 have been degraded, and 300 are in a critical state. Only 96 are in good condition and even these are threatened by encroachment and pollution.&nbsp; There is no information about the state of 209 lakes. Hundreds of new lakes have popped up above 3,000m due to global heating. Using data from Nepal’s topographical maps from 1992 to 2001, Ukesh Raj Bhuju counted 5,358 natural ponds and lakes all over the country. Since natural ponds are rarely perfect squares or rectangles, manmade ones were not counted. Bhuju used to work for the National Lake Conservation and Development Committee which made an inventory of 3,131 lakes in 67 districts up to 3,000m elevation.&nbsp; But the most recent survey 10 years ago showed that this number has shrunk dramatically to only 626, mainly because of encroachment and most of them in the Tarai, where 53% of Nepal’s population lives. Many more lakes and ponds have probably disappeared in the past decade.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240622140632_38f28dc31b247360c2f9dda035b8a63d0c48477c16a41bac6568d0948fdf4a61.jpg" data-media-id="editor_5" data-image-id="20240622140632_38f28dc31b247360c2f9dda035b8a63d0c48477c16a41bac6568d0948fdf4a61" data-rendition-name="original" width="1324" height="810" loading="lazy" alt="Depleted ponds"> </figure>  Topographical maps used to show that Kapilvastu district had the third largest number of lakes in Nepal. Most lakes are now gone, and there are only 327 of them. These lakes and ponds are not just important for Nepal and India for groundwater recharge. They have global significance, being vital stopovers for migratory birds that travel every year back and forth from Siberia to Africa, and from Central Asia to Southeast Asia. Of these, Rara, Kosi Tappu, Mai Pokhari, Phoksundo, Bishajari, Ghodaghodi, Gokyo and other lakes are the most important for birdlife. Mai Pokhari, Bishajari and Pokhara’s lakes are being threatened by encroachment and pollution.

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Saving the waters of life

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91829c7e80680e06f0f3jpeg.jpg" alt="" width="1500" height="1109"/><figcaption>Photo: JANA ASENBRENNEROVA</figcaption></figure>This year’s World Environment Day theme ‘Ecosystem Restoration’ highlights the importance of protecting and reviving the natural habitats of living beings to restore our ecosystems.This year, 5 June also marks the formal start of the UN Decade for Ecosystem Restoration which aims to prevent, halt and reverse the degradation of nature on every continent and every ocean. <a href="https://www.iucn.org/sites/dev/files/import/downloads/payment_for_ecosystem_services_in_nepal__prospect__practice_and_process.pdf" target="_blank" rel="noopener noreferrer">Ecosystem restoration</a> is important to combat climate change, end poverty and prevent mass extinction of species.Food, climate regulation, soil conservation, landscape conservation are some of the 24 categories of ecosystem services that play a vital role in global and national economies which have been <a href="https://www.iucn.org/sites/dev/files/import/downloads/payment_for_ecosystem_services_in_nepal__prospect__practice_and_process.pdf" target="_blank" rel="noopener noreferrer">identified</a> by the Millennium Ecosystem Assessment (MEA).Some of the main <a href="https://www.researchgate.net/publication/321185248_OVERVIEW_OF_ECOSYSTEM_SERVICES_IN_NEPAL" target="_blank" rel="noopener noreferrer">benefits</a> of the <a href="https://www.cbd.int/doc/world/np/np-nr-05-en.pdf" target="_blank" rel="noopener noreferrer">118</a> ecosystems categorised in Nepal include maintaining air quality from forest ecosystems, climate regulation through absorption of greenhouse gases, recharging groundwater, assisting in agroforestry by heling natural pollination, <a href="https://www.nepalitimes.com/banner/between-existence-and-extinction-in-nepal/" target="_blank" rel="noopener noreferrer">biodiversity protection</a>, providing food, firewood, biomass and medicinal herbs for local communities.Ecosystems also play a significant role in cultural services such as recreation and religious pilgrimage, and eco-tourism in Nepal. Such services provide livelihood and an increase in quality of life for millions of Nepalis.Nepal is part of the ratified Paris Agreement and has submitted its second Nationally Determined Contribution (NDC) that aims to keep the global temperature to limit the global temperature to 1.5°C above industrial-era and zero greenhouse emission by 2050. Nepal has also signed the Kyoto Protocol, Sustainable Development Goals (SDG), the Convention on Biological Diversity (CBD).Climate change exacerbates all the other problems that Nepalis face with their natural-resource based livelihoods, agriculture-based economy and poverty, illiteracy and social exclusion.  Despite having negligible contribution to the global greenhouse emission, Nepal is the fourth most vulnerable country to climate change.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91859c7e80680e06f0f4jpeg.jpg" alt="" width="535" height="279">Overexploitation, illegal and unsustainable harvesting practices, encroachment, unplanned infrastructure development are some causes leading to the loss and degradation of forests. The <a href="https://www.nepalitimes.com/here-now/business-bureaucracy-and-politicians-all-plundering-the-chure/" target="_blank" rel="noopener noreferrer">Chure Hills</a> are already over-exploited, resulting in increasing water scarcity in Tarai.On top of all this, the climate crisis has complicated ecosystem management. An increase in temperature and precipitation patterns means vegetation and the species range are moving to higher altitudes.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b91869c7e80680e06f0f5jpeg.jpg" alt="" width="1328" height="1094">There are ways to address this. Terrace farming, plantations, controlled grazing, improved forest management practices, adoption of bio-gas, and the ban on hunting and fishing in protected areas.“Nepal has established an impressive system of conservation of biodiversity, focusing on species, ecosystems, habitats, and biomes over four decades,” says Pem Kandel, Secretary at the Ministry of Forests and Environment (MoFE). “Local communities outside of the protected areas are also conserving the ecological integrity of Nepal’s ecosystems.”Globally as well as locally, <a href="https://www.iied.org/eba-evidence-policy-nepal" target="_blank" rel="noopener noreferrer">Ecosystem-based Adaptation (EbA</a>) is the key to addressing the impact of the climate crisis by using biodiversity and ecosystem protection as a way to live with changes in climate and weather.One example of EbA in Nepal is the Panchase Protected Forest Area near Pokhara where local communities have <a href="https://panorama.solutions/en/solution/using-local-knowledge-improve-water-availability-panchase-nepal" target="_blank" rel="noopener noreferrer">revived ponds</a> for rainwater harvesting and recharging groundwater. Using locally available soil and stone, the community restored natural ponds and protected them from encroachment.“Just reviving a pond can bring back traditional conservation knowledge, restore the ecosystem and provide downstream benefits,” says Dil Bahadur Bhattarai of the Panchase Protected Forest.Pokhara Valley is also a pioneer in another innovative scheme called <a href="http://archive.nepalitimes.com/news.php?id=18437#.YLmM9C8RoWo" target="_blank" rel="noopener noreferrer">Payment for Ecosystem Services</a> which makes nature-friendly practices economically sustainable. Essentially it means downstream communities pay those up the mountain for the benefits they accrue from the protection of the ecosystem.For example, villages that have protected their forests have helped communities that depend on fishing on one of Pokhara’s lakes, Rupa<a href="https://www.researchgate.net/publication/242079996_Towards_an_innovative_approach_to_integrated_wetland_management_in_Rupa_Lake_Area_of_Nepal" target="_blank" rel="noopener noreferrer"> Tal</a> by reducing sedimentation, pollution and conserving groundwater. The cooperative pays a percentage of the revenue it earns from aquaculture on the lake to communities upstream for protecting the forest.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b918a9c7e80680e06f0f6jpeg.jpg" alt="" width="401" height="605"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121136/636b918b9c7e80680e06f0f7jpeg.jpg" alt="" width="641" height="424">Photos: LI-BIRDThe Rupa Tal initiative was designed by LI-BIRD (Local Initiatives for Biodiversity Research and Development) a Pokhara-based non-profit that has done extensive work on agrobiodiversity conservation and ecosystem restoration to improve local livelihoods."The increase in fish productivity, the yearly increase in net profits for the Rupa Lake Restoration and Fishery Cooperative and other lakes in Pokhara’s Lake Cluster such as the Begnas, Khaste, Maidi, Dipang are replicating Rupa’s successes with its Payment for Ecosystem Service,” says LI-BIRD’s Balaram Thapa.<a href="https://cdafn.org.np/wp-content/uploads/2020/10/CDAFN-CG-Best-Practices-Publication.pdf" target="_blank" rel="noopener noreferrer">Riverbank farming</a> in Mohattori is another of Nepal’s best practices in ecosystem services. Upstream conservation through reforestation, water conservation, and flood control, communities downstream were able to re-cultivate on floodplains not only providing economic welfare but also conserving the riverine ecosystem.With limited resources, Nepal has conflicting and competing priorities such as food security, livelihoods, development, infrastructure, and protecting land and livestock. Ecosystem protection is not high on the list of priorities.Nepal is now working with its international partners on a green post-Covid recovery framework that addresses climate impact, improve livelihoods, and build resilience.“This support framework aims to accelerate low-carbon, climate-resilient development by prioritising green job creation and investment to maximise Nepal’s growth, reduce emissions and vulnerability, and is sustainable,” says Simon Lucas of the Foreign, Commonwealth and Development Office (FCDO) in Kathmandu.Every dollar spent on ecosystem restoration can create up to <a href="https://www.worldenvironmentday.global/about/ecosystem-restoration" target="_blank" rel="noopener noreferrer">30 dollars</a> in economic benefit. The use of nature-based solutions not only protects the environment, but provides economic benefit to local communities.As the experience of Pokhara and Mahottari have shown, protecting the ecosystem preserves biodiversity, conserves natural resources, strengthens local economies and allows local people to adapt to the climate crisis.Diya Rijal is a communication consultant for the UK Government-funded Policy and Institutions Facility.

Economic benefits of saving the ecology

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.

ecosystem-restoration

Saving the waters of life

Economic benefits of saving the ecology

Kangchenjunga: too sacred to climb?

Water for Life

Saving the Kusunda language from extinction

Turkish finance