<figure><img width="1500" height="1122" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141124/636cfc3f9c7e80680e0a0b7ajpeg.jpg" alt=""/><figcaption>Minor girls from Nepal stopped at the Indian border at Gaddachowki last week by an anti-trafficking group. They are handed over to their parents through the police if they are suspected to be victims of smugglers. All photos: NAMRATA SHARMA</figcaption></figure>The checkpoint at the India-Nepal border here has a whole range of Nepalis crossing over: innocent Nepali workers in search of jobs in India so they can support families back home, quite a few Indian workers crossing over, <a href="https://archive.nepalitimes.com/article/nation/epicentre-trafficking-migration,3256" target="_blank" rel="noopener noreferrer">Nepali girls being trafficked to India</a>, young women snared into relationships with Indians via social media, or people travelling for medical treatment in both directions.However, the <a href="https://www.nepalitimes.com/here-now/nepali-workers-returning-to-india/" target="_blank" rel="noopener noreferrer">open India-Nepal border</a> is also associated with crime and smuggling of goods, drugs, and people. The problems seem to have got worse in the past year of the pandemic, according to participants at a crossborder conference of Indian and Nepali journalists organised by the Human Rights Journalist Association in Dhangadi last week.The conference came soon after the disappearance of a young Nepali man who plunged into the swollen Mahakali as he tried to cross Nepal’s western border into India by hanging below a wire bridge. The SSB (Indian border security force) reportedly cut the wire with a hack just as the man was crossing.The man’s body has not been found. The case got high profile coverage in the Kathmandu media, putting Nepal’s new government in a tight spot, and threatening once more to sour the rocky relations between the two countries. Indian Journalist Rakesh Tiwari of the Hindustan Times in Dharchula claimed the Indian SSB would have never cut the cable on purpose while someone was crossing. “Actually, the border guards must have been trying to stop smuggling and did not know that a person was coming across on the wire,” said Tiwari. “It would not have been done intentionally, and unlike other border points, there have always been good relations between Nepal’s Darchula and Dharchula on the Indian side even during the pandemic.” Indeed, the open border between India and Nepal allows unrestricted travel in both directions, and during the pandemic checkpoints have had to deal with tens of thousands of Nepali and Indian migrant workers returning to their own countries. <figure><img width="1500" height="1122" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141124/636cfc429c7e80680e0a0b7bjpeg.jpg" alt=""><figcaption>The booth of the Peace and Rehabilitation Centre (PRC) stops 5-6 minors suspected of being trafficked to India at the border near Dhangadi.</figcaption></figure>Tiwari felt the death in Darchula spotlighted the border, and gave the wrong impression that there has always been tension and acrimony between people on the two sides.Although the plight of <a href="https://www.nepalitimes.com/here-now/workers-return-to-jobless-nepal/" target="_blank" rel="noopener noreferrer">Nepalis going to India</a> is often highlighted in the Kathmandu press, there are other problems that go unnoticed. For example, although many Nepalis go to India for medical treatment, there are also Indians streaming to Dhangadi Hospital for treatment. But they are now stopped by the Nepali authorities because of the pandemic.Indian journalist Mahesh Singh Bhadauria of the Dainik Jagaran Gaurifanta says this is unfortunate because Nepalis needing hospital treatment in Delhi are allowed smooth passage even during the pandemic. “It is very inhumane for the Nepali authorities to stop Indian patients from the border region seeking treatment in Dhangadi because they are often the poorest people,” Bhadauria said.Participants at the conference agreed that small problems at the India-Nepal frontier tend to get magnified by the media in both countries, and ultimately it is the <a href="https://www.nepalitimes.com/latest/lockdown-limbo-in-no-mans-land/" target="_blank" rel="noopener noreferrer">people living near the border on both sides who suffer from new rules and restrictions</a>. This is especially true during the Covid-19 crisis when the most vulnerable people are put at even more risk by overcrowding and lack of sufficient testing and quarantine facilities. It is the poorest and most distressed Nepalis who suffer: either when they are trying to leave the country for India, or returning. This pushes them even deeper into a vicious cycle of poverty.At the Indian border near here, there are again long lines of Nepali families queued up to cross over. The pandemic has heightened their desperation as they headed out to jobs in India. <figure><img width="1500" height="1122" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141124/636cfc469c7e80680e0a0b7cjpeg.jpg" alt=""><figcaption></figcaption></figure><img width="1500" height="1122" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141124/636cfc499c7e80680e0a0b7djpeg.jpg" alt=""><img width="1500" height="1122" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141124/636cfc4c9c7e80680e0a0b7ejpeg.jpg" alt="">Among them is a young woman carrying a baby, and she is stopped by a member of Nepali non-profit, Peace and Rehabilitation Centre (PRC), that is working to prevent human trafficking, especially of Nepali women to India.“Where are you going in India,” asked Sanjeet Singh, at the PRC booth at the Gaddachowki checkpoint one morning last week. Although she was with an infant, she looked like a minor herself.A man standing nearby answered on her behalf that they were going to Bengaluru to work. Not convinced, Singh asked for her Nepal citizenship card which she did not have. She looked like a minor.The man looked disappointed. They could very well be telling the truth, but the girl who fit the profile of someone being trafficked, and the police tried to get in touch with her parents.At the PRC booth, there is another 18-year-old girl from Dang who is accompanied by a boy from Kailali claiming to be 22, and living and working in Bengaluru. He said they wanted to get married, even though the girl was below the minimum age for marriage.The girl said she had <a href="https://archive.nepalitimes.com/article/nation/love-in-the-time-of-facebook,2021" target="_blank" rel="noopener noreferrer">met the boy on Facebook</a>, and they had been together for four years. She said at home her parents were always fighting each other, and she wanted to escape. The boy’s story was the same: they developed relationship via Facebook but it was the first time they met. He had come from Bengaluru to take her. Suspicious, the PRC booth handed the two over to the border police who called the girl’s father to come to Dhangadi to take her home to Dang. The boy is now in prison. <img width="1056" height="872" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141124/636cfc4f9c7e80680e0a0b7fjpeg.jpg" alt="">Another 21-year-old woman from Kailali was also accompanied by someone she called her “boyfriend” from Biratnagar. However, he had an Indian identity card, and said he had permission from her parents to take her to India to get married.The PRC team was trying to contact the girl’s parents to find out if this was true. She would be in a shelter run by the centre till both parents come, and if they agree they would be allowed to cross into India. “We have had 5-6 cases like these every day since the pandemic,” says Umesh Shiwakoti of PRC in Kailali district. “We are at the border round the clock with the police to stop human trafficking. Sometimes it is difficult to find the facts, but we try our best.”Such is the <a href="https://www.nepalitimes.com/here-now/nepali-workers-returning-to-india/" target="_blank" rel="noopener noreferrer">desperation of Nepali workers headed to India</a> that they are willing to risk being cheated by bus operators and others to find a job in an Indian city. Many have taken loans to make the trip, and have to work many months before they can pay back the debts.

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People-to-people at India-Nepal border

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109171152/636bdb129c7e80680e0802a1jpeg.jpg" alt="" width="2106" height="1404"/><figcaption>Photo: MONIKA DEUPALA</figcaption></figure>Mohan and Sarita (name changed) studied together in the same school from Grade 6 onwards. They were friends initially, but fell in love and wished to be together, though underage.Sarita’s parents did not approve of this relationship. They restricted her from going to school, and having any interaction with Mohan. Both then decided to quit school and elope, even though they knew marriage before age 20 was illegal.They crossed the border into India, to get married. But the parents of Sarita filed a police complaint against Mohan charging him with human trafficking, and rape of a minor.After a year, Sarita and Mohan returned to the village with a baby. Mohan was detained and taken to court. By this time, Sarita’s own parents had forgiven her and accepted her child. They were also sympathetic towards Mohan.Sarita’s father approached the police to withdraw his case, but it was not legally possible. Today, Mohan is serving out his sentence. His father-in-law regrets having filed a police case against him. He takes lunch for Mohan every day in jail.This is not an isolated case. As per the Nepali law the age of consent is 18 years. Girls, in such instances, have been mostly sent back to their parent’s home and the boy, if under 18, is sent to a correction home.<a href="https://www.nepalitimes.com/banner/child-marriage-in-nepal-eloped-at-13-mother-by-17/">Child marriage in Nepal, eloped at 13, mother by 17</a>, Sewa BhattaraiAs per the <a href="http://www.moljpa.gov.np/en/wp-content/uploads/2018/12/Civil-code.pdf" target="_blank" rel="noopener noreferrer">National Civil Code Act 2017</a>, the legal age of marriage has been raised to 20 for both boys and girls so that young people can finish school, become independent and mature before they can make informed marriage choices.However, there is a wide gap between the purpose of the law and practice, and social norms. This gap needs to be addressed for the law to be effectively implemented. In 2014, at the Global Girl Summit held in London the Minister of Women, Children and Senior Citizens made a pledge to <a href="https://www.nepalitimes.com/here-now/can-nepal-end-child-marriage-by-2030/" target="_blank" rel="noopener noreferrer">end child marriage by 2030</a>, a commitment reflected in the National Ending Child Marriage Strategy.Marriage is viewed as a traditional and religious institution and is considered a ‘must’ for girls in Nepali society. Parents and members of the family are expected to be responsible for the marriages of their daughters and sisters.The reasoning is ‘protection of girls’, ensuring a ‘secured future’ and a ‘better life’.  Girls are also seen as an economic burden on families, and the pressure of dowry has made this worse. Girls from a very young age are also socialised in such a manner that they see marriage as the only possible future.Many girls feel a sense of security when married, and also perceive marriage as the beginning of their lives. Even among school girls one rarely finds a girl brave enough to declare that she may consider marriage only after school, or may not wish to marry at all.<a href="https://www.nepalitimes.com/here-now/can-nepal-end-child-marriage-by-2030/">Can Nepal end child marriage by 2030?</a>, Namrata SharmaThe thinking of parents, family members and even the young girls are shaped by strong patriarchal mind-sets that view girls as objects to be married off to a ‘permanent home’. The result of all this. Our girls are not safe, and parents play a part in keeping it that way.In reality, the expectations that the girls and their families have of marriage are not always met. With weak agency, low self-esteem, and less confidence, girls are unable to negotiate equal status in marriage.The unequal power relationship between men and women always place young married girls as subordinates – they are expected to solve their married life challenges by themselves.Parents mostly shrug their shoulders if married daughters land in trouble from in-laws. Girls are often left alone to fight their fight. Despite being aware of their rights, lack of economic independence, confidence to speak up for themselves and poor knowledge of sexual and reproductive health among the girls result in unwanted pregnancies, gender-based violence and, sometimes even rape.<a style="outline: 0px;" href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/ending-child-marriage-in-Nepal,3864">Not just a social problem, but an economic one</a>, Elizabeth Hanna Satow<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109171152/636bdb159c7e80680e0802a2jpeg.jpg" alt="" width="490" height="565">Nepal has the third highest rate of child marriage in the region, after Bangladesh and India. The Nepal Demographic Health Survey (NDHS) 2016 showed that on average women marry four years earlier than men (17.9 years versus 21.7 years). And the Multiple Indicator Cluster Survey 2019 revealed that nearly 14% of women 20-24 years had given birth before age 18.But change is happening. As per the Demographic Health Survey of 2016, the proportion of young women age 15-19 who have never been married has increased from 56% percent to 73%, indicating a positive trend toward later marriage. However, the challenges for educated, economically independent girls and young women are equally tough and slightly different from those of the uneducated.<a href="https://www.nepalitimes.com/latest/child-marriages-up-during-nepal-lockdown/">Child marriages up during lockdown</a>, Namrata SharmaThey have to deal with multitasking at home and work equally well, manage the expectations of joint family members, and if not met, deal with separation and divorce. Expectation of marriage, disapproval of living a self-governing, economically independent life without marriage is also not accepted with respect and appreciation by the society.Local political leaders have been trying to reduce the legal age of marriage down to 16. Their argument is that marriage at the age of 20 years is too late, and to ‘keep’ the girl at home unmarried until then is not advisable.The extreme social control of girl’s sexuality encourages early marriage and unsafe relationships. On one hand, the control of female sexuality is somehow supported by legal restriction of age for sexual relationship between girls and boys.<a href="http://archive.nepalitimes.com/news.php?id=19596#.X4wTuNAzbIX">No time for school</a>, Nepali TimesOn the other hand, rapidly changing external context offers both boys and girls more opportunities for interaction through education platforms, or social media. In urban areas, it is increasingly common to see young girls and boys in friendship and sometimes also in relationships. Sooner or later, this trend will gradually expand to the rural areas also, posing serious challenge in implementing the law.We urgently need a debate about the challenges of implementing the law and existing social norms around marriage and sexual activity between young people. We need to shift our thinking, mind-sets and beliefs to provide space and opportunity for girls to grow and make their own life choices.Children should be exposed to untraditional gender norms, so they do not automatically adopt those of their parents’ generation. Girls and boys should learn about sexuality and reproductive rights in a way that empowers them to make safe and consensual choices.Girls should be allowed dreams that go beyond marriage, and it should not be promoted as an ultimate destination for girls. The institutional features of marriage are accountable for 23% of married women experiencing domestic violence. We cannot make such high rates of failure the end destination for our girls.<a style="outline: 0px;" href="https://www.nepalitimes.com/latest/more-child-marriages-in-locked-down-nepal/">More child marriage in locked down Nepal</a>, Nepali TimesAwareness alone will not be enough to break entrenched feudal and patriarchal mind-sets of both of men and women. Better education alone will not change these harmful practices. Sexuality of adolescent girls and boys needs to be better understood and accepted. Parents should support, not hinder, that journey.Nepal’s policies assure that girls have opportunity for education, employment and exercise their rights. But increasing instances of elopement prove that most parents have failed.  But we need to bridge the gap between the law and the social norms.Karuna Onta, PhD, is the Social Development Advisor at the British Embassy in  Kathmandu.

Too young to marry

In the black and white photograph, General Wangdu smiles broadly in front of the dusty cactus garden in Kathmandu’s Annapurna Hotel. With an ill-fitting jacket and shaggy hair he looks benign enough, but this was the last leader of the Tibetan freedom fighters who led the resistance against the Chinese from their remote mountain hideouts in <a href="https://nepalitimes.com/here-now/comings-and-goings-in-mustang">Mustang</a>. Five months later, Wangdu was dead. Snapped in March 1974, I had only recently arrived in Nepal. How did I meet this legendary fighter? Possibly with his devoted camp follower, Lynne Klapecki, and probably in the Om Restaurant near Freak Street which was the preferred <a href="https://nepalitimes.com/banner/hippie-trail-nostalgia-in-kathmandu">hippie hang-out</a>. Om Lobsang and his brother Yeshe were <a href="https://archive.nepalitimes.com/page/earthquake-brings-back-memories-of-camps-for-tibetan-refugees">refugees from East Tibet </a>whose cafe offered a friendly welcome and<a href="https://nepalitimes.com/multimedia/momo-loco"> the best momos</a> - they became my in-laws after I married their eldest brother Tenzin, but that was a decade later.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_4573b34282b0f5395c007243d6bef12c7ba76bfd520419e994cdcea048d795a1.jpg" data-media-id="editor_4" data-image-id="2025052403054_4573b34282b0f5395c007243d6bef12c7ba76bfd520419e994cdcea048d795a1" data-rendition-name="original" width="1000" height="1583" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>Photo: LISA CHOEGYAL</figcaption> </figure>  Wangdu’s English was enthusiastically rudimentary, but even riding around town with him on the back of an aging <a href="https://nepalitimes.com/here-now/kathmandu-s-new-motorbike-museum">motorbike</a>, he was a commanding presence. Always flanked by armed outriders, impressive scars marked his forearms and a pistol hung from the cord around his neck. A charismatic guerrilla leader, Wangdu was celebrated by his followers for his tough commitment and respected for his measured pragmatism. He seemed so young to have shouldered such a responsibility of command, leading hundreds of hardened <a href="https://archive.nepalitimes.com/article/nation/50-years-after-the%20raid-into-Tibet,1012#google_vignette">Khampa combatants </a>through what had been a particularly <a href="https://nepalitimes.com/news/heavy-snowfall-over-nepal-himalaya">brutal winter in Mustang</a>, the last bastion to hold out against the Chinese invasion of their Tibetan homeland.&nbsp; The freedom fighters of Tibet, known as the Chushi-Gangdruk, had emerged to resist the <a href="https://nepalitimes.com/editorial/territorialism">Chinese takeover</a> of Tibet during the 1950s. Estimated to be 80,000-strong at the time of <a href="https://nepalitimes.com/here-now/what-or-who-after-the-dalai-lama">the Dalai Lama</a>’s final escape to India in 1959, the sheer number of Chinese deployed into Tibet eventually forced the Chushi-Gangdruk to retreat to Mustang, From this high Himalayan stronghold, they continued cross-border raids on the Chinese People’s Liberation Army (PLA) throughout the 1960s.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_8a4a935ba25ae79dc3a63bb5c14626927020e5ec098093c45ccb9a5982e009fd.jpg" data-media-id="editor_10" data-image-id="2025052403054_8a4a935ba25ae79dc3a63bb5c14626927020e5ec098093c45ccb9a5982e009fd" data-rendition-name="original" width="1114" height="676" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>Guerrillas known as the Chushi-Gangdruk emerged to resist the Chinese annexation of Tibet during the 1950s. Photo courtesy: MIKEL DUNHAM</figcaption> </figure>  Their Kathmandu base was a small discreet lodge in a back lane near Rani Pokhari. Sipping sweet tea from a blue mug with a chipped lid, I sat bemused in a corner of the Mustang Hotel room whilst Wangdu and his cohorts received a battered brown suitcase from their CIA connection, a tousle-haired American in a leather jacket. Heaved onto the dingy bedspread that covered the thin mattress, it was clicked open to reveal piles of neatly stacked dollar bills.&nbsp; I cannot think why Wangdu allowed me to witness this handover but I was clearly no threat, a newly arrived world traveller with no understanding of the stakes nor any Nepali or <a href="https://nepalitimes.com/multimedia/tibetan-music-in-nepals-sacred-valley">Tibetan language</a>. Despite armed guards in the corridor,Wangdu radiated confidence and bravado, and there was a practiced familiarity to the tense transaction. This deadly dance for many years had been funded by the Americans, tolerated by <a href="https://nepalitimes.com/here-now/the-kingdom-within-a-republic">Mustang’s residents</a>, and permitted by King Mahendra and the Nepali authorities who it suited to turn a blind eye.&nbsp; But Mahendra died in 1972, and times were changing. Richard Nixon’s ping-pong diplomacy thawed the cold war and signalled a fresh entente with China. Nepal’s yet-to-be-crowned <a href="https://nepalitimes.com/here-now/if-birendra-was-alive-nepal-could-still-be-a-monarchy">King Birendra </a>was under pressure to curb the irritating incursions against the PLA launched from the Nepali territory of Mustang. Keen to appease his northern neighbour, on several occasions the King summoned Wangdu for peace talks but, despite increasingly overwhelming odds, Wangdu refused to surrender.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_a8efd5cfb92cd997bd7cb74296a936fef46e2f7428f9cd642b03f1ac4ea11ecb.jpg" data-media-id="editor_14" data-image-id="2025052403054_a8efd5cfb92cd997bd7cb74296a936fef46e2f7428f9cd642b03f1ac4ea11ecb" data-rendition-name="original" width="1055" height="885" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>General Wangdu flanked by two Tibetan resistance fighters in Mustang in the 1970s. Photo courtesy: MIKEL DUNHAM</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_75969125a745847a2ef82b6fe8b9106c0b21a116d85b8efdf5d2ee89a347bb31.jpg" data-media-id="editor_15" data-image-id="2025052403054_75969125a745847a2ef82b6fe8b9106c0b21a116d85b8efdf5d2ee89a347bb31" data-rendition-name="original" width="1044" height="792" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>King Birendra with General Wangdu (right in dark glasses) taken in 1974 possibly in Mustang after one of their few attempts at negotiation. Photo courtesy: RAJRNDRA KUNWAR</figcaption> </figure>  While I naively rode pillion around Kathmandu in the spring sunshine, Wangdu was in the midst of what turned out to be his final round of negotiations with the Nepal government. Refusing to cease hostilities with the Chinese, Wangdu must have suspected the cost of his decision, making his cheerful smile in the photograph all the more poignant and brave. It was only much later that I appreciated the significance of the moment. Wangdu had been sent to replace the first resistance leader in Mustang, Baba Gen Yeshe, a much derided corrupt character who stole money meant for his troops and exploited fleeing refugees by seizing their treasures. Baba Gen Yeshe never forgave Wangdu,and sought revenge in May 1974 by betraying him and his commanders to the Nepal authorities. Renewed Chinese incursions from the north, active PLA collusion with the Nepali forces under the new King, and treachery from within the Chushi-Gangdrukranks combined to seal their fate.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_e0987a7c90d76431b0d7d5e6115ebfe3dbda7ab939e5941e079c18d722e884c0.jpg" data-media-id="editor_16" data-image-id="2025052403054_e0987a7c90d76431b0d7d5e6115ebfe3dbda7ab939e5941e079c18d722e884c0" data-rendition-name="original" width="1400" height="769" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>British television journalists George Patterson and Adrian Cowell embedded themselves with Khampa guerrillas and accompanied them from Tsum Valley on a cross border raid on a Chinese Army convoy in 1964. Photo: ESSAYS ON NEPAL / SAM COWAN</figcaption> </figure>  Mikel Dunham, renowned author of Buddha’s Warriors, writes: ‘It is possible that Wangdu was waiting for some cue from the Dalai Lama’s government-in-exile in Dharamsala, India. It is equally possible – during that last, <a href="https://nepalitimes.com/multimedia/the-human-cost-of-nepal-s-yarsa-gold-rush?fbclid=IwZXh0bgNhZW0CMTEAAR31-Cqw8oyIwMPzf_35e4Skr0ululJvLf3_vDkzHn-AYG2h8uPw2rqqErg_aem_tGVn5coY1-jA7fze_xqhew">desolate winter </a>– that he made the decision to go out in glory rather than admit defeat. Over the last fifteen years, Wangdu had experienced Tibet’s organized resistance being squeezed and shoved around by every conceivable outside force.&nbsp; First they had been pushed out of their own country by the PLA; then they had been refused sanction while on <a href="https://nepalitimes.com/opinion/borderlines/nepal-india-trans-boundary-bonds?fbclid=IwAR0PpJ5zUEbwdug3g_U3ar6FUugngRY0S8Tl2v_7wqzrsHmXWcXsKjvL4t4">Indian soil</a>; then they were abandoned by the Americans because, apparently, Nixon wanted to make friends with Wangdu’s mortal enemies, the communists; then they had been betrayed by the vampiric Baba Gen Yeshe – a Tibetan and, even worse, a fellow Khampa; and now, finally Wangdu’s army was being evicted by the Nepalis. One thing was certain: Wangdu was a warrior. To imagine Wangdu simply giving up and settling down in the pacific squalor of a <a href="https://nepalitimes.com/here-now/elderly-left-in-bhutan-refugee-camp">refugee camp </a>was unthinkable.’  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_8fc1ffef4ae751628b90ae781b66e11e51e4fdde2787207c9042efbee345ce49.jpg" data-media-id="editor_20" data-image-id="2025052403054_8fc1ffef4ae751628b90ae781b66e11e51e4fdde2787207c9042efbee345ce49" data-rendition-name="original" width="500" height="746" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>The much derided Baba Gen Yeshe, the first Tibetan resistance leader in Mustang, who betrayed Wangdu for personal gain. Photo courtesy: MIKEL DUNHAM</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_b1d833cdb00d3ac4416b844d8730475cd88c238caaaf8da69889a584eea229a3.jpg" data-media-id="editor_21" data-image-id="2025052403054_b1d833cdb00d3ac4416b844d8730475cd88c238caaaf8da69889a584eea229a3" data-rendition-name="original" width="500" height="656" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>Aditya SJB Rana of the Royal Nepal Army whose team ambushed Wangdu and his cohorts at the top of Tinker Pass in Darchula, West Nepal. Photo courtesy: GAUTAM SJB RANA</figcaption> </figure>  By August 1974 the game was up. Wangdu and six of his exhausted party were killed on their horses by <a href="https://archive.nepalitimes.com/news.php?id=7270">the Royal Nepal Army</a> on the brink of escape. The officer in charge, Aditya SJB Rana, cleverly predicted their route into India after they failed to silence a police radio in Yari. A carefully laid ambush trapped them near the summit of the Tinker Pass in Darchula,at 5,000 meters the highest military operation of its time. Wangdu’s body was helicoptered to Kathmandu, and a big show made of the royal Nepal victory.&nbsp; The Tibetan armed insurgency against China had reached its end.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250524030520_3ff9c6fc85a65bc9a2c3afe9736d9f5f9413de752e790a5d9dca0981ea94f9b4.jpg" data-media-id="editor_23" data-image-id="20250524030520_3ff9c6fc85a65bc9a2c3afe9736d9f5f9413de752e790a5d9dca0981ea94f9b4" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="The last days of the Khampa NT"> </figure>

The Last Days of the Khampa

Starting 17 September Turkish Airlines will fly daily to Seville, one of Spain’s major tourist draws. This is Turkish’s sixth destination in Spain after Madrid, Barcelona, Valencia, Malaga, and Bilbao. Seville is in the Andalusia region on Spain’s south coast with a rich Moor history. There are approximately 30,000 Nepalis living in Spain.&nbsp;

Turkish to Seville

The newly-formed Himalayan Art Council is set to launch Nepal’s National Art Protection Platform that seeks to preserve <a href="https://nepalitimes.com/banner/the-history-of-heritage">Nepal’s unique cultural heritage </a>using<a href="https://nepalitimes.com/here-now/artificial-censorship"> AI-powered tools</a>. The Council seeks to safeguard <a href="https://nepalitimes.com/banner/nepali-art-going-places">Nepali art works</a> from neglect, theft and counterfeiting as well as preserve existing artwork and celebrate living masters by giving them a cultural space to continue the <a href="https://nepalitimes.com/banner/sacred-survival">sacred art traditions</a>. "We are introducing a new digital platform designed to preserve, verify and elevate <a href="https://nepalitimes.com/banner/nepals-new-generation-of-alternative-artists">Nepal’s art for generations to come,</a>” says a statement from the Council, adding that the digital platform will use AI told for authentication and blockchain to keep track of works of art. Artists can now be protected by <a href="https://nepalitimes.com/multimedia/ayo-ai?fbclid=IwAR1uwmTVq4gUB70ljfRezjzukD9ArWXPuMnUikopeQ8PoiZMjicToPSwhKE&amp;=1">AI tools</a> that detect forgeries, identify their work even when unsigned, and ensure they receive proper recognition and credit. The archives will be searchable with translated inscription and interactive guides. Says curator Meena Lama: “AI and blockchains are tools that give us the power to detect fakes and identify unsigned paintings and track every piece. With these tools we can restore trust, secure authorship and give artists the dignity they deserve.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250514170544_2ab58f6313c0458f75114a692b0016bd9efb3b59d5f8f07f0da72e1e37b82f53.jpg" data-media-id="editor_6" data-image-id="20250514170544_2ab58f6313c0458f75114a692b0016bd9efb3b59d5f8f07f0da72e1e37b82f53" data-rendition-name="original" width="1300" height="1000" loading="lazy" alt="Artwork at the Traditional Art Exhibition at Patan Museum."> <figcaption>Artwork at the Traditional Art Exhibition at Patan Museum.</figcaption> </figure>  The Council is also holding an exhibition of Nepali cultural masterpieces with 50 historical <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Buzz-the-art,671">thangka and paubha </a>by past masters and <a href="https://nepalitimes.com/review/between-the-sacred-and-everyday">contemporary works by current artists</a>. This curated collection is a living tribute to <a href="https://nepalitimes.com/here-now/when-yaks-go-so-does-culture">Himalayan culture</a> with economic depictions of deities, mandala and sacred narratives. The exhibition at <a href="https://nepalitimes.com/multimedia/a-portal-into-patan-s-past-and-present">Patan Museum</a> also provides an opportunity to meet painters and custodians of art and culture. Read also: <a href="https://nepalitimes.com/review/golden-deities">Golden deities</a>, Sewa Bhattarai ‘The exhibition is only the first step in a long journey to ensure that Nepali art is no just seen but fully understood, <a href="https://archive.nepalitimes.com/article/nation/Narratives-of-Faith-and-Memory-Remembering-the-Lost-Sculptures-of-Kathmandu-exhibition,987">protected and remembered</a>,’ the Council says. Artist Kailash K Shrestha of Artudio has spent decades promoting thankha and paubha traditions because of their beauty and devotional meaning. But he also says artists are underpaid, exploited and ignored. He adds, “AI and blockchain are not just buzzwords, they are powerful tools that can protect Nepal’s artists from fraud, verify authenticity and build a permanent record of provenance.” Traditional Art Exhibition Till 17 May Patan Museum

Digital protection for Nepal’s art

<a href="https://www.instagram.com/prabalgurung/" target="_blank">Prabal Gurung</a> left Nepal for New York in 1999 to escape years of bullying, sexism and homophobia, and to pursue his dream of becoming a fashion designer. He <a href="https://www.youtube.com/watch?v=KqN0VaoAI5w" target="_blank">realised his dream</a>, but did not escape discrimination and racism in the new world. Propelled by passion for fashion, Gurung overcame everything America threw at him. He has attained <a href="https://www.vanityfair.com/style/story/prabal-gurung-recalls-his-first-met-gala-when-zoe-saldana-was-at-his-side?srsltid=AfmBOooy-H0oGgxMit864FnW_Pmw8mUnV8rYrh-co-f6OyYK6m2ip5hP" target="_blank">fame and recognition</a> for his haute couture dress designs while remaining true to his Nepali roots, and is even more resolute in <a href="https://www.youtube.com/watch?v=dSmNauyzACk" target="_blank">fighting prejudice</a> in all its forms. Prabal Gurung’s newly-released memoir <a href="https://www.amazon.com/Audible-Walk-Like-Girl-Memoir/dp/B0DG11HCDQ?fbclid=IwY2xjawKZfpxleHRuA2FlbQIxMQABHuZcIJO2OXyXcRm1oq1iG6wzeoF7VJFrQ7GXOFI0YxuZZ4id_CNvSZSZZIna_aem_pG_mOKG73RTnYvN8JaC4fA">Walk Like a Girl</a> is a saga of harrowing abuse in boarding schools in Nepal and India, only finding himself facing a different kind of bullying in the US. He prevails over it all to be where he is today: an award-winning American fashion designer with his own label. Walk Like a Girl was launched last week in New York at a time when everything Gurung fought for — tolerance, inclusion and diversity — are in retreat in his adopted country because of a president who has espoused a culture of bullying. The book is a searing, raw exposé of how cruel and abusive people can be even at a young age in school. On the other hand, it also shows that there are generous, compassionate and open-minded souls out there. In his book, <a href="https://www.youtube.com/watch?v=K4le_uWX7YE">Prabal Gurung</a> calls out those who tormented and tried to hold him back (some of their names have been altered). The moral of his story is: resist, never stop believing in yourself, do not let others define you, never lose sight of your dream, and help those who have been kept out. “Walk like a girl” was a slur used by bullies back in school in Nepal and India for Gurung’s effeminate ways. He fought back then, and he is still resisting by turning those words into something to be proud of.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170544_4ffc9c3f565dd2cfa754d10b224816897b82bb31ebaee91b6d79d469fc96f14e.jpg" data-media-id="editor_6" data-image-id="20250519170544_4ffc9c3f565dd2cfa754d10b224816897b82bb31ebaee91b6d79d469fc96f14e" data-rendition-name="original" width="1000" height="1253" loading="lazy" alt="Prabal Gurung NT"> <figcaption>Prabal Gurung at home in Kathmandu in the 1990s.</figcaption> </figure>  “Living through it all was one thing, but writing about it is one of the hardest things I have done in my life,” admitted Gurung during the launch. “I broke down constantly during the six-year writing process.” He continues: “I did not want this to be a victim’s book. I did not want to burden my readers with my emotions. I wanted my struggle to be an inspiration for others facing what I faced. I am grateful to those who bullied me in school, they made me a stronger person ready to face the world.” Indeed, this book is a departure from his earlier one titled simply, Prabal Gurung (Abrams, 2019), which was a lush pictorial autobiography of his career in fashion. Walk Like a Girl is not a typical fashion book, it is an intimate tale of <a href="https://archive.nepalitimes.com/news.php?id=16997">Gurung’s travails and triumphs</a>, and how he willed himself to succeed. Prabal pays a lavish tribute to his mother Durga Rana. We find out she is a descendant of the first wife of the eldest son of Jang Bahadur Rana who was banished to Palpa in the late 19th century. Prabal’s father served in the Singapore Police and that is where he was born before the family returned to Nepal when he was four. Gurung relates with brutal honesty about the violence his mother endured from his father. Durga raises three children as a single mother in Nepal, and Prabal credits her for his fierce determination to resist patriarchy and injustice, which in time manifests itself in his hyper-feminine and subversive dress designs. Writing the book has been a cathartic experience for Gurung, who says he is now relieved of the burdens of his past. It no longer haunts him, and he does not have to prove anything to anyone anymore. Walk Like a Girl has life lessons not just for the <a href="https://www.instagram.com/p/DJmOcSgxdWz/" target="_blank">fashion industry</a>, but for every other profession. How can my job serve a greater cause? Gurung tells us his work is <a href="https://asiasociety.org/blog/asia/why-designer-prabal-gurung-doesnt-want-just-stick-fashion" target="_blank">bigger than just making clothes</a>, it is about making the world a better place because it could do with a lot of improvement.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170544_d75296ad8bfdc00d88935f40d23543c6fea3d4d6a10e61a99d6cfc6127f2ee5b.png" data-media-id="editor_10" data-image-id="20250519170544_d75296ad8bfdc00d88935f40d23543c6fea3d4d6a10e61a99d6cfc6127f2ee5b" data-rendition-name="original" width="1516" height="1000" loading="lazy" alt="Prabal Gurung"> </figure>  This story of chasing the American dream may sound familiar to many immigrants: knocking on doors for jobs, rejections, trying to survive from day to day on expensive rent, and dealing with subtle racism in white America. Gurung finds racism is rife, and he is often mockingly called ‘gaysian’. He writes: ‘There was a strong hypocrisy — this idea of independence felt like a marketting ruse … and for all the talk of feminism in America, these high society women were trapped by the patriarchy just like in Nepal and India.’ After a trek to the Khumbu region in 2013, Gurung is inspired to use the colours, palette and textures of Nepal for his collection exhibited on Manhattan’s 8th Avenue. A major buyer tells him bluntly: “Stick to making pretty dresses … if I need to see a collection like this, I could buy a copy of National Geographic.” The New York Times was equally dismissive: ‘The designer tries to draw connections between blistered techo-fabric used to construct it and the topography of his homeland, Nepal. But, at the moment, he has lost his map.’ One potential investor tells Gurung he cannot design for Americana because “you do not look American”. Gurung wants to use expletives, but restrains himself. After a fundraiser in New York for the Nepal earthquake in 2015, some belittled his effort, saying: “Here comes the saviour."&nbsp; Read also: <a href="https://nepalitimes.com/review/prabal-gurung-by-prabal-gurung">Prabal Gurung by Prabal Gurung</a>, Kunda Dixit The Gurkha DNA must be dominant in Prabal Gurung’s genes because he does not take such mistreatment lying down. When asked by a fashion publicist why he was designing clothes for fat people, he snaps back: “Because of people like you.” He joins the Black Lives Matter and #MeToo movements, launches the Shikshya Foundation charity in Nepal, and has powerful allies among celebrities who wear clothes he designed: Michelle Obama, Oprah Winfrey, Sara Jessica Parker, Kamala Harris, Deepika Padukone … it is a long list.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519150556_48a5f4211991a23fa85b64bbd5377575ca7081d97309d7542035591dda5180fe.png" data-media-id="editor_12" data-image-id="20250519150556_48a5f4211991a23fa85b64bbd5377575ca7081d97309d7542035591dda5180fe" data-rendition-name="original" width="1114" height="1534" loading="lazy" alt="Being Prabal Gurung by design"> <figcaption>Nigerian novelist Chimamanda Ngozi Adichie wearing Atelier Prabal Gurung’s design for Met Gala 2025 in which the theme was ‘Superfine: Tailoring Black Style’. </figcaption> </figure>  “I don’t dress women to look beautiful, they already are,” Gurung says. “I try to bring out their innate strength and grace.” <a href="https://www.instagram.com/stories/highlights/17908766880140171/" target="_blank">Admirers</a> tell Gurung he makes it all look so easy, but he used to put up a strong facade to not show his own vulnerabilities in public. “I was closed because of my childhood experiences,” he says. “I was always on guard to defend myself because I never knew where the next punch would come from.” But in <a href="https://www.youtube.com/watch?v=PPVepzPA210" target="_blank">Walk Like a Girl,</a> Gurung comes to terms with his vulnerability, and bares his soul. It has not been easy, it took sustained will power and support from his mother, sister Kumudini and a circle of close friends. “I made unbelonging my power,” he says. “Nepal is where I still have my heart and soul. Nepal grounds you. It is where people go to find themselves. But I escaped.” Recently appointed vice-chair of the <a href="https://cfda.com/about-cfda" target="_blank">Council of American Fashion Designers</a>, Gurung says: “I can’t believe I am here, it feels like it is happening to someone else. Writing this book, the healing has finally begun.” <h2>‘Everything is better in color’</h2> The Met Gala was two weeks later, and my table was an example of everything I’d been fighting for all these years as my guests represented everything I believed in: dynamic, powerful, influential women who were unapologetically original and unabashedly graceful. I was grateful to Anna for inviting me to host and dress a table that reflected my ethos—and for her guidance in doing so. I was also aware of the privilege as one of the first-­ever Asian fashion designers—not just from Nepal, but from the entire continent— to get the opportunity to do so. That fact was not lost on me. I reached out beyond the expected Hollywood celebrities and well-­known socialites to curate a table of exceptional women who inspired me. I invited Deepika Padukone and Alia Bhatt for their first-­ever Met Galas, as well as Michelle Yeoh, Mindy Kaling, Camila Cabello, Ashley Park, Denée Benton, KiKi Layne, Quannah Chasinghorse, and Grace Elizabeth. Together we checked many boxes: Asian, Black, Latinx, and Indigenous, each woman undeniably chic and powerful, a dazzling array of skin tones and experiences that proved my decades‑in‑the-­making hypothesis: everything is better in color. Excerpt from Walk Like a Girl Viking © 2025 by Prabal Gurung  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170520_6b91d560e9f072c37d16876901058c073a51ffa05e7ad1b9461d19e1c9c28215.jpg" data-media-id="editor_16" data-image-id="20250519170520_6b91d560e9f072c37d16876901058c073a51ffa05e7ad1b9461d19e1c9c28215" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Prabal Gurung book details NT"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170520_345240c21be400e2ce2ec629b52bd82bb53890e5bd86fe95b48340d84b5f1748.jpg" data-media-id="editor_17" data-image-id="20250519170520_345240c21be400e2ce2ec629b52bd82bb53890e5bd86fe95b48340d84b5f1748" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Prabal Gurung book details NT"> </figure>  &nbsp;