<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111413118/63722fa99c7e80680e0c252ajpeg.jpg" alt="" width="2000" height="1333"/><figcaption>A healthy, diverse natural forest in Chitwan with three vegetation layers. All phoos: LILA NATH SHARMA.</figcaption></figure>It was sunny afternoon in December in 2018, I was sitting on a pile of logs at the Janakalyan Community Forest Office in Nawalparasi, waiting for its chair Kabiram Bhandari. I had just finished a three-day survey in the forest that his community had protected since 1996.It had not been easy to formally manage and protect aforest on which villagers depended on for fodder and fuel. At that time, the forest was severely degraded due to Illegal felling, encroachment, and <a href="https://www.nepalitimes.com/latest/protecting-nepals-forests-from-fires/">wildfires.</a>It took Bhandari, with support from the District Forest Office (DFO), 20 years to formally hand over the management of the forest to the local community. The logging mafia was livid, and he got multiple threats.With the declaration of the community forest, encroachment stopped, logging declined, villagers collectively controlled wildfires, and underserved communities at the edge of the jungle were provided access to forest products.Women and indigenous groups were represented in forest management, local institutions were strengthened and revenue from the sale of forest products were channeled into maintaining roads, water supply and supporting schools.This story of one community forest in Nawalparasi is shared by thousands of such locally protected forests around Nepal, and is <a href="https://www.nepalitimes.com/banner/who-now-owns-nepals-forests/">a success story</a> that has won international acclaim and contributed to Nepal’s forest area <a href="https://www.nepalitimes.com/banner/tree-mendous/">doubling in the past 25 years</a> through forest protection and restoration for biodiversity conservation though decentralised and participatory management.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111413118/63722fad9c7e80680e0c252bjpeg.jpg" alt="" width="1920" height="1080"><figcaption> </figcaption></figure>Kabiram Bhandari arrived, smiling as usual, and asked if I had finished my assessment of his forest. I could sense that he was expecting an affirmation of his struggle to protect and manage his community forest.A forest is not just a clump of trees to count and measure their girth in cubic feet, and convert that at prevailing hardwood timber prices into rupees. A forest is a social, ecological and evolutionary organism. Instead of counting trees in a forests, my training in biodiversity made me count the number of species: how many of them are rare and threatened species of plants or animals, how many are non-native.The condition of a forest is different depending on what parameters we use to examine it. Tree data within a forest is therefore a manifestation of national priority of community forests, and in this case a report card for the effort of people like Kabiram Bhandari in Nawalparasi – and the paradoxical goals of protected and unprotected forests and Nepal.To protect, but how?Nepal’s community management of forests started with <a href="http://archive.nepalitimes.com/news.php?id=12130#.YsmZvi9Q1CA">a few pilot projects in the late 1970s</a>, and was soon <a href="https://archive.nepalitimes.com/article/nation/community-forest-comes-in-handy-earthquake-reconstruction,2927">replicated nationwide</a> in later years. It has since been widely hailed as a model of forest protection and biodiversity conservation.However, the protectionist approach of forest management is also biased in favour of high value species to the detriment of varieties that are deemed or perceived to be of inferior value.The Dipad Community forest in Makawanpur district had recently been subjected to the much contested concept of ‘scientific forest management’. The custodians of the community forest regarded its shrubs, vines and climbers as not being ‘good’ for the forest. In fact, the undergrowth in this ‘scientifically managed’ forest was made up of only sal seedlings and saplings.Further east, the Jalthal Community Forest of Jhapa district looked more like a monoculture plantation of sal trees. “See, there are no bushes, no thorns,” said the management committee’s Chiranjibi Poudel.Be it Nawalparasi, Makawanpur, Jhapa or other other community managed forests of Nepal’s Tarai, the story is the same ­— the drive to protect sal at the cost of other species. There were fewer tree species with higher commercial value in them.In the Nawalparasi forest, for example, of the 141 tree trunks I measured, 133 were of sal. The other eight species were badkamle, kyamuna, siris and putalikath. Sal makes up 94% of the species also in other Tarai community forests, which are devoid of shrub or liana.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111413118/63722fb19c7e80680e0c252cjpeg.jpg" alt="" width="624" height="416"><figcaption> </figcaption></figure>Read also: <a href="http://archive.nepalitimes.com/news.php?id=12130#.YsmZvi9Q1CA">The greening of Nepal</a>, Marty LoganThe Jalthal Community Forest in Jhapa is a rectangular block 10 km long and 5.5 km wide, spanning about 6,000 hectares and located at the lowest elevation in Nepal. Jalthal is currently being managed by 22 community forest user groups and has biodiversity that is disproportionate to its physical area.Jalthal appears at first glance to be well conserved by communities. Encroachment by squatters and influential people has been stopped. Tree density has increased, with thicker canopy cover. There are fewer forest fires, poaching of wildlife and timber have been controlled. Collection of fuel and fodder is regulated, and revenue from the forest is invested in inclusive local development.The downside is that forest biodiversity has not been adequately protected, and degradation has continued. Invasive plants are affecting the indigenous vegetation of which there are only a handful of mature individuals left. <a href="https://www.nepalitimes.com/banner/protecting-pangolins-from-being-eaten-to-extinction/">The critically endangered pangolin</a> is still being illegally hunted. Community forest management does not adequately consider these biodiversity aspects of protection.The very name Jalthal implies that the forest has wetlands within it, but not much priority is given to protecting these water bodies which support biodiversity. Wild stands of latahar tree found in Eastern Nepal and eastward up to Malaysia are being depleted, with an absence of its sapling layer.Tree density has increased, but with an overwhelming share of sal. The forest is therefore homogenising. Even old growth stands of sal have been modified to make them look like a plantation forest. Healthy forests are supposed to be mixed species, but the story of Nepal’s community forestry is one of selective protection of certain species to the detriment of others.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111413118/63722fb39c7e80680e0c252djpeg.jpg" alt="" width="2000" height="1500"><figcaption> </figcaption></figure>A clean monoculture forest that looks like a plantation of exotic species is not what a community forest is supposed to be. Local people rely on forests daily for diverse products, with fodder being the most important. On typical day this spring, more than 2,000 people entered the Jalthal forest mostly for fodder and firewood.In the monsoon, over 500 people visit the forest everyday just to collect fiddlehead fern and other leafy vegetables.We found that people entered the forest for 12 types of products ranging from mushrooms to medicinal plants, edibles to timber.A ‘scientifically managed’ forest does not support these needs, and prioritises timber species for special protection. Liana like bhorla and bebre lahara and small trees like khasreto are not seen much anymore. Important fodder trees like kutmero, sadan and khanyu have declined. In fact, besides sal, there is a proliferation of eucalyptus and teak.Community forests are designed to support local needs, while managing and improving the vegetation. Given their multifunctional nature, Nepal’s community forests were supposed to promote diversity and coexistence of multiple species. Higher diversity entails wider ecosystem services and resilience.Managing forests only for timber overlooks the dependence of local people for a wider spectrum of ecosystem services. Besides timber, high value introduced medicinal plants are also the focus of forest management like lemon grass and citronella, turmeric oil to bio briquette, rhododendron juice to paper plates.Promoting enterprise and generating income is not a bad thing in itself, but this cannot be done at the expense of protecting an indigenous forest. I have seen a dozen or so community forests where local people have benefited from these new forest products, but only from daily wages, not to fulfil their traditional needs. Promotion of fodder trees, for example, would have been much more useful.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111413118/63722fb69c7e80680e0c252ejpeg.jpg" alt="" width="2000" height="1333"><figcaption> </figcaption></figure>How we understand a forest shapes our management objectives, decisions and routine activities.What was the original goal of Nepal’s community forestry program? Why have forests in the Tarai and elsewhere adopted similar management methods irrespective of local conditions and needs?Out definition of a forest seems to be restricted to having as many high value trees and medicinal plants as possible. There is rarely any attention paid to preserving biodiversity. The status of a forest does not just depend on a tree census, but past management of community sal forests focused mainly on maintaining or increasing tree density and cover. A ‘successful’ forest was one with increased density of sal, overlooking the forest as a complex ecosystem.Preferential protection of sal is an outcome of our policies and worldview on forests that treats a forest only as an economic resource, not an ecological treasure. The result is promotion of only high value species, be it timber or herbs, and overlooks wider spectrum of forest ecosystem services.Hariyo Ban Nepal ko Dhan was a popular slogan in Nepal’s forestry development in the 1980s. The word dhan ended up monetising forests. A new motto now is Ban Marfat Samriddi (prosperity through forests)and this is the thinking that has turned forests into a resource to be mined for timber.Nepal’s decade-long scientific forest management initiative was finally abandoned last year, but not before it hailed regeneration density in logged areas as a success, even when it was found that the original forest had been replaced by sal saplings. Treated blocks were poorer in species diversity compared to the original forests.The original conservation-oriented approach of forest management in community forests focused on retaining trees, and increasing crown and tree density. But the increase in density of the common most structural species was an outcome of the preferential protection by both Forest Department and user groups.A native sal forest is truly diverse in its associated flora and fauna with at least three vertical layers of vegetation. The canopy later has the taller trees, medium-sized trees make up the sub-canopy layer, and then there are shrubs and grasses in the forest floor which changes with the seasons.In tropical forests, liana, vines and climbers make up another important component, with some of them woody, massive and long lived – mainly in sal riverine forests. Old growth trees also support orchids and ferns with some sal supporting as many as seven species of orchids. Some trees have up to four species of ferns.Old growth forests are also rich habitats for birds, amphibians, reptiles and many insects like beetle and spiders. Old trees have cavities in the trunks and branches which shelter for animals like monitor lizards, owls, wood peckers, parrots and hornbills. Higher up in the food chain are the bigger mammals. Diversity in vegetation entails diversity in fauna as well.Read also: <a href="https://www.nepalitimes.com/latest/protecting-nepals-forests-from-fires/">Protecting Nepal’s forests from fires</a>, Dev Narayan Mandal<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111413118/63722fba9c7e80680e0c252fjpeg.jpg" alt="" width="2000" height="1333"><figcaption> </figcaption></figure>Nepal’s forests are multipurpose, and people depend on them for a range of direct and indirect products. A sal is itself a multipurpose tree. A mixed and diverse forest not only delivers multiple services we need, but also has higher resilience to cope with climate uncertainty and plays a vital role in meeting food security.Today’s high value timber forest could not be further removed from the concept of what a natural forest should be. But it also has to be said that without community management, even these forests would probably be degraded and encroached.Our forests need to reflect the need to adapt to the climate emergency, and not just meet the economic needs of communities and the nation. We should build on Nepal’s community forestry success to restore natural woodlands.We therefore need to reimagine our forests. How an ecologist regards a forest is different from how an economist sees it. Nevertheless, sustainable forest management can balance diversity with meeting the need for revenue.This means conserving a forest with original biodiversity that also meets local needs. Such a forest would be diverse enough to sustain a wide spectrum of biota. Maintaining diversity does not cost more, in fact it protects Nepal’s natural wealth for this and future generations.Lila Nath Sharma has PhD in ecology from University of Bergen Norway and is with ForestAction Nepal.

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Safeguarding the soul of sal

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101128/636a218d9c7e80680e041748jpeg.jpg" alt="" width="1400" height="1052"/><figcaption>Photo: KUNDA DIXIT</figcaption></figure>After degraded forests were leased out to local communities to protect and manage 40 years ago, <a href="http://archive.nepalitimes.com/news.php?id=7116#.XC7zVFUzaUk" target="_blank" rel="noopener">Nepal’s community forestry program</a> has won international praise for restoring the country’s tree cover.Barren hillsides have been replaced by thick forests, wildlife has returned, and farmers have prospered because of ample fuelwood and fodder. The 2015 Forest Resource Assessment showed that Nepal’s canopy cover increased from 29% in the 1990s to 45%, representing more than 1 billion tons of carbon stock.Although depopulation of rural Nepal due to migration played a part in reducing the pressure on forests, much of the credit goes to the 22,000 or more Community Forest User Groups across the country.“Community forestry under the 1993 Forest Act was an exemplary participatory model and a highly democratic exercise that gave villagers a clear mandate to protect, manage and utilise their forests,” says Bharat Gotame of WWF Nepal. “This gave local communities a sense of ownership, and they put in a lot of effort to protect and expand Nepal’s forest cover.”Read also: <a href="https://www.nepalitimes.com/?p=19200&amp;preview=true" target="_blank" rel="noopener">Fixing what ain't broke</a>, Editorial<a href="https://www.nepalitimes.com/?p=19252&amp;preview=true" target="_blank" rel="noopener">Nepal's silent emergency: springs going dry</a>, Ajay DixitNow, as the trees mature into commercially valuable timber, the emphasis has shifted from forest protection to its management. The question is: who should manage the forests in Nepal’s federal structure?<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101128/636a21909c7e80680e041749jpeg.jpg" alt="" width="2544" height="1222"><figcaption> </figcaption></figure>Some forestry experts believe not enough was done to train local communities in the scientific management of trees to prevent degradation and fires, and picking suitable tree species.“We focused solely on preservation, and as a result forest coverage increased without contributing to the economy,” says Krishna Acharya, joint secretary at the Ministry of Forests and Environment. “Our next step should be to see how natural resources can yield economic benefit for local communities.”However, environmentalists argue that nature should be protected for its own sake, and to look for narrow economic returns from conservation is myopic. If the contribution of new growth forests to eco-system services for water supply, tourism and as a carbon sink are calculated, they say the economic contribution of Nepal’s community forestry is vast.Read also: <a href="https://www.nepalitimes.com/banner/municipalities-want-to-manage-annapurna/" target="_blank" rel="noopener">Municipalities want to manage Annapurna</a>, Yuvaraj Shrestha<a href="https://www.nepalitimes.com/?p=19229&amp;preview=true" target="_blank" rel="noopener">Hiking up the benefits of tourism</a>, Sangmin KimThey also add that forest management works well in countries with greater transparency. Given the level of corruption in Nepal, especially after many <a href="https://archive.nepalitimes.com/article/from-nepali-press/Elected-contractors,4182" target="_blank" rel="noopener">contractors got themselves elected</a> mayors, rural municipalities have been exploiting natural resources. Allowing community forests to be ‘managed’ would destroy the forests.The 2015 Constitution placed national forests under the authority of the provincial governments, but it also listed national forests as the common right of federal, provincial and local governments. Then the Local Government Operation Act of 2017 provided rural municipalities the right to protect, use, manage, monitor, regulate as well as formulate and implement laws. These contradictory provisions have created confusion about who now owns forests.To make matters worse, the recently drafted Forest Bill curtails the rights of Community Forest User Groups, the very elected local committees that were responsible for protecting the forests under the 1993 Forest Act.For example, the new bill purposes that local user groups cannot sell extra forest products without permission of the government, unlike in the past when they could independently fix prices, sell timber and other products from their protected forests.“Greater accountability at the local level helped us save the forests, but the new bill attempts to undermine that very foundation of our success,” says Bharati Pathak, chair of the Federation of Community Forestry Users Nepal (FECOFUN). She warns that the bill will result in widespread deforestation, with negative impact on the environment, biodiversity, tourism and local livelihoods.Community forests have been threatened ever since local and provincial elections last year. Many contractors, loggers and quarry owners got themselves elected to local councils, and cases of poaching, <a href="http://archive.nepalitimes.com/news.php?id=17226#.XC7zVlUzaUk" target="_blank" rel="noopener">illegal logging</a> and encroachment into community forests have shot up.Back in Singha Darbar, joint secretary Krishna Acharya says forests will actually thrive under federalism because elected governments will be closer to community forests, and thus have better oversight over its protection.In theory, that makes sense. But activists argue that stricter laws have never translated into conservation. Federalism has decentralised corruption, and the forests do not stand a chance.The reason Nepal’s community forestry program worked was because of local user committees. Transferring ownership and management to municipal or provincial councils, or interference from Kathmandu, will invite corruption and destruction of forests.Activists say such confusion over jurisdiction could wreck Nepal’s achievements in community-based forest conservation, and add that some things ought to be left alone.“Whoever ends up managing the forests, the functional modality of the community forestry program that transcended political and administrative boundaries should not be dismantled,” states the former Director General of the Department of Forests, Bijaya Paudel. “If we do, all our efforts and investment will come to naught, and the very thing we take pride in, our green forests, will be lost once again.”Paudel recommends that the government include local communities for consultation in decision making, because without user groups there will be no preservation, let alone sustainable management for economic benefits.The advice of the WWF’s Bharat Gotame is similar: “Give credit to local people for the protection of forests for the last four decades, and build on that with better management and ensure communities are accountable.”Read also: <a href="http://archive.nepalitimes.com/article/editorial/climate-climax,3651" target="_blank" rel="noopener">Climate climax</a>, Editorial<a href="https://www.nepalitimes.com/opinion/climate-for-change/the-great-himalayan-thaw/" target="_blank" rel="noopener">The great Himalayan thaw</a>, Ajay Dixit

Sonia Awale

Who now owns Nepal's forests?

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;