<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f519c7e80680e056e20jpeg.jpg" alt="" width="1400" height="924"/><figcaption>Photo: KEDAR SHARMA</figcaption></figure>It is said that food is eaten first with the eyes. But on our two-month food tour across Nepal recently, we felt that food may be first eaten with the ears. Delicious descriptions drew us to dishes even before we saw them.We heard of many exotic dishes: milk buried underground for six months in Jumla until it fermented into yoghurt, meat marinated for a week before it is eaten in Kalikot, meat belonging to the entire community cooked in a single dish in Gulmi. Cake-like dishes made of rice, millet and other flour that are not known outside the districts they are eaten in.Read also:<a href="https://www.nepalitimes.com/here-now/tharu-escargots/" target="_blank" rel="noopener">Tharu escargots,</a> Sewa Bhattarai<a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/here-now/food-of-the-royals/" target="_blank" rel="noopener">Food of the royals</a><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f549c7e80680e056e21jpeg.jpg" alt="" width="393" height="377">We have always been told that Nepalis don't have names that correspond to breakfast, lunch and dinner, but have only meals and snacks (khana and khaja). However, the Tharu have names for five different meals, according to the time of the day they are served in. Communities that migrated most, especially Brahmins and Chhetris, had lost most of their culinary heritage. Yet in Baitadi, we saw that those who had stayed behind retained their original foods.All of this led us to ask ‘What exactly is Nepal food?’ Is dal bhat tarkari the national dish? Are foods in Nepal original, and is there a commonality between the country’s varied cuisines?Bhat (steamed rice) cannot solely define Nepali food in a country where indigenous grains like wheat, corn, buckwheat, millet, barley and others are grown abundantly, and roasted and steamed into bread, boiled into porridge, or ground for storage. Any one of these can be taken as a staple food. Beyond that, lentils form an essential part of our diet, though their cooking varies according to geography and ethnicity.Read also:<a href="https://www.nepalitimes.com/?p=33917&amp;preview=true" target="_blank" rel="noopener">The superfoods of the Andes and the </a><a href="https://www.nepalitimes.com/?p=33917&amp;preview=true" target="_blank" rel="noopener">Himalaya,</a> Sonia Awale<a href="https://www.nepalitimes.com/?p=33901&amp;preview=true" target="_blank" rel="noopener">Much more than dal bhat,</a> Anil Chitrakar<a href="https://archive.nepalitimes.com/article/nation/vegetables-and-famous-veggie-dishes-this-Dasain,3951" target="_blank" rel="noopener">Vegetables are eaten Nepalwide</a>, mostly fried, and sometimes boiled. Oil to fry them in, and turmeric for its colour and medicinal property, are essential to Nepali cuisine. Green leafy vegetables saag differentiate the Nepali thali from North Indian ones. Gundruk, sinki, tama, kinema, and other foods made by fermenting leaves, bamboo shoots, or beans are common across Nepali kitchens. So are dairy products like milk, yoghurt and buttermilk, and it is a tradition to flavour rice with a bit of ghiu.As for meat, there is no uniformity. Some like pork and others buffalo, both forbidden by other communities. Nepali cuisine is lacking when it comes to dessert, and many communities do not even have the tradition of eating sweets.Nepal’s most exotic dishes are not found in restaurants but eaten only at home. While this preserves their taste, it also limits the dish to a small family group.Read also: <a href="https://www.nepalitimes.com/here-now/could-nepali-cuisine-go-global/" target="_blank" rel="noopener">Could Nepali cuisine go global</a>, Thomas HeatonIn this age of easily available packaged food, we are losing slow-cooked foods that once used to enhance the taste, smell and nutritional value of foods. Not just our recipes and cooking techniques, but our entire agriculture system has fallen prey to commercial agriculture, and many indigenous foods are not grown any more.After our culinary journey across Nepal, our conclusion is that there is no standard ‘Nepali food’. It is our duty to define, and refine, our ethnic dishes and preserve their originality. We need to get these dishes to restaurant tables around the world by cooking, eating and propagating them ourselves. Nepali food deserves to go worldwide.<h2>Tharu</h2>https://www.youtube.com/watch?v=3h10eHDoRt4Tharus who live in the plains make use of all the ingredients around them, including aquatic animals like fish, snails, clams, shrimp and crabs. You name it and Tharus make a delicious dish out of it. They are also famous for eating healthy, with their staple grains and vegetables steamed or boiled.It used to be that Tharu food was only available during the Maghi festival at Tundikhel. But Tharu restaurants in Kathmandu now provide the food all the year round. Barghar Restaurant in Kirtipur provides all the traditional Tharu delights, even crabs and clams.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f569c7e80680e056e22jpeg.jpg" alt="" width="1400" height="934"><figcaption> </figcaption></figure><h2>Thakali</h2>https://www.youtube.com/watch?v=4SL3kYsqWqsThough Thakalis live in Mustang where rice does not grow, Thakali restaurants have become synonymous with the typical Nepali dal bhat tarkari. That might be because they were historically traders and were exposed to foreign foods. The Thakali thali  use Himalayan spices like jimbu and timur. They have also retained many indigenous dishes like kanchemba (pictured, left), fries made of buckwheat, which grows abundantly in Mustang. Thakali food needs to be branded and standardised so that it doesn't lose its originality, and the production of local ingredients can be promoted.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f599c7e80680e056e23jpeg.jpg" alt="" width="1400" height="933"><figcaption> </figcaption></figure>Thakali food has come to mean tasty dal-bhat-tarkari, and spic and span Thakali restaurants can be found all over Nepal, and even abroad.<h2>Sherpa</h2>https://youtu.be/6Q_RbKoSQ2kSherpa cuisine is derived from Tibetan, and is designed for the cold harsh climate of the high mountains. Rigikur, a potato and buckwheat bread, is rich in butter and eaten with cheese sauce. Shyakpa, or meat soup, is consumed piping hot any time of the day. And su chiya, a unique salt and milk tea, is also had with dollops of butter. Tasmpa, a popular breakfast, is made by grinding grains like buckwheat, millet, wheat, or a combination of them, and is had with milk and honey.Though Sherpa food is rarely found  in most mainstream restaurants of Kathmandu, they are common in the Bouddha area. Newly opened Sherpa Cafe in Jhamsikhel caters to customers in Patan.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f5d9c7e80680e056e24jpeg.jpg" alt="" width="1400" height="963"><figcaption> </figcaption></figure><h2>Newa</h2><a href="http://archive.nepalitimes.com/article/review/food-review-Krishnarpan-Dwarikas,2542" target="_blank" rel="noopener">Newa cuisine</a> is rich and varied. Samye-baji is the standard mid-day snack and also a festive delight, where beaten rice is eaten with many vegetables and condiments. Spicy potato salad, bara (lentil flatbread), beans, soybeans and marinated buffalo meat are popular accompaniments.Almost every little alley in Kathmandu contains a Newari restaurant, serving samye-baji, bara, chatamari (rice bread), and other dishes. The choices range from low-end corner shops to high end outlets like Dwarika's Hotel in Battisputali.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f609c7e80680e056e25jpeg.jpg" alt="" width="500" height="446"><h2>Rai/Limbu</h2>https://www.youtube.com/watch?v=KKKIEeGA3AQPork meat is a staple of the Rai and Limbu communities in eastern Nepal. Sargemba (pictured), or blood sausage, is made by stuffing blood and seasonings into pig intestines, and then cut and fried before it is eaten. The pork curry Yangben-Fakso (left) is also unique, flavoured with a lichen called yangben, soaked in warm water and mixed with pork blood. It goes well with chamre  (fried rice) and kinema  (fermented beans).<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f619c7e80680e056e26jpeg.jpg" alt="" width="500" height="342"><figcaption> </figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f639c7e80680e056e27jpeg.jpg" alt="" width="500" height="342"><figcaption> </figcaption></figure>Rai/Limbu cuisine is rarely found in Kathmandu, except for a couple of restaurants in Nakhipot and Baluwatar. Raithane Resturant in Lalitpur promotes Nepali dishes and local ingredients, and includes a couple of these dishes in its menu.

original

674x448

610x380

500x500

400x266

400x240

400x203

301x200

1250x600

1084x550

Exploring Nepal’s culinary diversity

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141148/636a5eff9c7e80680e056dfdjpeg.jpg" alt="" width="1400" height="925"/><figcaption>Photo: DWARIKA'S HOTEL</figcaption></figure>With so many Nepalis living outside of the country, those of us who remain are often asked what keeps us here. The standard answer is: home food. Which is why it is sad to see many menus featuring the same momos, chowmein and fried rice, when we have so much culinary heritage on offer.We live a country where food is regarded as sustenance, and not a luxury. We eat to live. We eat when we arrive at a place where food is being served, not necessarily when we are hungry.Nepal is synonymous with the Himalaya, and more recently the world has woken up to the fact that we also have plains in the south and a plateau to the north. It is our unique location the gives Nepal its ethnic and culinary diversity. Which is why we must position our food as a product, service and a true lifetime experience.Read also:<a href="https://www.nepalitimes.com/?p=34079&amp;preview_nonce=2924ca6ef5&amp;preview=true" target="_blank" rel="noopener">Exploring Nepal’s culinary diversity,</a> Kedar Sharma and Kiran Sharma<a href="https://www.nepalitimes.com/here-now/tharu-escargots/" target="_blank" rel="noopener">Tharu escargots</a>, Sewa BhattaraiWe have so much more than dal bhat -- why have we kept all those dishes hidden from the world? Japanese, Chinese, Indian, Thai and Vietnamese food are now served all over the world why have we not  branded Nepali cuisine? Thakali and Newari restaurants are doing well, others should follow.At Lakeside in Pokhara, there is a restaurant called Fresh Elements that sources local ingredients to create world-class meals. At Dhakhwa House in Patan visitors prepare, cook and enjoy a great meal as part of the homestay package. Bhojan Griha in Dillibazar has been serving Nepali food with local music and folk dances for many years now.At the award-winning Dwarika's Hotel, <a href="http://archive.nepalitimes.com/article/review/food-review-Krishnarpan-Dwarikas,2542">the Krishnarpan 18-course dinner </a>(pictured above) is now a global brand and a lifetime experience. The yogurt of Bhaktapur, the sisno (nettle) soup on trek routes, millet, buckwheat and Tibetan bread, are all part of many menus now.We need to involve creative chefs who will help transform these and many more local ingredients into world-class dining experiences. We could develop our own Nepali version of Masterchef Australia.Read also:<a href="https://www.nepalitimes.com/?p=33917&amp;preview=true" target="_blank" rel="noopener">The superfoods of the Andes and the Himalaya,</a> Sonia Awale<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f039c7e80680e056dfejpeg.jpg" alt="" width="393" height="377">We want to see Nepal’s globally unique culinary heritage featured as a separate and stand-alone tourism offering. It can be done with a bit of creativity and entrepreneurial skills from tour operators, such as the growing trend of cooking classes for tourists.Read also:<a href="https://www.nepalitimes.com/here-now/the-superfoods-of-the-andes-and-the-himalaya/" target="_blank" rel="noopener">Exploring Nepal’s culinary diversity,</a> Kedar Sharma and Kiran Sharma<a href="https://www.nepalitimes.com/here-now/tharu-escargots/" target="_blank" rel="noopener">Tharu escargots,</a> Sewa BhattaraiDal bhat is all well and good but Nepal can offer so much more. We have some of the most unique spices and ingredients found nowhere else in the world. In Humla, for example, you can walk a whole morning across a meadow where thyme grows as far as the eye can see. Jhimbu gives Nepali dal the aroma and taste that Indian lentil cannot match. Mustang potatoes and lapsi are now much sought after.Global and domestic visitors travel to experiment, learn, have new and unique experiences, take photos, show off to friends and family back home, and then tell stories for the rest of their lives. A few may even write articles, or even a book, depending on how the experiences impacts them. Let us make Nepali food one of their ‘unforgettables’.Read also:<a href="https://www.nepalitimes.com/here-now/satisfying-trekker-appetite-for-adventure/" target="_blank" rel="noopener">Satisfying trekker appetite for adventure,</a> Sanghamitra Subba<a style="background-color: #ffffff; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/here-now/could-nepali-cuisine-go-global/">Could Nepali cuisine go global?</a>, Thomas HeatenBranding Nepal as a culinary destination will create new jobs, help our farmers grow high-value ingredients, keep tourists here longer longer and spend more. It will also give Chainpur and Palpa brass dishes a boost, along with dhaka napkins and tablecloth.Many local ingredients will find their way to the global marketplace along with the handcrafted serving plates and pans, ranging from clay to silverware. Everyone has to eat, why not make it a very unique truly Nepali experience?Anil Chitrakar is the President of Siddharthinc

Anil Chitrakar

Much more than dal bhat

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141148/636a5efb9c7e80680e056dfbjpeg.jpg" alt="" width="1000" height="1329"/><figcaption>Illustration: DIWAKAR CHHETRI</figcaption></figure>It is once more that time of year when Nepalis eat, drink, and make merry in family reunions. <a href="https://www.nepalitimes.com/editorial/octoberfest/" target="_blank" rel="noopener">Dasain</a> is what binds the Nepali world, together with our shared history and culture. The festival has transcended religion to become a time for society and the nation to unite in common celebration, and revive our collective hope for the future.Dasain is said to have its origins in a proto-Hindu harvest festival, the myths about the victory of good over evil and the goddess impaling a water buffalo came much later. With the monsoon over, paddy fields turn from green to gold, the clouds start blowing from west to east again, there is a nip in the air, and the hills are deep green. The snow mountains come out, shiny with new snow.In recent years, as more and more Nepalis travel overseas for work, study or to emigrate, <a href="https://archive.nepalitimes.com/article/nation/dasain-goes-global,3950" target="_blank" rel="noopener">the diaspora Dasain</a> is a stark reminder of how family members endure prolonged periods of separation. With more than 15% of Nepal’s population living and working abroad, the flights into Kathmandu are full of Nepalis coming home for the festival. Kathmandu itself empties out as people go home to their ancestral villages.Dasain has always had an escapist character. It is a time when people can forget their daily struggle against unemployment, inflation, shortages, <a href="https://www.nepalitimes.com/editorial/a-klepto-republic/" target="_blank" rel="noopener">corruption</a> and the lack of basic services. Those problems can wait, while we re-establish family ties, and perhaps even reaffirm a hope for the future, holding out in the belief that things will get better. However dark the clouds are, the sun will come out -- Dasain gives us a booster shot of optimism.But, we have to admit, the weeks leading up to Dasain this year did not give us much reason to hope. Ruling party hotheads attacked and beat up self-styled royalist Gyanendra Shahi for having ridiculed <a href="https://www.nepalitimes.com/nepali-times-search/?q=yogesh+bhattarai" target="_blank" rel="noopener">Minister of Civil Aviation and Tourism Yogesh Bhattarai</a>. Police just stood by. Minendra Rijal of the Nepali Congress was roughed up by NCP goondas in Tanahu. NCP co-chair Pushpa Kamal Dahal regularly threatens the opposition in his public speeches, while Information Minister Gokul Banskota does not even try to hide his disdain for a <a href="https://www.nepalitimes.com/opinion/creeping-control-over-the-press-in-nepal/" target="_blank" rel="noopener">free press</a>.But perhaps nothing indicates the state of impunity and lawlessness in this country more than the rape charge against House Speaker Krishna Bahadur Mahara this week. Prime Minister Oli and Dahal probably realised how seriously this would affect the NCP’s public image, and acted swiftly to instruct Mahara to tender a written resignation, which he did reluctantly and in ambivalent language. Predictably, the woman who accused the speaker of unspeakable crime has been 'persuaded' to retract her complaint.The Prime Minister seems to be fully aware of the level of disillusionment among Nepalis about the party to which they gave a two-thirds majority in Parliament. Oli himself is having <a href="https://www.nepalitimes.com/banner/in-wait-and-wait-mode/" target="_blank" rel="noopener">serious health issues</a>, the government had <a href="https://www.nepalitimes.com/editorial/four-year-itch/" target="_blank" rel="noopener">failed in service delivery</a>, it has a dismal record of non-performance, and Nepalis every day negotiate infrastructure that is in a dangerous state of disrepair.None of that had particularly worried the prime minister’s office, but the Mahara scandal appears to have seriously rattled the NCP, and forced it into crisis mode. By taking prompt action to force the Speaker out, Oli is showing belated decisiveness. The government shutting down for holidays will provide Oli some respite, but ultimately the prime minister will be tempted to <a href="https://www.nepalitimes.com/banner/dangerous-driving/" target="_blank" rel="noopener">reshuffle his cabinet</a> -- an age-old method for Nepal’s rulers to buy time to defuse a crisis.This time, things may have gone a bit too far for a reshuffle to resolve. The rot goes to the top. When tycoons have access to Oli’s parlour at Baluwatar or his hospital bed in Singapore, one has to question how much the collusion between contractors and the government is hurting the country. Roads never get repaired, bridges never get built, national pride projects are a national shame.Nearly half-way through its tenure in office, Prime Minister Oli will have to do some serious thinking over the holidays. How is he going to make up for lost time and get this government machinery cranked up? If he <a href="https://www.nepalitimes.com/editorial/own-worst-enemy/" target="_blank" rel="noopener">has not been able to govern and perform</a> in the past two years, it is unlikely he can get anything done.Oli is probably banking on the visit to Kathmandu by Chinese President Xi Jiping later this month to lift his stature and nationalist credentials. There will probably some grandiose announcement, perhaps of the trans-Himalayan railway.Being the wily politician that he is, Oli will not have to be told that people are looking for immediate and tangible hope that tomorrow will be better than today. This Dasain, most Nepalis will be trying not to think about tomorrow.Read also:<a href="https://www.nepalitimes.com/editorial/octoberfest/" target="_blank" rel="noopener">Octoberfest,</a> Editorial<a href="https://www.nepalitimes.com/banner/dangerous-driving/" target="_blank" rel="noopener">Dangerous driving</a>, Kunda Dixit<a href="https://www.nepalitimes.com/editorial/four-year-itch/" target="_blank" rel="noopener">Four-year itch</a>, Editorial<h2>10 years ago this week</h2>In his column, State of the State, ten years ago in <a href="http://archive.nepalitimes.com/issue/471" target="_blank" rel="noopener">issue #471 of 25 September-1 October 2009,</a> C K Lal analyses the evolution of the Dasain festival:Ironically, those who gave Dasain pan-Nepal acceptability - the Janjatis of the mid-mountains from the east and west - have begun to call for its boycott. Within the British and Indian Gurkhas, the lahures kept the faith through their own secular celebrations of religious festivities such as Dasain and Tihar.Thus they kept in touch with the idea of Nepal and Nepalis rather than their own ethnic particularities. As long as these indefatigable fighters continue to serve abroad, Dasain celebrations there will retain their secular character.<a href="http://archive.nepalitimes.com/issue/471"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141148/636a5efd9c7e80680e056dfcjpeg.jpg" alt="" width="500" height="772"></a>

DASAIN ONCE MORE

With Saturday's deadline on Malaysia’s announcement of new criteria for selecting private recruiting agencies for migrant workers having lapsed, Nepal and Bangladesh have rejected the conditions.
The Malaysian move three weeks ago came in the aftermath of deadly GenZ riots in September, when Nepal’s interim government does not have designated heads in the Foreign Ministry and the Labour Ministry.
Interim Prime Minister Sushila Karki instructed the Labour Ministry to examine the implications of the standards and recommend appropriate steps to address them, but it has said it cannot send Nepali workers to Malaysia based on those criteria.
“In line with Nepal’s foreign employment policy and regulations, we are currently unable to accept or implement the proposed criteria,” says Pitambar Ghimire, spokesperson at the Ministry of Labor, Employment and Social Security in Kathmandu.
In response to the government’s request for their opinion on the Malaysian stipulation, the Nepal Association of Foreign Employment Agencies (NAFEA) has also flatly rejected the criteria, saying it could create a harmful syndicate and restrict fair competition, violate Nepal’s Constitution and laws, and increase recruitment fees that workers must pay.
On 25 October, the Malaysian Ministry of Foreign Affairs sent letters to the governments of Nepal, Bangladesh, Burma, Pakistan and India with 10 criteria meant to ‘rationalise the number of licensed private recruitment agencies permitted to facilitate recruitment and placement of workers to Malaysia’.
The proposed criteria include: at least five years of operating experience, deployment of 3,000 workers in the past three years of operation, experience sending workers to at least three countries, valid licenses and good conduct certificates, five employer testimonials, operating their own training and accommodation centres, and even a requirement for the staffing agency to have a 10,000 sq m office maintained for three years.
“We have communicated our views to the Ministry of Foreign Affairs, and have proposed discussing various labour related matters with our Malaysian counterparts diplomatically through bilateral dialogue and negotiations including renewal of the Nepal-Malaysia labour agreement,” Pitamber Ghimire said.
NAFEA has urged the government to prevent this measure from moving forward using diplomatic channels, and has held &nbsp;several gatherings and press conferences opposing the proposal since the Malaysian letter was received three weeks ago.
“We have taken commitment letters from members that they will not be engaged in activities related to the syndicate,” said Sujit Shrestha of NAFEA. “And if they break the commitment, they will face consequences including the revocation of their NAFEA membership. These letters also send a strong message to the government that this is irrevocably and collectively rejected by the industry.”
Bangladesh has also not accepted the proposal despite the 15 November deadline to send a list of recruiters that meet the criteria. That in itself would have been an impossible task to complete to begin with even if the government had accepted the proposal.&nbsp;
According to media reports, Bangladesh has sent a letter to the Malaysian government requesting that three of the proposed criteria be relaxed. This includes flexibility regarding the requirements for a 10,000 sq ft office, a dedicated training center, and the condition of having deployed 3,000 workers in the last five years. Despite the official request to Malaysian authorities, the Bangladeshi Government has also been collecting applications from recruiters who meet Malaysia’s proposed criteria, raising confusions about the contradictory stance.&nbsp;
Just like NAFEA, the recruitment association in Bangladesh, the Bangladesh Association of International Recruiting Agencies (BAIRA) has also outright rejected the proposal including in a letter to the Bangladeshi government, calling the criteria ‘unprecedented and exclusionary, unreasonable, discriminatory and syndicate-driven &nbsp;that would effectively disqualify 99% of legitimate agencies from participation’.&nbsp;
Now that the ball is back in Malaysia’s court and the proposal has not gained much support from two of the major origin countries, it will be interesting to see how they respond.

Nepal, Bangladesh reject Malaysian conditions

New and old, businessmen and former diplomats, engineers and academics — they have all been trooping to the Election Commission to register political parties ahead of the Sunday deadline.
Till press time Thursday, five new parties had been registered and 21 new parties were in the process of applying. Behind the scenes, new parties are head-hunting, well-known figures are shopping for parties to join, while older parties are splitting or uniting to form new united parties.
“It is reason for optimism that people are enthused to form new parties,” notes political analyst Indra Adhikari. But, she adds, this does not mean that despite the celebrity status they will win votes and succeed in politics.
The outlier in all this are the Nepali Congress (NC) and the UML, which are still licking the wounds after being swept out of power by the GenZ protests in September. Neither are too keen on elections because of the prospect of losing badly.
Former prime minister K P Oli is the most recalcitrant, and seems to want to scuttle elections so Parliament will be reinstated. After announcing that he was stepping down, the NC’s Sher Bahadur Deuba has had a change of heart in Singapore and is gunning to restore Parliament.
Neither party and their leaders have shown any remorse for the 8 September massacre, or understood the outrage on the streets against their decades-long incompetence and corruption. &nbsp;
Among those registering parties are various GenZ youth groups and family members of those killed during the September protests. Notable among the new parties certified this week was Gatishil Loktantrik Party (गतिलो) backed by Buddha Air founder Birendra Basnet and led by sociologist Dinesh Prasai. Dharan Mayor Harka Sampang’s Shram Sanskriti Party is also registered.
Energy and Infrastructure Minister in the interim government Kulman Ghising has backed the Ujyalo Nepal with former secretary Anup Kumar Upadhyaya as its chair. Ghising has been playing coy about his political ambitions, and is planning to resign from his cabinet post before elections.&nbsp;
Ghising had been talking to Rabi Lamichhane’s RSP about joining, but that negotiation failed. Former RSP lawmaker Sumana Shrestha was supposed to join Ghising, but pulled out following Ghising’s reluctance to resign from government.
Ghising has much public support because he is credited with ending power cuts as head of the Nepal Electricity Authority, but is now getting flak for being unwilling to give up his ministerial portfolios while still wanting to contest elections. &nbsp;
Ujyalo has hit other snags. GenZ activist Tashi Lhazom, who was considered for a Cabinet position last month but was dropped by Prime Minister Sushila Karki, has said she is not in Ujyalo despite being listed as a Central Committee member. Another member has said that he will not be a part of Ujyalo due its “a lack of political culture”.
Even though Nepalis from across backgrounds and professions are eager to participate in the country’s new political landscape, there are doubts about the structure of their parties, ideology and electoral platforms.&nbsp;
Hurriedly set up parties without a shared philosophy have less chance of political influence and longevity. For example, the RSP was formed just months before the 2022 polls to become the fourth-largest party in Parliament, has lost its momentum, and its leader is in jail.
“Parties like the RSP, which did some positive work after being elected, have still not been able to establish a clear ideological roadmap or organisational structure,” Adhikari says. &nbsp;“It is easy to form parties, the real work goes into building an institution, which is the hard part”
Meanwhile, despite expectations of increased and inclusive youth participation not just at the polling booths but also on the ballot, only a few GenZ-led parties are applying at the Election Commission. They include the Rastriya Pariwartan Party and the Rastriya GenZ Party Nepal. Most other parties are led by men in their 40s, even in their 70s.&nbsp;
Analysts note that despite hopes of young blood in politics, Nepalis are still inclined to trust those with experience, as evidenced by GenZ’s choice of Sushila Karki to succeed KP Oli as Prime Minister after the September protests.&nbsp;
“So it will be difficult for young Nepalis without prior political experience to lead parties and it will be even more difficult for them to cultivate enough public trust to get votes,” says Adhikari.&nbsp;
Then there are the old political players, who have been breaking up and making up new alliances. Resham Chaudhary quit his Nagarik Unmukti Party and registered a new one.
Last week, Puspha Kamal Dahal’s Maoist Centre, and Madhav Kumar Nepal’s Unified Socialists merged along with smaller leftist parties to form the Nepali Communist Party (NCP). Disgruntled former UML members like Bhim Rawal have also joined the NCP. On the other hand, Janardan Sharma has fallen out with Dahal and is going his own way.&nbsp;
Even though the NC, UML and NCP show little sign that they have learnt their lesson and will be turning a new leaf, they still have the party organisation and vote banks to fall back on at election time in the runup to 5 March. &nbsp;
Says Adhikari: “At the end of the day, Nepali society remains hyper-partisan. And although the newly-formed parties and their popular candidates may give older leaders a run for their money, established parties will still benefit from their solid vote base.”

Party Time

The very first frame in The Lama’s Son starts with a vision of Shangrila and the quest of a mythical utopia in the Himalaya when the rest of the world is crumbling away. It is also the personal search of filmmaker Kesang Tseten, but what he finds there are adherents of the Bon Po faith clinging to the last remnants of a culture as it erodes away like the sandstone cliffs of Mustang. “It was while editing the documentary that the story became distilled: how does what we see in the high Himalaya relate to the notion of the Shangrila idyll that especially the West ascribed to them,” asked Tseten during a recent trip to Kathmandu from Berne where he now lives. He continued: “Often and perhaps rightly criticised as an orientalist construct, I wondered if there was any basis at all to the Shangrila notion, and I hung the film on that idea.”&nbsp; Tseten takes us to the vast vistas of Mustang and Dolpo, a landscape of his Tibetan ancestors. This is as much an intimate documentation of families on Nepal’s Himalayan rimland torn between remoteness and globalness as it is about Tseten’s own quest for rootedness.&nbsp; We start from Lubra, a 3,000m village in Mustang the 15 households of which follow the Bon faith. Lama Tsultrim is from a 900-year-old lineage of the animist faith and an exponent of the tradition that is slowly being subsumed first by Buddhism and now modernism. For Tseten, the material is familiar, and not at all exotic as it is for non-Nepalis and indeed for many urban Nepalis. Bon, founded in Tibet, predates Buddhism, but over time, the two religions have come to resemble each other.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111156_ecf8148fbaa17b93c81ddfa3ed244bed266e3ef6af0cd5e6ca7b64c181b97d45.jpg" data-media-id="editor_0" data-image-id="20251113111156_ecf8148fbaa17b93c81ddfa3ed244bed266e3ef6af0cd5e6ca7b64c181b97d45" data-rendition-name="original" width="1920" height="1080" loading="lazy" alt="The periphery cannot hold NT"> </figure>  ‘Both believe in karma, rebirth, and that humans can become enlightened. Nature and spirits are predominant in Bon, and rituals are what keep them benign and alight,’ says Tseten, who rarely narrates in his documentaries. “This is not really a personal film as such, but it has a point of view,” Tseten said. “I decided to have a voice-over on this one and cast my presence in the film.”&nbsp; Lubra's Lama Tsultrim is called upon to perform rituals from Kagbeni and other villages, but there is no one to continue the tradition after him, which is passed from father to son. Lama Tsultrim’s son (hence the title of the film) is a sushi chef in New York and has been gone for 20 years. “The Lama is like a setting sun, his son should come back and take over his father’s responsibilities,” says a local youngster chatting with friends. “If he dies tomorrow, where do we go? We can’t just light butter lamps ourselves to the gods.” It is not only the Lama’s son who has left. The village is nearly empty, and more are planning to leave. One of them is Chimi, a teacher who will be joining her fiancé who is an Uber driver in New York. Her brother is already in Hong Kong. In Lo Manthang a local is back home for a three-month vacation after being in New York for 12 years. A shopkeeper was in Japan for several years, and has returned. “Everything has changed, our language, our tsampa, our religion. We used to work and live together, now the children live separately,” says a middle-aged woman. “There are roads now, and vehicles stop right outside our house, but what’s the point? No one stays home.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111156_47b4c4984fa33e42791b16dba1f078aaa7f9d8bd51ca3bfd5415b436c3a0bf2c.jpg" data-media-id="editor_1" data-image-id="20251113111156_47b4c4984fa33e42791b16dba1f078aaa7f9d8bd51ca3bfd5415b436c3a0bf2c" data-rendition-name="original" width="1920" height="1080" loading="lazy" alt="The periphery cannot hold NT"> </figure>  Like most of Tseten’s films, The Lama’s Son is an honest documentation of a place and people whose lifestyle, culture and heritage cling precariously to the past. In Dri village we come across local women filling their buckets with water. Tseten asks them why the village is so empty: “Where is everyone?” The women reply that they are “here, there and everywhere”. Then it is their turn to ask Tseten about where he lives and what he is doing in their village. Migration is a recurring theme in Tseten’s documentaries from We Corner People, In Search of the Riyal, or Saving Dolma. His previous film Diversity Plaza documented the lives of Nepali and Tibetan emigrants in Jackson Heights in the borough of Queens in New York.&nbsp; Diversity Plaza was shown at DOC NYC in 2023, and The Lama’s Son will be one of only two Asian films shown next week at one of the biggest documentary film festivals in the world.&nbsp; “The Lama’s Son is not loud, not attention grabbing but intimate, so I was surprised they chose a quiet film for a big, flashy event,” Tseten told us. In Lama’s Son, we also see how climate breakdown is impacting Nepal’s trans-Himalayan regions. Lama Tsultrim shows us the aftermath of a recent glacial flood that swept away houses and fields. The debris-covered farms are as hard as cement.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111156_c82126a3c2dc4577b99beb9bef20aafa16f532a3f41e59caea17c93914c59fff.jpg" data-media-id="editor_2" data-image-id="20251113111156_c82126a3c2dc4577b99beb9bef20aafa16f532a3f41e59caea17c93914c59fff" data-rendition-name="original" width="1920" height="1080" loading="lazy" alt="The periphery cannot hold NT"> </figure>  The nearby village of Dhey at 3,900m is a high and dry cold desert. Farmers get one crop in a year, but the springs have gone dry and there is no snow in winter. So they are relocating to New Dhey, closer to the road. We follow Kesang Tseten to Samling in Dolpo, which at 4,200m is another Bon village. Locals are preparing for the Walchu festival in which Lama Sherrab carries out elaborate rituals to appease spirits that can turn malevolent. But unlike Lama Tsultrim in Lubra, Lama Sherrab has a community of lamas to help him, including two sons, one of whom will eventually take on his role. We move on to the adjacent village of Bicher and listen in as locals talk about how despite being dirt poor, they thrive in scarcity and are resilient. “We wear sheepskin, eat stew and yak meat, and drink wine. But we are very poor, we have nothing. Look at how dirty our clothes are. We may be dirty, but we have few illnesses,” says one. But even here in Upper Dolpo, a week’s walk from the nearest road, things are changing. There are mobile phones, readymade clothes and instant noodles.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113111156_d1472165cfa9ffa6edbf72de59167e8cbddcc2bf4a7928f7830e099966259a78.jpg" data-media-id="editor_3" data-image-id="20251113111156_d1472165cfa9ffa6edbf72de59167e8cbddcc2bf4a7928f7830e099966259a78" data-rendition-name="original" width="1920" height="1080" loading="lazy" alt="The periphery cannot hold NT"> </figure>  At the Walchu ritual, Tseten watches men and women with hand-woven blankets and down jackets sing and dance after the main ceremony. He narrates: “Bon is sustained by a way of life that fosters a fine but fragile balance between nature and people, where humans come before gods. This is what lies at the heart of Shangrila if there is such a thing.” The film then takes us half-way around the world to a Bon centre in New York, but (spoiler alert) the eponymous Lama’s son never appears. He did not want to be filmed, but it makes for a more powerful portrayal of the life of emigrants forever trapped between two worlds. “Bon villages may be in danger, but the Bon has spread widely across the world,” narrates Tseten, a director who likes to call his storytelling ethnographic, and avoids coming to an apt conclusion. Lama Sherrab’s words after the Walchu ritual is a perfect segue:&nbsp; “Whether you say om mani padme hum (in Buddhism) or matri mi yu (in Bon) they are the same. When you go up, it’s the same heavenly realm. If you go down, it’s still the lord of death who awaits. There isn’t a separate heaven and hell for Buddhists and Bon, it has to be the same for both.” &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025111312110_82817ef48840bb6baa1732d5b0b90c90ead2f9bd9eb0c289940fa61d8058de8d.jpg" data-media-id="editor_4" data-image-id="2025111312110_82817ef48840bb6baa1732d5b0b90c90ead2f9bd9eb0c289940fa61d8058de8d" data-rendition-name="original" width="7087" height="10004" loading="lazy" alt="The Lama's Son NT"> </figure>  The Lama’s Son by Kesang Tseten, 2025 Shunyata Films To be screened at DOC NYC 16 November at 2:05PM local time, Online: 17-30 November Details <a href="https://www.docnyc.net/film/the-lamas-son/">here</a>.

The periphery cannot hold

The sixth edition of PhotoKTM will mark a decade of visual storytelling and continue its role as a vital platform for photographers and visual artists to explore the politics of photographs and their role in shaping our histories and futures.&nbsp; The month-long festival across Kathmandu Valley features 18 exhibitions, slideshows, workshops, artist talks, panel discussions, portfolio reviews, and film screenings. While Nepal Art Council will be the anchor venue, the festival will go on the road in Mangahiti and Chyasal in Patan, Nigu Pukhu in Madhyapur Thimi, Nandi Keshar Bagaincha in Naxal and Tribhuvan University. The curatorial themes of PhotoKTM 6 Global South Solidarities draws inspiration from the historic 1955 Bandung Conference in Indonesia, which marks its 70th anniversary this year.&nbsp; The festival explores the political and cultural legacy of the Third World Project, exploring the history of global resistance and solidarity, and how they have shaped contemporary processes to reclaim sovereignty of regions battered by centuries of colonialism, exploitation, and violence.&nbsp; The festival spotlights the work and curatorial voices of artists from over 40 artists based in the Global South, from Santiago to Lubumbashi and Quito to Dakar, alongside Nepali photographers and filmmakers. “We hope this year’s coming together will deepen cultural understanding among artists and cultural communities across the Third World, strengthen reciprocal transnational solidarities through the sharing of our histories, stories, struggles and hopes, and open up pathways for more south-south collaboration and exchange across geographies,” says NayanTara Gurung Kakshapati, co-founder and festival director.&nbsp; Also featured are eight Nepali artists from the 2025 photo.circle fellowship cohort, whose works explore questions, challenges, and contradictions surrounding the notions of ‘development’ and ‘progress’ in contemporary Nepal.&nbsp; The festival comes two months after the GenZ protests, at a pivotal moment when Nepal is navigating significant political transitions. Says curator Diwas Raja KC: “From anti-colonial struggles to the Bandung Conference, to the non-alignment movement and revolutionary cultural exchanges, these histories continue to shape how countries like Nepal imagine their place in the world.”&nbsp; PhotoKTM6 is supported by the Shikshya Foundation Nepal, the Embassy of Switzerland in Nepal, as well as independent non-profit organisations FreeMuse and Cultural Workers Solidarity Front. “I think it is particularly relevant that these spaces are created and maintained because it is only if people meet and continue to do this important work, in which they think collectively, they work collectively, and they hold up certain values, that they will be capable of contributing to what I would call a ‘free world’,” says yasmine eid-sabbagh, who is the invited interlocutor to this year’s festival. &nbsp;&nbsp; <h2>Ji ta Newa Bhyaa Mawa (I don’t know Nepal Bhasa)&nbsp;</h2> Jyoti Shrestha  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121124_0fbeb8abf122867f5d5294c6e4c7ef2a4e3785e2d4083fb663ebe543e9b8396d.jpg" data-media-id="editor_0" data-image-id="20251113121124_0fbeb8abf122867f5d5294c6e4c7ef2a4e3785e2d4083fb663ebe543e9b8396d" data-rendition-name="original" width="1000" height="667" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: JYOTI SHRESTHA</figcaption> </figure>  Jyoti Shrestha was born to Newar parents in Kathmandu but grew up without learning the mother tongue, Nepal Bhasa. ‘My parents, with the best of intentions, taught us English and Nepali—languages of success and survival in a world that had set ours aside... A Newar without language, I felt alien in the very culture that was meant to be mine,’ writes Shrestha in her testimony. Nepal Bhasa is in UNESCO’s ‘definitely endangered’ list. Shrestha has begun to learn her language with help from her parents, and in doing so, their relationship has shifted for the better. She adds: “No census counts the intimacy of a shared memory, the tenderness of language passed between generations, or the weight of an inherited silence.” <h2>The Land Remembers Our Name&nbsp;</h2> Rejin Purja  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_14b44a9e7a9d27c9ac5e893e59930d049d1be05401a42217c304a7d08c2e47e2.jpg" data-media-id="editor_1" data-image-id="20251113121128_14b44a9e7a9d27c9ac5e893e59930d049d1be05401a42217c304a7d08c2e47e2" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: RENJIN PURJA</figcaption> </figure>  The Department of Mines and Geology has confirmed the presence of iron ore in Jhumlawang in East Rukum. Iron mining has not started yet but a Kathmandu-based private company is said to have won the bid at Rs40.3 million. If the project indeed takes off, most of the families will have to be evacuated. “Not only will they lose their houses, land, and forests, but their roots, culture, and autonomy are also at stake. How can this project be considered of national benefit when it forces the very people it should serve to live in fear of their future?,” Rejin Purja writes in his testimony. Economic development exploits the natural resources of native and indigenous communities. Such projects may boost GDP and corporate profits, but they rarely improve the lives of the people whose land is being extracted from. This work reflects the uncertainty felt by the local people about their village’s future. <h2>Fragmented Land and Me</h2> Sujata Khadka  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_f28f960361f822792d8e4442f61deaea71bdf6022b9906509b7e9258939fdbcb.jpg" data-media-id="editor_2" data-image-id="20251113121128_f28f960361f822792d8e4442f61deaea71bdf6022b9906509b7e9258939fdbcb" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: SUJATA KHADKA</figcaption> </figure>  Sujata Khadka’s ancestral home in Godavari’s Jharuwarasi was destroyed in the 2015 earthquake, after which her family built a new house on a small plot of land nearby. In the decade since the earthquake, rapid land trade has turned the farmland surrounding her home into a housing development. For the past 10 years, Khadka has been watching natural and man-made events unfold on the plots from her window on the second floor of her house. The land has been witness to playing children, negotiating brokers, bulldozers, and prowling wildlife. But despite relentless hemming and hawing by buyers and sellers over the past decade, no houses have been built on the land. &nbsp;“This misshapen land feels like a stage where a cast of characters performs an ongoing act,” says Khadka. “Perhaps this land and I are spectators to this drama.” <h2>Why doesn’t home feel like home?</h2> Karma Tshering Gurung  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_c568cdf076247f8904b289e9108ed4e7b5187d86694913751123a6b5df663142.jpg" data-media-id="editor_3" data-image-id="20251113121128_c568cdf076247f8904b289e9108ed4e7b5187d86694913751123a6b5df663142" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: KARMA TSHERING GURUNG</figcaption> </figure>  Karma Tshering Gurung was born in Manang to a Manangi family, where he was raised with his siblings. But in recent times, whenever he has visited his family in Manang, he has felt a sense of unease, like the place sees him as an occasional visitor, an outsider who no longer understands the aspirations of his people. As Manang becomes a tourist spot, Gurung’s brother thinks it is a good idea to tear down their ancestral house and build a snooker house in its place. But Gurung thinks the house is their Appa’s legacy, and worth preserving. The brothers’ ideas of home have diverged. &nbsp; &nbsp;“With a camera in hand, I am trying to rediscover my relationship with this place, with my past, navigating ideas of home and belonging tied to Manang,” he says. “Maybe home for me is no longer just a place, but this search for identity, memory and connection.” <h2>Life and Struggle of Garment Workers&nbsp;</h2> Taslima Akhter (Bangladesh)  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_9447434bde6d70048768c33dda8001e4e3f8da0718c8fff8f96970c4d69139ef.jpg" data-media-id="editor_4" data-image-id="20251113121128_9447434bde6d70048768c33dda8001e4e3f8da0718c8fff8f96970c4d69139ef" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: TASLIMA AKHTER@Taslima Akhter</figcaption> </figure>  This project focuses on the millions of workers who leave their villages and move into crowded worker barracks in the cities of Bangladesh, in search of a better life. <h2>Between Us, a Thread&nbsp;</h2> Ahmed Alaqra (Ramallah)  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_805845728d6e1fd13539d5c0af35f202f72ffbfb8e7dd502cc3c44067e2b574f.jpg" data-media-id="editor_5" data-image-id="20251113121128_805845728d6e1fd13539d5c0af35f202f72ffbfb8e7dd502cc3c44067e2b574f" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: RUBA ALFARAOUNA</figcaption> </figure>  A quiet gesture between photographers, image-makers, and those who hold memory like a fragile light. Palestinian, Arab, scattered — yet orbiting the same wound.&nbsp; <h2>Possible and Imaginary Lives&nbsp;</h2> yasmine eid-sabbagh / Rozenn Quéré  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_a30877e2c30764d5d29c0b0457e2722685138e968549dedd8803dee1299bc45c.jpg" data-media-id="editor_6" data-image-id="20251113121128_a30877e2c30764d5d29c0b0457e2722685138e968549dedd8803dee1299bc45c" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo Courtesy: YASMINE EID-SABBAGH AND ROZENN QUÉRÉ(Photo: ) </figcaption> </figure>  An exhibition, based on family photographs and taped interviews, tells the story of four strong and feisty Palestinian-Lebanese sisters, exiled to the four corners of the globe. <h2>Martyrs, Saints &amp; Sellouts&nbsp;</h2> Siona O’Connel (South Africa)  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121128_7b84f695bdd27353af1f35ff5f739283d739b4fa7594e4965ca1230d4d60940b.jpg" data-media-id="editor_7" data-image-id="20251113121128_7b84f695bdd27353af1f35ff5f739283d739b4fa7594e4965ca1230d4d60940b" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: BENNY GOOL</figcaption> </figure>  Comprised of photographs by Benny Gool, Zubeida Vallie and Adil Bradlow, documenting apartheid South Africa, this exhibition presents a vivid narrative of violence, loss and injuries that continue to reverberate under the rhetoric of the post apartheid landscape. <h2>Humo, Semilla, Raíz</h2> Isadora Romero (Ecuador)  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251113121132_b01b94f340265fd42dcdffd98f39f58d3b1b3385718cb055d2b35e04fb1eda58.jpg" data-media-id="editor_8" data-image-id="20251113121132_b01b94f340265fd42dcdffd98f39f58d3b1b3385718cb055d2b35e04fb1eda58" data-rendition-name="original" width="1200" height="798" loading="lazy" alt="The politics behind photographs NT"> <figcaption>Photo: ISADORA ROMERO</figcaption> </figure>  An alternate look into environmental issues through the prism of possibility, instead of catastrophic consequence is what this exhibition brings. Romero’s visual research engages with how the loss of ancestral memory and Indigenous knowledge resulting from colonisation, forced displacement, and racism is causing seeds to disappear at an alarming rate. <h2>First week schedule (selected)</h2> Friday, 14 November Bhandarkhal Garden, Patan Museum, 5:30pm -7:30pm Festival Opening + Award of Excellence Saturday, 15 November Yala Maya Kendra, Patan Dhoka 3pm-4pm Demounting Louis Agassiz – Artistic Renegotiation of Archive, Memory &amp; Place. Talk by Sasha Huber (moderated by Diwas Raja Khatri) 4:30pm-6pm Witness or Accomplice: Photography, Human Rights and the Question of Freedom. Talk by Prof. Siona O’ Connell (moderated by NayanTara Gurung Kakshapati) Sunday, 16 November Yala Maya Kendra July, Unfinished. Jaheen Faruque Amin in conversation with Sabnam Lama, 3pm- 4pm When The World is Blind – Images by Palestinians. Ahmed Alaqra in conversation with yasmine eid-sabbagh, 4- 6pm Manga Hiti, 7pm-8pm Slideshow – Who Does The River Belong To? Monday, 17 November Yala Maya Kendra, 3pm - 4pm Memory is an Inaccurate Place: Dialogues Across Time, Territories, and Histories. Isadora Romero in conversation with Tanvi Mishra 4:30pm-6pm Third Camera – a Film Series: Ernest Cole: Lost and Found Dir. Raoul Peck 2024 | 1h 46m | English Tuesday, 18 November Yala Maya Kendra Sustaining Art Ecosystems That Resist and Nurture – Part 1 Paola Farran in conversation with Jessica Lim, 3pm- 4pm Sustaining Art Ecosystems That Resist and Nurture – Part 2 Chelsea Chua in conversation with Tif Ng, 4pm:30-6pm Khapinchhen, Patan A Photographer’s Fifty-Year Journey in Nepal. A Slideshow and Talk with Kevin Bubriski, 7-7:30pm PhotoKTM Bhoé, 7:30pm-9:30pm Rs1,800 (early bird), Rs2,000 (door sale) Wednesday, 19 November Yala Maya Kendra 3pm- 4pm Sustaining Art Ecosystems That Resist and Nurture – Part 3 Andrea Thal in conversation with Diwas Raja Khatri 4:30pm-6pm We must refuse silence! Samir Eskanda, Shahidul Alam, and Tabara Korka Ndiaye in conversation with yasmine eid-sabbagh Thursday, 20 November Nepal Art Council, 4pm- 6pm Walk-thru at NAC with Enuma Rai, Jyoti Shrestha, Karma Tshering Gurung, Manoj Bohara, Manjit Lama, Rejin Purja, Sujata Khadka, Sushila Bishwakarma More details <a href="https://photoktm.com/photoktm6-schedule/">here</a>. PHOTOKTM6 14 November-14 December Kathmandu Valley All events free and open