<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151116/636a65199c7e80680e059911jpeg.jpg" alt="" width="1500" height="1000"/><figcaption>HIGH AND DRY: A village in Mustang is one of the increasing number of settlements that have been abandoned because of water shortage caused by climate change. Photo : GOPEN RAI</figcaption></figure>In the past, Nepalis have migrated to India for seasonal labour and military recruitment. Today they fly overseas for work. Tomorrow they may have to migrate in increasing numbers because of climate-induced disasters.But the reason for migrating remains the same: <a href="https://nepalitimes.atavist.com/recharging-the-mountains-" target="_blank" rel="noopener">reliance of Nepal’s farmers on rain-fed agriculture</a>, which leaves them vulnerable to <a href="https://www.nepalitimes.com/opinion/where-is-the-monsoon-this-year/" target="_blank" rel="noopener">erratic monsoons</a>. And as extreme weather events become more frequent due to the climate emergency, more and more Nepalis may be forced to move out.Read also:<a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/?p=37135&amp;preview_nonce=066ab9802a&amp;preview=true" target="_blank" rel="noopener">Migration mitigation,</a> Editorial<a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/?p=37197&amp;preview_nonce=e98b9c3c62&amp;preview=true" target="_blank" rel="noopener">Women in climate hot spots face challenges adapting, Marty Logan</a>Already, <a href="https://www.nepalitimes.com/editorial/climate-damage/" target="_blank" rel="noopener">climate change</a> is causing more frequent <a href="https://www.nepalitimes.com/here-now/the-waste-land/" target="_blank" rel="noopener">droughts</a>, flash floods and rising temperatures, reducing crop yields across Nepal. Climate change has lowered the water table and dried natural springs, the <a href="https://www.nepalitimes.com/banner/a-terrifying-assessment-of-himalayan-melting/" target="_blank" rel="noopener">snowline has receded across the Himalaya</a>, and <a href="https://www.nepalitimes.com/opinion/climate-for-change/the-great-himalayan-thaw/" target="_blank" rel="noopener">glaciers are retreating dramatically</a>.The shortage of water is already <a href="https://nepalitimes.atavist.com/high-and-dry-upper-mustang" target="_blank" rel="noopener">forcing entire villages to relocate</a>, and the situation is expected to worsen in the next few decades as the dry season flow from snow-fed rivers declines because little ice remains to melt.Nepalis have been migrating for centuries to escape <a href="https://www.nepalitimes.com/banner/nepals-great-income-divide/" target="_blank" rel="noopener">poverty</a>, indebtedness and monsoon failures. All these push factors have now been magnified by climate-related hazards, and are already resulting in increased mobility.Read also:<a href="https://www.nepalitimes.com/latest/clock-starts-ticking-at-cop-25/" target="_blank" rel="noopener">Clock starts ticking at COP25</a>, Josie Wang<a href="https://www.nepalitimes.com/latest/the-carbon-footprint-of-tourism/" target="_blank" rel="noopener">The carbon footprint of tourism</a>“We are witnessing a rapid rise in temperature and a resulting climate shift. But <a href="https://nepalitimes.atavist.com/recharging-the-mountains-" target="_blank" rel="noopener">people in rural mountainous</a> and coastal areas have not been able to adapt to these changes, forcing them to move,” explained climate expert Manjeet Dhakal, who is in Madrid for the United Nations climate summit, COP25, citing the example of pastoralists relocating in Mustang district because of prolonged drought.Scientists have had to revise estimates of the rate of global warming because the impact is being felt much earlier than expected, with <a href="https://www.nepalitimes.com/opinion/turning-on-the-heat/" target="_blank" rel="noopener">heat waves</a>, larger forest fires, more intense storms, unseasonal blizzards and extreme rainfall events. The past decade was the hottest ever on record, Europe saw its hottest ever June this year, sub-Saharan Africa experienced unprecedented drought, while Cyclone Fani triggered the evacuation and displacement of 3.5 million people in Bangladesh and India in May.Here in Nepal, over 80,000 people were infected with <a href="https://www.nepalitimes.com/banner/mosquitoes-move-up-mountains-as-the-earth-warms/" target="_blank" rel="noopener">dengue this monsoon</a> in an unprecedented outbreak that scientists said was exacerbated by a warming climate. Bara district recorded <a href="https://www.nepalitimes.com/here-now/groound-zero-in-pheta/" target="_blank" rel="noopener">a rare tornado</a> that killed 80 people, and razed villages. <a href="https://www.nepalitimes.com/editorial/flood-of-recrimination/">Floods in the Tarai</a> are <a href="https://www.nepalitimes.com/banner/nepal-villages-learn-to-cope-with-climate-crisis/">getting worse every year</a>.“There are many reasons for people to migrate, but the additional stress from the risks of increased floods and droughts, or changes in farming or water supply, may just push people’s decision past the tipping point,” said David Molden, director of the International Centre for Integrated Mountain Development (ICIMOD). “For others, there may be no choice but to migrate if a water source is lost, or the damage from floods or droughts is too great.”Read also: <a href="https://www.nepalitimes.com/banner/the-third-pole-is-warming-faster-than-expected/" target="_blank" rel="noopener">The Third Pole is warming faster than expected</a>, Kunda Dixit<a href="https://www.nepalitimes.com/banner/a-terrifying-assessment-of-himalayan-melting/" target="_blank" rel="noopener">Terrifying assessment of a Himalayan melting</a>, Kunda Dixit Migration usually begins as a temporary response, but many people have had to relocate permanently or have been displaced. Millions of climate refugees are moving across borders. Human mobility of any kind in the face of the changing climate will have an enduring impact on societies and economies.“When some members of a family migrate, the country’s dependence on remittance will increase. When entire families migrate, the country will lose a major portion of its labour force. Eventually, dependence on remittance and a shrinking labour force will inhibit the economy,” said Dhakal.As far back as 1990, the Inter-governmental Panel on Climate Change (IPCC) warned that the single greatest impact of <a href="https://www.nepalitimes.com/banner/weather-warning-for-climate-meeting/" target="_blank" rel="noopener">climate change</a> would be on human migration. Now, experts are saying there may be 200 million climate refugees worldwide by 2050. By then, 42 million Bangladeshis and 36 million people in coastal India will have to relocate because of rising sea levels.A recent Oxfam report named climate change-fuelled disasters as the number one driver of internal displacement over the last decade, having forced more than 20 million people to leave their homes annually.Read also:<a href="https://www.nepalitimes.com/editorial/climate-climax/" target="_blank" rel="noopener">Climate climax</a>, Editorial<a href="https://www.nepalitimes.com/editorial/climate-damage/" target="_blank" rel="noopener">Climate damage</a>, Editorial“If the current development pathway and governance persists, human mobility upheaval will have huge humanitarian and social costs. We in Nepal may not remain immune to this disruption even though we are landlocked,” says water expert Ajaya Dixit.Following the 2015 Paris Agreement, the executive committee of the Warsaw International Mechanism established a task force on displacement to develop recommendations to avert, minimise and address displacement due to climate change. Agencies, including the International Organisation for Migration, are building support for the second phase of the task force in <a href="https://www.nepalitimes.com/latest/clock-starts-ticking-at-cop-25/" target="_blank" rel="noopener">Madrid this week</a>.Climate migration is also being discussed in 25 panels and events at COP25. With a rising backlash against migrants and refugees worldwide, it is likely that climate change impacts will cascade, stretching institutional capacity and governance and increasing the cost of adaptation. As displaced people move onto other people’s land, political confrontation and conflict between native populations and migrants can result.Governments represented in Madrid need to devise policies not just to reduce emissions, but to deal with the political, cultural and economic fallout of climate migration.Says Dixit: “The <a href="https://www.nepalitimes.com/editorial/climate-climax/" target="_blank" rel="noopener">climate crisis</a> poses an existential threat. Let us hope human ingenuity and collective wisdom will prevail to begin much needed transformative action.”

Sonia Awale

original

674x448

610x380

500x500

400x266

400x240

400x203

301x200

1250x600

1084x550

Nepal must prepare for climate migration

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151116/636a65169c7e80680e059910jpeg.jpg" alt="" width="1500" height="1000"/><figcaption>SHOULDERING THE BURDEN: The workload for women like Nanimaya Dhungana in Kavre (Above) may have increased because of the climate crisis. Photo: KUMAR ACHARYA</figcaption></figure>Women in Asia and Africa hardest hit <a href="https://www.nepalitimes.com/editorial/climate-climax/" target="_blank" rel="noopener">by climate change</a> have a tough time adapting to the climate emergency, even with support from family or the state, finds a new study. The results raise questions for global agreements designed to help people adapt to the <a href="https://www.nepalitimes.com/editorial/climate-damage/" target="_blank" rel="noopener">climate emergency</a>, it adds.The findings are based on 25 case studies in three agro-ecological regions on the two continents: 14 in semi-arid locales, 6 in mountains and glacier-fed river basins (including one in Nepal) and 5 in deltas. The main livelihoods in these natural resource-dependent areas include agriculture, livestock rearing and fishing, supplemented by wage labour, petty trade and <a href="http://archive.nepalitimes.com/article/editorial/doubts-on-zero-cost-migration-deal-coming-into-force,2157" target="_blank" rel="noopener">income from remittances</a>.Environmental risks include <a href="https://www.nepalitimes.com/here-now/the-waste-land/" target="_blank" rel="noopener">droughts</a>, floods, rainfall variability, land erosion and landslides, <a href="https://www.nepalitimes.com/banner/on-thin-ice-in-the-khumbu/" target="_blank" rel="noopener">glacial lake outburst floods</a><a href="https://www.nepalitimes.com/opinion/turning-on-the-heat/" target="_blank" rel="noopener">, heat waves</a> and cyclones, all of which negatively affect livelihoods. The study, A Qualitative Comparative Analysis of Women’s Agency and Adaptive Capacity in Climate Change Hotspots in Asia and Africa was published in the journal Nature Climate Change.Read also: <a href="https://www.nepalitimes.com/?p=37135&amp;preview_nonce=066ab9802a&amp;preview=true" target="_blank" rel="noopener">Migration mitigation, Editorial</a><a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/?p=37206&amp;preview_nonce=9067429ee4&amp;preview=true" target="_blank" rel="noopener">Nepal must prepare for climate migration,</a> Sonia AwaleIt found that when households take steps to <a href="https://www.nepalitimes.com/opinion/the-climate-threat-multiplier/" target="_blank" rel="noopener">adapt to the impact of climate change</a>, the result is that the strategies ‘place increasing responsibilities and burdens on women, especially those who are young, less educated and belonging to lower classes or marginal castes and ethnicities’. This occurred even in cases where support appeared to be available in the form of families/communities or via the state.Examples include when men migrate to find work because of climate change-induced impacts at home. While the money they earn can boost family incomes, when men are away <a href="https://nepalitimes.atavist.com/recharging-the-mountains-" target="_blank" rel="noopener">women must shoulder a larger burden</a>. As a result, most women ‘reported reduced leisure time, with negative consequences on their wellbeing, including the health and nutrition of themselves and their households,’ says the report.Read also:<a href="https://www.nepalitimes.com/latest/clock-starts-ticking-at-cop-25/" target="_blank" rel="noopener">Clock starts ticking at COP25</a>, Josie Wang<a href="https://www.nepalitimes.com/latest/the-carbon-footprint-of-tourism/" target="_blank" rel="noopener">The carbon footprint of tourism</a>In other cases, governments stepped in with support but during floods or droughts, for example, men dominated state-provided aid and relief facilities, making women rely on their male relatives to receive support.‘In a sense, women do have voice and agency, yet this is not contributing to strengthening longer-term adaptive capacities,’ concludes the report.But in three examples in the study, one in Nepal, women did adapt to the increased burdens delivered by climate change. In Chharghare of Nuwakot district, support from a well-established cooperative enabled many women — excluding Dailit women — to switch from raising buffalo and cattle to rearing goats, which adapted better to growing rain scarcity.“By enhancing women’s agency, we need to understand that we are helping them to create an enabling environment where a women’s right to make decisions about her own life is recognised, where women are economically empowered and free from all forms of discrimination and violence,” said Anjal Prakash, who worked on the case study for the Integrated Centre for Mountain Development (ICIMOD).Poverty is the main factor in the declining decision-making power of women in some hot spots, says the report, even when women share responsibilities in the family and work outside of the home. In semi-arid Kenya, for example, women of female-headed households sell alcohol to earn money to pay for children’s schooling, but this exposes them to health risks, such as engaging in sexual activities with their clients.Read also: <a href="https://www.google.com/url?client=internal-element-cse&amp;cx=011870630917993763279:opm7uqsat-4&amp;q=https://archive.nepalitimes.com/page/Recharging-the-mountains-kavre&amp;sa=U&amp;ved=2ahUKEwjrk7jMyZ7mAhVSzTgGHXMsCPkQFjAAegQIBhAB&amp;usg=AOvVaw0Hk35TvXLe8RkYPj4gjG58">Recharging the mountains</a>, Sonia AwaleA 35-year-old woman told researchers, “Despite our efforts, there is a high level of malnutrition here. We can’t afford meat, we just eat rice and potatoes, but even for this, the quantity is not enough.”The study notes that international agreements, such as the gender action plan of the United Nations Framework Convention on Climate Change (UNFCCC) require information about what builds the adaptive capacity of women, and men, so that agreements can support sustainable, equitable and effective adaptation.It suggests that effective social protection, like the universal public distribution system for cereals in India, or pensions and social grants in Namibia, could contribute to relieving immediate pressures on survival.‘This however cannot always be done on the “cheap” — investments are needed to enable better and more sustainable management of resources. ‘Women’s self-help groups are often presented as solutions, yet they are confronted by the lack of resources, skills and capacity to help their members effectively meet the challenges they confront,’ the report adds.

Marty Logan

Women in climate hot spots face challenges adapting

This is the 81st episode of Diaspora Diaries, a Nepali Times series in collaboration with Migration Lab providing a platform to share experiences of living, working and studying abroad. I went to Australia in 2008 because everyone was headed there. It was my first time leaving the country and my first job. My college helped me find work as a kitchen helper at a Brisbane restaurant.&nbsp; I did not know that being a kitchen helper meant washing dishes. I was young and did not know how to wash dishes or how to handle the steam, the hot water, and the busy kitchen. The utensils were thrown at the dishwashing station continuously, and water splashed on my face. My shoes and clothes were always wet. It was an on-call job. A couple of days into the job, I was asked to come in when I was at the movies. I refused. They fired me. That was that. I then worked on a farm, picking lemons and oranges. The lemon work was particularly hard because I would get cuts all over my hands. This hustle was not for me.&nbsp; Within a year in Australia, I decided to return to Nepal because the foreign life did not suit me. After spending eight months in Nepal, reality sank in. Nepal was not all that great either. I went back to Australia. On the plane, I befriended a Nepali woman who was homesick and a first time traveler. At the immigration in Australia, the officer noticed my long absence and started interrogating me. He noticed the Nepali woman waiting for me and asked who she was. Without thinking I lied that she was my girlfriend. That seemed to do the trick because he did not want us to be separated. He stamped my passport. She went her way. I went mine.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260127130112_5e7bfa6acc5f94d5f1905537e387c2d4169469679ace2b71de368912f3bd514f.jpg" data-media-id="editor_0" data-image-id="20260127130112_5e7bfa6acc5f94d5f1905537e387c2d4169469679ace2b71de368912f3bd514f" data-rendition-name="original" width="987" height="1004" loading="lazy" alt="DD 81 NT"> </figure>  In Sydney, I again found a dishwashing job at a fine dining restaurant. A Sri Lankan colleague helped me learn the job. The pace at which I had to do the dishes was insane but I got the hang of it in two weeks. I always dreamt of one day wearing the chef’s white coat. It commanded respect, I could tell. In addition to becoming good at my job washing dishes, I also had good language and networking skills so I built good relationships with colleagues. There was a need for a pizza chef at the restaurant. It was expensive to hire someone new, and they asked me if I was up for the job. I said yes even though I knew nothing about making pizzas. My Italian colleagues coached me and before I knew it, I became better than others at the job. Soon, I realised that I did not just want to make pizzas. Whatever I wanted to learn, I just asked seniors to take me under their wings and I would help without pay. They would agree but still pay me. It wasn’t a strategy per se, I genuinely wanted to learn. At some point, a Japanese sous chef in my restaurant and I had coincidentally applied to the same restaurant, and there, under him, I got to learn even more. Working with a Japanese chef is really difficult, but you learn a lot. He would sometimes even hold my hand with tongs dipped in hot water when I screwed something up. I worked in a few restaurants after this and was earning well. When one of my colleagues, a dishwasher, was let go unfairly, I decided to leave because I did not want to be a quiet bystander to this act. I returned to Nepal immediately after this.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026012719010_f33ba38bb5f86f1d33262fd0d7ccd09ed01f6cc52148ca3d4cd66c434b695730.jpg" data-media-id="editor_1" data-image-id="2026012719010_f33ba38bb5f86f1d33262fd0d7ccd09ed01f6cc52148ca3d4cd66c434b695730" data-rendition-name="original" width="1200" height="1600" loading="lazy" alt="DD 82"> </figure>  I started a restaurant called Ghumti, but it was struggling. The location of the restaurants was not good and it failed. I bought another restaurant in Darbar Marg. I was managing two restaurants when Covid hit. The rent kept piling up, and there was no revenue. I took a huge loss. I gave them up and returned to Chitwan and started making migration plans. I came across a job vacancy for Alba in Qatar by the famous Enrico Crippa. I still remember the heat when I got out of the airport in Doha, it was like entering an oven. Thankfully, I had a Nepali roommate who showed me around and helped me adjust.&nbsp; The hotel was still under construction, but training had started. We worked really hard for the opening and things went well. In 2023, we even won the Best MENA Restaurant award. But at some point in 2024, the international Crippa chain decided to leave.&nbsp; Some colleagues including the head chef left and I suddenly was put in charge. I had some head chef experience from Australia and had previous experience working in high pressure environments, so I stepped up. We had to start from scratch again, this time as Alba in Raffles, Doha.&nbsp; The name of our restaurant comes from the Alba white truffle, which is the best available and is expensive, selling at around 40,000 QAR per kg. We had heard the official announcement that the Michelin was coming to Qatar, and we worked even harder.&nbsp; Michelin inspections are strict, highly secretive and you have no idea you are being investigated. Even then, we were up for the game. We were ‘selected’ which meant we had potential.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026012719010_bab3a904af69603e9e79f333aeea89b035401c0c8d1750930107f3594ff1f565.jpg" data-media-id="editor_2" data-image-id="2026012719010_bab3a904af69603e9e79f333aeea89b035401c0c8d1750930107f3594ff1f565" data-rendition-name="original" width="1000" height="697" loading="lazy" alt="DD 81"> </figure>  I went to the award ceremony with low expectations. But because they announce the name alphabetically, Alba came first. I was very happy and felt validated. Being recognised as a Michelin one star restaurant is a huge achievement for us. My MD reminded me of a promise I had made of getting a Michelin tattoo if we got the award. I guess I will get it done when I come to Nepal next. My plan is to get a tattoo that captures my journey right from the dishwashing days.&nbsp; I have cooked for Obama, Beckham, Kaka, Trump, 50 Cent, Lindsay Lohan, you name it, because our restaurant is visited by high profile guests. At first, I used to feel the pressure. Now I view all guests as the same. The food you make is the same no matter who is eating it. I love the work. In fact, it does not feel like work. The rush in the kitchen, the atmosphere, the heat, the scent, I live for it. When I am not working, I get bored. It is like an addiction without which I get withdrawals. I want to contribute in introducing Nepali cuisine and ingredients in the worldstage. Nepalis overseas have a lot of potential in the hospitality sector. But my advice to youth is to focus on building a strong base and invest in learning. It is increasingly common for Nepalis to job hop for a salary jump. While other skills like language are also important, it is the hard skills that we really need to focus on. In our field of work, it is the plate that needs to speak.

Sky is the limit

During the 2022 election, populist candidates campaigned with algorithms and were elected mayors. In 2026, they are campaigning with AI-generated memes and videos. Four years ago, the idea that the most potent weapon in the next election in Nepal would be artificially generated clips of politicians beating each other up would have been science fiction. Yet, here we are: at a fever pitch of AI-based political content. Some are generated by the IT cells of political parties, while most are just produced and posted by young tech-savvy supporters of the new candidates. Most of them ridicule older leaders, and the predominant target is former prime minister K P Oli who was forced to resign after the September protests. On 20 January the TikTok account ‘iamfunnyman88’ posted a slapstick video in which former Kathmandu Mayor Balendra Shah is seen accosting ex-prime minister K P Oli with a giant bell (pictured), swinging it in Kung Fu Hustle style in what looks like Patan Darbar Square. Oli is sent splattered on the ground. K P Oli has become a symbol of the legacy parties and their aged leaders, and everything that is wrong with them. Balendra Shah represents the new protest candidate. The two are contesting from Jhapa-5, and it is turning out to be a prime ministerial race for 5 March. In another video, the RSP vs UML clash played out as a high-stakes war from the Mahabharat. Oli is a young warrior with a chiselled jaw and wearing a heavy golden armour ready to lead his followers to battle (pictured). A stylised Nepal flag flutters above him to the accompaniment of filmy dialogue.&nbsp; The videos are everywhere on TikTok, YouTube and Facebook. Many of the posts are hitting over 200,000 likes and 5 million views. Such content seems to be engaging more voters than speeches and door-to-door campaigning at the hustings. The videos are fake, but the numbers, and the attention they command, are very real.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026013014010_ed52fe3248b54eb4f9f391ee718e874a86c1b98297dde203800ad7b114bdacda.jpg" data-media-id="editor_0" data-image-id="2026013014010_ed52fe3248b54eb4f9f391ee718e874a86c1b98297dde203800ad7b114bdacda" data-rendition-name="original" width="2000" height="1000" loading="lazy" alt="Nepal election memes"> </figure>  At first, it looked like the RSP’s digital media presence was a joke aimed at getting easy-to-access publicity via the far-reaching arms of the algorithm. But it is looking like a carefully designed strategy promoting Balen Shah as the RSP’s star player in this election.&nbsp; In 2022, it was just for the mayor of Kathmandu. This time, Balen Shah is already being promoted in these videos as a winner who has defeated the legacy politicians.&nbsp; In previous elections in Nepal, political parties used to spend lavishly on the ‘masu bhat’ strategy — feeding heavy plates of mutton curry and rice to constituents in return for votes. Ideology was swapped for immediate caloric gratification often accompanied by free-flowing alcohol.&nbsp; But surely, the new voter is too sophisticated for this. Politicians insist they have rebooted their operating systems to serve this enlightened demographic. We are talking, after all, about the generation that brought down a government over 36 hours in September.&nbsp; The assumption is that young voters today are too aware and far too proud to trade democratic agency for something as crude as a plate of steaming mutton curry and rice.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026013014014_983476ba334f895b64cd8ea34bd0ad79c1632c428feb119c84477d8e929eb057.jpg" data-media-id="editor_1" data-image-id="2026013014014_983476ba334f895b64cd8ea34bd0ad79c1632c428feb119c84477d8e929eb057" data-rendition-name="original" width="2000" height="1000" loading="lazy" alt="Nepal elections meme"> </figure>  But the question is: are voters today any different? Aren’t these social media memes digital versions of the masu bhat that delivers a dopamine rush to voters? Watching the videos is entertainment that delivers a state of bliss, a protest against what is old but no enlightenment about how to get to the new. &nbsp; The I-cannot-go-a-single-minute-without-checking-my-phone demographic has leaned firmly towards politicians whose main focus is to be a social media star first, and an accountable politician second. More than 70% of Nepalis have smartphones now and most are hooked on data plans. The public has acquired a taste for a different kind of masu bhat - the digital kind. Instead of being made to slurp up the free spicy, fatty goat curry with deep guttural satisfaction, voters are being made to swallow easy-to-digest online clips to make serious voting decisions.&nbsp; After all, it is more fun than paying attention to a candidate’s policy proposals and actually thinking critically about the candidates.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026013014014_eb3a9e0c50f4a47706a6695e78ae41556c3d9754c15d564d42fb0de3f4199999.jpg" data-media-id="editor_2" data-image-id="2026013014014_eb3a9e0c50f4a47706a6695e78ae41556c3d9754c15d564d42fb0de3f4199999" data-rendition-name="original" width="2000" height="1000" loading="lazy" alt="Nepal elections meme"> </figure>  TURNING POINT An important moment for the evolution of this digital masu bhat is the 2020 pandemic. It was just six years ago that the entire population was cut off from physical interaction. The phone screen became the sole mediator of social existence.&nbsp; Technology changes what we see as important, and this prolonged immersion fundamentally alters our perception of reality, training us to accept the flattened, binary logic of the algorithm as a substitute for the complex, multisensory texture of political reality. What is on the phone has started to dictate the questions we ask and the answers we accept. If it is not on the phone, it is starting to look irrelevant. The memes manufacture consent. Gerontocratic politicians habituated to legacy media have not fathomed the implications of this new virtual world. Everyone has been swayed by a good story since the beginning of time. Now, the phone has allowed millions of Nepalis to tell, retell, consume, and remix stories that would traditionally have huge barriers to entry. Consider the vegetable vendor killing time between customers, Gen-Z youth with no memory of the Maoist conflict, or the grandad who cannot distinguish an AI video from real footage.&nbsp; When they finally step into the voting booth, what is guiding their hand? Is it a careful calculus of policy proposals, demonstrated competence, and leadership integrity? Or is it the cumulative impact of those AI-generated dopamine hits they have been fed on a loop? This digital fog of war cuts both ways. In a twist of supreme irony, actual footage of candidates behaving badly is now routinely dismissed as ‘AI-generated’ by their PR teams. This was a convenient get-out-of-jail-free card that Balen’s camp used when a video of him shoving cadres went viral.&nbsp; Meanwhile, completely fabricated tear-jerkers of old leaders like Prachanda weeping are consumed by the public as gospel truth. We have arrived at a point where the inconvenient real is dismissed as a glitch, and the emotional fake is embraced as history.&nbsp; In Society of the Spectacle, Guy Debord argued that images eventually replace real life. Today’s voters in Nepal and elsewhere are not even consuming the actual meat-and-bones of mutton curry; they are swallowing the 15 second digital imitations of it.&nbsp; Welcome to the age of digital मासु भात.

Nepal’s AI-generated election

We walk past familiar neighbourhoods and wonder how much it has changed. An ongoing exhibition at The Kalā Salon titled Changing Times by The Pagoda Group aims to do just that -- capture ever-changing society within a captivating display of colourful canvases. Brick-lined houses, local tea shops, ancient temples, quiet devotion are themes in Pradhumna Shrestha’s series Shangri-La, much of which is an imagined past filled with nostalgia of the place he grew up in. By keeping people out of the frame, he allows space for what he calls a divine aura to surface.&nbsp; “I was born and brought up here and my canvases echo the nostalgia of cities like Kathmandu, Bhaktapur, and Lalitpur which are dense with myth, folklore, religion, and an ever-present divinity. All of this is truly what is ours, and we must treasure it,” says Shrestha. “Whatever I truly felt in my heart, I translated it into my work.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_32a8f9e9816595f12ec0da357528feffbb249fd19adbb658c18e72e2b721f9df.jpg" data-media-id="editor_0" data-image-id="20260128100132_32a8f9e9816595f12ec0da357528feffbb249fd19adbb658c18e72e2b721f9df" data-rendition-name="original" width="1280" height="1036" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  The swirling clouds that drift across Shrestha’s canvases borrow from thangka and paubha traditions, lending the scenes a sense of mysticism and otherworldliness. Within this dreamscape are red circular forms which represent wheels of chariots. &nbsp;The presence of divinity dominates from above, its presence asserted in soft blue brushstrokes below, as if the deity’s gaze itself has seeped into the land. Gods linger as guardians and temples hum with enigma in his paintings. In his much earlier work, Cultural Bond, a lakhe masked dancer bursts forward in vibrant red, dancing against a backdrop of molten gold clouds. The lakhe’s trance signifies protection and where it steps, the evil cannot follow. Hence, the skulls that surround but never fall beneath its feet but, one leg hangs suspended in midair, suggesting uncertainty, raising questions.&nbsp; Is this a symbol of culture and tradition, secure, or is it endangered by modernity? The work captures a society at a crossroads, honouring tradition while grappling with the risk of drifting away from it.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_c78307920acc7b14fb9f469a011043661accec66c230b5e7587bcba0199bcbf1.jpg" data-media-id="editor_1" data-image-id="20260128100132_c78307920acc7b14fb9f469a011043661accec66c230b5e7587bcba0199bcbf1" data-rendition-name="original" width="979" height="1280" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  In Panchatatva Mandala, Pasang Bikram Lama fuses two mandalas into a single visual meditation, suggesting unity where each colour carries symbolic weight: yellow evokes the soil of the earth, blue flows as water, red burns with fire, and black opens into the vastness of the spatial sky. Together, these elements form a quiet cosmology that speaks of creation and dissolution, of life folding endlessly into death and returning again. Says Lama, “Everyone has a mandala of their own being, and the elements represent their cycle of life.” Mala Shrestha’s works Water of the Divine Mother and The Spirit of Serenity unfold in a dreamy and delicate fusion of nature and religion, suggesting that divine forms are not separate from the natural world. Trees and branch-like motifs appear as origins of sacred sculptures and spiritual presences.&nbsp; Her goddesses, adorned in alluring ornaments, emerge from trunks and streams, painted in aqua green, pink pastels, and rustic browns, as if grown rather than created, affirming that the divine is inseparable from nature and present everywhere.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_1f8cce84b4515a0d6d8b8fc169367bf5d39a7479c2c30038dafe90ec2bb3c4c9.jpg" data-media-id="editor_2" data-image-id="20260128100132_1f8cce84b4515a0d6d8b8fc169367bf5d39a7479c2c30038dafe90ec2bb3c4c9" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  Kishor Nakarmi’s Essence of Nepal, where Gautam Buddha appears embedded within leaves, brick walls, birds, and wilderness, dissolving boundaries between the sacred and the earthly. These canvases radiate calm and their subtlety is enriched by finely observed details. Similarly, Rudra Bahadur Pun captures the vitality of mask dances and ritual movements found in the monasteries of Mustang, weaving together tradition, landscape, and daily life. The essence of the exhibition comes together in Roshan Pradhan’s works. His paintings reflect a contemporary tension where technology collides with ancestral myth and the power of tradition. A fierce Garud rises within a landscape saturated by technological apparatuses, while at its feet a human form representing AI clings tightly, attempting to assert control.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_dc2c1ad4a4cefea6c6c7d02e9ed500309b7c862535247fe6451038e1d053d6b2.jpg" data-media-id="editor_3" data-image-id="20260128100132_dc2c1ad4a4cefea6c6c7d02e9ed500309b7c862535247fe6451038e1d053d6b2" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  In another work, Bhairab confronts a human embodiment of AI in a theatrical standoff, with the deity ultimately prevailing, reaffirming endurance over technological dominance. The human figures in Pradhan’s paintings are drawn from life with his friends volunteering as models, photographed and later translated onto canvas.&nbsp; “Technology has taken over our lives. Many can probably not even imagine life without it now. But, culture, too, is integral to human existence. Our life would be much different without our culture; it is a part of us,” notes the artist. Rather than framing technology as purely antagonistic, Pradhan explores coexistence, and while acknowledging its destructive potential, he affirms his belief in the power of our myths and traditions.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_bc831a663ca8977c39979a363a95bcae5e41cfe624d78152c546579caa3e680f.jpg" data-media-id="editor_4" data-image-id="20260128100132_bc831a663ca8977c39979a363a95bcae5e41cfe624d78152c546579caa3e680f" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  Pradhan adds, “These paintings are also an archive of its time. Viewers centuries from now may read these paintings as records of the age we inhabit. While technology is important, cultural continuity must walk alongside it. Festivals must still be celebrated, oral traditions must be sustained, and our roots must be remembered, especially by future generations.” Curator Sophia L Pande says the exhibition took more than a year to put together:&nbsp; “It responds to a shifting world, seeking to capture both transformation and the quiet fear of loss. Its themes move fluidly across environment, technology, artificial intelligence, and climate change, reflecting the diverse yet interconnected practices of the artists, providing a glimpse into the evolving landscape of contemporary Nepali art.” Changing Times The Kalā Salon Chhaya Centre, Thamel 11AM-8PM

Time, transience, transition

The slow, arduous labour of democracy rarely announces itself with the fanfare of constitutional moments. &nbsp;It proceeds instead through committee rooms, ward meetings, half-attended assemblies, the awkward choreography of speech and silence, and the everyday compromises between aspiration and constraint.&nbsp; The book Nepal’s Federalism and the Pursuit of Deliberative Democracy attends precisely to this unglamorous terrain. In it, Vishnu Kumari Tandon does not ask whether democracy is desirable — an already settled question — but whether it can be made to think, to listen, and to endure under conditions of inequality, historical fracture, and institutional novelty.&nbsp; Her wager is modest yet demanding: that federalism, when tethered to participatory planning and deliberative fors, might recalibrate the relationship between state and citizen without promising redemption. Tandon’s Nepal is neither a site of democratic salvation nor a study in failure. It is a space of trial, where ideas migrate from constitutional text to municipal practice, altered by context, power, and expectation. Democracy here appears not as an ideal form but as a situated practice -- procedural, contested, and unfinished.&nbsp; The book’s quiet achievement lies in redirecting debates on deliberative democracy away from abstract normativity and toward the ethical friction of lived institutions. Federalism arrives in Nepal not as a technocratic reform but as a historical concession, wrested from conflict, exclusion, and prolonged political unrest. Tandon, who is a governance consultant at the World Bank, situates the 2015 Constitution within this unsettled genealogy, treating federalism less as an administrative innovation than as a moral response to longstanding claims of marginalisation.&nbsp; The constitutional recognition of local autonomy is thus freighted with ethical expectation. Yet the book refuses to equate decentralisation with empowerment. Federalism, Tandon insists, redistributes power without dissolving hierarchy. Domination may simply reappear closer to home. The central question, therefore, is not whether local governments exist, but how they govern: whether institutionalised participation genuinely alters the terms on which citizens speak, decide, and contest public priorities. Federalism emerges not as a stable structure but as a field of tension—between autonomy and dependence, inclusion and capture, aspiration and capacity. It is within this unstable terrain that the democratic experiment unfolds.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260127090120_62bd86d5cbb0dc9d199b797b2c90a5be37213b6c9236f79220706469cd3689a0.jpg" data-media-id="editor_0" data-image-id="20260127090120_62bd86d5cbb0dc9d199b797b2c90a5be37213b6c9236f79220706469cd3689a0" data-rendition-name="original" width="800" height="800" loading="lazy" alt="Vishnu Kumari Tandon"> <figcaption>Vishnu Kumari Tandon</figcaption> </figure>  UNEQUAL SKIES&nbsp; Participation, one of democracy’s most invoked terms, often risks conceptual exhaustion. Tandon restores its weight by treating participation as labour rather than ritual. Drawing on fieldwork in Buddhabhumi and Dhanushadham municipalities, she reconstructs the choreography of local planning: assemblies, committees, and councils through which proposals circulate, stall, or vanish. Participation here is unevenly distributed. It is shaped by gendered expectations, caste hierarchies, economic precarity, and anticipations of return. Attendance becomes a calculation rather than a civic reflex. This analytical attention to motivation marks one of the book’s strengths.&nbsp; Citizens participate not out of abstract virtue but through pragmatic reasoning, moral obligation, and strategic interest. Participation thus appears neither ennobling nor cynical, but politically intelligible. If participation concerns presence, deliberation concerns voice — and, crucially, whose voice matters. Tandon’s engagement with deliberative democratic theory is respectful yet revisionist. Habermasian ideals of reasoned consensus are treated as aspirational rather than portable, strained by structural inequality. In municipal assemblies, deliberation is patterned by authority: who speaks first, who commands attention, whose claims are legitimised. Marginalised citizens may be present without influence, audible without consequence. Deliberation risks becoming procedural affirmation rather than substantive redistribution of voice. Yet Tandon does not abandon deliberation as a democratic practice. Instead, she broadens its normative horizon. Drawing on second-generation deliberative theory, she legitimises emotion, self-interest, and strategic speech as components of democratic reasoning. Deliberation becomes a contested exchange rather than a purified rationality. The common good, if it appears, emerges provisionally: negotiated rather than presumed. One of the book’s most original contributions lies in its treatment of fiscal decentralisation. Money is not merely a resource but a language through which priorities are articulated and participation structured. The devolution of budgetary authority transforms deliberation into distributive politics. Citizens attend assemblies not simply to speak but to secure roads, water systems, clinics, schools. Voice is tethered to material expectation. This proximity intensifies engagement while sharpening conflict. Fiscal autonomy thus amplifies the stakes of deliberation without guaranteeing its equity. Local representatives emerge as paradoxical figures: empowered yet constrained, accountable yet insulated. Tandon resists binary judgments, showing instead how fiscal decentralisation deepens democratic possibility while exposing institutional fragility. Threaded through the book is a sustained interrogation of the ‘common good’. Revered in theory and suspect in practice, the concept is neither discarded nor sanctified. In unequal societies, appeals to the common good can obscure asymmetries of sacrifice. Empirically, deliberation proceeds through articulated self-interests: neighbourhood demands, caste claims, gendered priorities. Far from undermining democracy, these claims animate it. Self-interest becomes deliberation’s motor rather than its negation. The book thus advances a quiet ethical argument: democracy does not require the transcendence of interest, but its articulation under conditions of mutual visibility. The common good, if it exists, is emergent, fragile, and revisable. Institutions, for Tandon, are moral technologies. Laws mandate participation, but they cannot generate trust, courage, or equality. Procedural compliance may coexist with substantive exclusion. Yet repetition matters. Even imperfect fora can cultivate habits of speaking and being heard. Deliberative democracy, the book suggests, is not an event but a discipline, learned slowly, unevenly, and reversibly. Federalism is less a solution than a condition: one that opens space for democratic learning without securing its outcome. Firmly grounded in Nepal’s political history, the book resists parochialism. Nepal functions as a mirror, reflecting broader dilemmas of democratic deepening across unequal societies. Comparative resonances with Brazil, India, and donor-driven governance reforms are handled without formula or prescription. Nepal is neither an exemplar nor an exception. It is a site where democracy reveals its ordinary difficulties. The prose mirrors the argument: careful, analytic, resistant to grand claims. What lingers is not a verdict but a sensibility: an attentiveness to democracy’s tempo. Deliberative democracy appears less as consensus achieved than as disagreement sustained without rupture. In an age of democratic impatience, Tandon offers a quieter ethic. Democracy must be allowed to think slowly, to falter, and to learn. This book stands as a thoughtful companion to that discipline, reminding us that democratic transformation often occurs far from the centre, in places where speaking itself remains an achievement.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260127090112_4bd0fdb8c4ef4e44c21e9cba4ae63a8481ca1d61bb20f716b29f649bcdf1a4bc.jpg" data-media-id="editor_1" data-image-id="20260127090112_4bd0fdb8c4ef4e44c21e9cba4ae63a8481ca1d61bb20f716b29f649bcdf1a4bc" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Federalism book details NT"> </figure>  Aftab Husain is a Pakistan-born poet and literary and cultural critic. He teaches South Asian literature and culture at the University of Vienna.

head-waves

Nepal must prepare for climate migration

Women in climate hot spots face challenges adapting

Sky is the limit

Nepal’s AI-generated election

Time, transience, transition

Nepal’s slow grammar of democracy