Heads swinging in the air. Shoulders jiggling. Hands and feet taping in time with the rhythm. People humming along. This was a common sight throughout this week’s Surya Nepal Jazzmandu. The guitar, drums, piano, flute, sarangi (even tapping feet) and other musical instruments fused on stage every evening, producing soulful melodies to keep the audience warm through Kathmandu’s autumn chill. This was the 20th edition of the jazz festival which started on 24 October featuring international and national artists including the likes of Swiss-French trumpeter Erik Trufazz, Aussie Owen James Newcomb, jazz saxophonist, flamenco singer and composer Antonio Lizana, our very own Cadenza Collective and artists from the Dhrupad Gurukul in Kathmandu.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024110104114_e35518cd86adafbd72e0bec4936baad9e81b14ebc911f71aff1d13fe2a2d5b7b.jpg" data-media-id="editor_0" data-image-id="2024110104114_e35518cd86adafbd72e0bec4936baad9e81b14ebc911f71aff1d13fe2a2d5b7b" data-rendition-name="original" width="1656" height="1370" loading="lazy" alt="Jazzmandu 2024 NT"> </figure>  “I really like it here in Nepal, people are friendly, there is virtually no road rage,” Erik Trufazz told nepali Times during one of the parties ahead of their performances. “I have known about Jazzmandu for a while, my sound technician has been with the festival for a quite some time but only this year did everything align for me to be here too. The audience has been warm and receptive.” The annual event (except for the Covid years) first started in 2002 at the height of the Maoist insurgency with the intention of uniting people through music and simultaneously prioritising cultural interaction, music education and promoting tourism in Nepal. “The first edition was rather easy. Everything fell into place. It was as if destiny was leading the way,” says Navin Chettri, one of the founding members of Surya Nepal Jazzmandu who is also the vocalist and drummer of Nepali folk Jazz band Cadenza Collective. “What is harder is to maintain the legacy.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024110104114_79936cc630c834b1d4ff1dd16d23c748ea7e3e6f6bc4e69a567b0a7de9bfa391.jpg" data-media-id="editor_1" data-image-id="2024110104114_79936cc630c834b1d4ff1dd16d23c748ea7e3e6f6bc4e69a567b0a7de9bfa391" data-rendition-name="original" width="1261" height="1000" loading="lazy" alt="Jazzmandu 2024 NT"> </figure>  &nbsp;The jazz scene is ever-evolving and so is the festival but in the recent editions, it is clear that cultural interaction has been more prominent with the collaboration that have taken place between national and international artists. “Jazzmandu has stayed true to the essence of what it was,” says Owen James Newcomb of Australian Jazz band Afro Dizzi Act who was here for the first edition in 2002 and was back this year. Nick Aggs of the same band has been performing in Jazzmandu for the past six years, and agrees: “Kathmandu has become a fertile land for music to flourish. The cross-pollination of music that is happening here says it all.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241101011124_58251b3af8fcca39887a1a772f9a59f12d9afd789bd0af8459089661dfafa6bf.jpg" data-media-id="editor_2" data-image-id="20241101011124_58251b3af8fcca39887a1a772f9a59f12d9afd789bd0af8459089661dfafa6bf" data-rendition-name="original" width="1333" height="1000" loading="lazy" alt="Jazzmandu 2024 NT"> <figcaption>Photo: PINKI RANA</figcaption> </figure>  Jazz has often been credited for embracing culture and diversity, and is known for collaborating with different genres of music. Here in Kathmandu, the festival has taken a step further to blend jazz with eastern music genres. For example this year a Spanish flamenco performer tap dances to the beat of classical Nepali tabla. “We’ve been performing jazz all over the world and the perception of jazz can be sectioned. The open mindedness people here in Kathmandu when it comes to jazz is the most exciting,” said Shannon Sol Carroll of Afro Dizzi Act speaking to Nepali Times before their &nbsp;finale at the Malla Hotel on Wednesday. The demographic of the audience is also changing. While expats and tourists still make up the majority of the audience, younger Nepalis are now a significant presence. There are others like Zoe Meister, 20, who is in Kathmandu as part of her exchange programme. The first experience has already left her wanting for more.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024110104114_d052567ac67050ef3024b8e02e7171ba1ba480fe8df8a279ef358908d6b7dd17.jpg" data-media-id="editor_3" data-image-id="2024110104114_d052567ac67050ef3024b8e02e7171ba1ba480fe8df8a279ef358908d6b7dd17" data-rendition-name="original" width="1486" height="966" loading="lazy" alt="Jazzmandu 2024 NT"> </figure>  Women still remain a minority in the Jazz scene globally. But this edition of Jazz Festival featured an all female band Sheroes from the US and highlighted singer Alma Naidu and her quartet from Germany and classical singer Jonisha Paudel from Nepal.&nbsp; Paudel’s high notes (shall we call it ‘ragajazz’?) underlined the amalgamation of eastern and western music. On initial hearing, the music did come off as Hindustani Classical but as the gig progressed, the sound of tabla, sitar fused with trombone and bass guitar to enhance the symbiosis. Her performance at Yalamaya Kendra on 29 October brought the house down.&nbsp; On the same day, Sheroes sang its own version of My Favourite Things from the 1965 musical The Sound of Music. Seeing the majority of women perform on the same stage made the performance even more inspiring. As the 20th edition of the jazz feast comes to an end, Chettri says, “When the younger musicians come up to me and tell me they are inspired seeing artists in our festivals, I believe we have been successful in setting up jazz culture in Kathmandu and our legacy.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024110104114_4510825ab497a488fd46a9d0c0b76f76ed7e6d0772002d9d0e8f698ed988cb8f.jpg" data-media-id="editor_4" data-image-id="2024110104114_4510825ab497a488fd46a9d0c0b76f76ed7e6d0772002d9d0e8f698ed988cb8f" data-rendition-name="original" width="1194" height="832" loading="lazy" alt="Jazzmandu 2024 NT"> </figure>  <h2>Jazzing up Gokarna</h2> The third day of Jazzmandu, dubbed Jazz Bazaar, took place at Gokarna Forest Resort. This was the longest day, starting at 3PM and running until 10 at night unlike most days of the jazz festival that happened exclusively in the evenings. The stage and the stands for food and drinks were set up in an open meadow at the expansive Gokarna Forest Resort. The stage was the first thing on the left, and the bars were set up opposite that a bit further away. Further in the area there were food stalls presumably set up by the hotel selling food like chowmein, chicken wings, and paneer pakodas. There were bonfires set up which provided quick bursts of much needed warmth in the chilly October evening. Perhaps owing to the location, the crowd seemed much younger than at most of the other days of the festival. There were many children and young adults, both Nepali and foreign. Many seemed to be tourists from South Asia, Europe, the USA, or Australia. The audience either sat in chairs or benches set up opposite the stage, or on mats on the floor right in front of the musicians.&nbsp; One of the main acts of the night was Swiss-French trumpeter Erik Trufazz and his band, a quartet also including keyboard, bass and drums. Trufazz and the band were exceptional with a strong rock element to their act and soon the audience were bobbing their heads or tapping their feet to the music. They were followed by the Antonio Lizana Quintet, spearheaded by jazz saxophonist, flamenco singer and composer Antonio Lizana. The quintet was made up of Lizana on saxophone, a guitar, a bass, drums, and a flamenco dancer. The dancing, done by a member of the five called El Mawi, provided a strong performance aspect to their set and was visually drawing. The tapping nature of the dance also added a quick rhythm on top of the drums. There was also a performance by artists from the Dhrupad Gurukul in Kathmandu. Dhrupad is an ancient Hindustani classical musical tradition characterised by ragas and swaras. The group had sitar and flute players as well as percussion, on a big two-sided Indian drum called the pakhavaj. Their music was accompanied by trippy visuals. Vishad Raj Onta

Pinki Sris Rana

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East meets West at Kathmandu jazz

Right after Dasain festivities, the Surya Nepal Jazzmandu is back in town and this time it is celebrating two decades of the jazz festival. Also known as Kathmandu Jazz Festival, the annual music fest which started in 2002 will run from 24-30 October this year. Over the years, it has established itself as a premier jazz event, pioneering and cultivating the taste of jazz in Nepal.&nbsp; Much like the previous editions, the organisers aim to bring together jazz musicians of different backgrounds and origins, substantiating a platform for cultural interaction simultaneously.&nbsp; “Jazzmandu is an act of love for our city, our audiences, and for the music – and we’ve still got lots more love to give,” says Samir Chettri of Kathmandu Jazz Festival.&nbsp; This year’s five-day musical symposium features a lineup of artists celebrated from across the globe. They specialise not just in jazz but infusing it with different types of music. Eastern Classical featuring Jonisha Paudel, Santosh Bhakta, Roshan Putwar, Nimesh Kapali as well as Gandharva music are something to look forward this edition. <h2>Erik Truffaz (Switzerland)</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241023071012_ec1d5abbf4f3be74f7a3298985ff38022f3f4f54627fd8ac51294fa63f24bd0c.jpg" data-media-id="editor_0" data-image-id="20241023071012_ec1d5abbf4f3be74f7a3298985ff38022f3f4f54627fd8ac51294fa63f24bd0c" data-rendition-name="original" width="1200" height="800" loading="lazy" alt="Erik Truffaz"> </figure>  Jazz trumpeter Erik Truffaz’s music has pushed the boundaries of what trumpet-led jazz can be. In his decade-long career, Truffaz has seamlessly blended hip hop, rock and roll and dance music with jazz. Truffaz entered into the jazz scene in the early nineties but it was the 1998 album ‘The Dawn’ that gave him his breakthrough– establishing him as a pioneering force in contemporary jazz. From recording in India on the banks of the Ganga, to collaborations with indie rockers, Truffaz has showcased his ability as a peerless all-rounder and ceaseless innovator. He has given scores to symphony orchestras, and has also written and composed music extensively for cinema.Truffaz is in the ranks of European jazz royalty, continuing to inspire a new generation of musicians and music lovers. Erik Truffaz – Trumpet | Alexis Anérilles – Keyboard | &nbsp;Marcello Giuliani – Bass | Raphael Chassin – Drums <h2>Sheroes (USA)</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241023071012_ce7ebb7d4bac391253c5cebfae761dbd2eb027df30b57579c156791d3248ca3f.jpg" data-media-id="editor_1" data-image-id="20241023071012_ce7ebb7d4bac391253c5cebfae761dbd2eb027df30b57579c156791d3248ca3f" data-rendition-name="original" width="2560" height="1369" loading="lazy" alt="Sheroes"> </figure>  This all-female band is an anomaly in the jazz scene where women still remain underrepresented. Sheroes was the brainchild of pianist, composer and arranger Monika Herzig who wanted to bring women jazz musicians together and provide powerful role models on stage and break the lingering gender stereotypes in jazz. The band is celebrating its 10th anniversary this year. The Sheroes ensembles over time have brought together an extended network of talented women jazz musicians. Together, the musicians create music as they navigate their individual skill and style while showcasing an undeniable chemistry. Sheroes continues to elevate some of the top composers and players in jazz.&nbsp; Monica Herzig – Piano | Jamie Baum – Flute |&nbsp; Reut Regev – Trombone | Gina Schwarz – Bass |&nbsp; Rosa Avila – Drums <h2>Alma Naidu (Germany)</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241023071012_655281cecef3a041aa0abde2f66cb39deba3a323b37020ae15e01613131a1113.jpg" data-media-id="editor_2" data-image-id="20241023071012_655281cecef3a041aa0abde2f66cb39deba3a323b37020ae15e01613131a1113" data-rendition-name="original" width="2375" height="2560" loading="lazy" alt="Alma Naidu"> </figure>  Described as “one of the most promising singers on the German scene” by Süddeutsche Zeitung, a daily newspaper in Germany, Alma Naidu is a singer, composer and lyricist based in Munich. Naidu boasts an enviable collection of top prizes honouring rising German jazz artists, and has also appeared in various musical theatre and opera productions.&nbsp; Her debut album, Alma, was released in 2022 and comprised almost entirely of her own compositions and arrangements. Relatively an emerging artist among the Jazzmandu’s lineup, has previously performed across Germany, the Czech Republic and France with her touring quartet, which features her on the keys as well as vocals. Alma Naidu – Vocals and piano | Andeas Dombert – Guitar &nbsp;| Ferdinand Schwartz – Bass | Florian Stierstofer – Drums <h2>Antonio Lizana Quintet (Spain)</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241023071016_1a0138b8a158fc714b22730390d152d4782ef8480dd780d2387df350a3ab3544.jpg" data-media-id="editor_3" data-image-id="20241023071016_1a0138b8a158fc714b22730390d152d4782ef8480dd780d2387df350a3ab3544" data-rendition-name="original" width="2560" height="1097" loading="lazy" alt="Antonio quintet"> </figure>  Antonio Lizana is a jazz saxophonist and flamenco singer and composer who has blended jazz with flamenco and is one of the most celebrated representatives of new flamenco jazz. Lizana’s quintet have performed in more than 30 countries – including at festivals in London, New York, San Francisco, Shanghai, Madrid, Barcelona and beyond – and has worked on Grammy-winning works with artists such as Arturo O’Farrill and Alejandro Sanz. Lizana’s live shows have been described as a “breathtaking journey from flamenco roots to contemporary jazz”, with his soulful lyrics carrying messages of optimism and sincerity to his audiences access the globe. Antonio Lizana – Vocals and saxophone | Adriano Lozano – Guitar and and backing vocals | Ismael Alcina – Bass and backing vocals&nbsp; | Vincent Thomas – Drums | El Mawi – Flamenco dancing and backing vocals <h2>Afro Dizzi Act (Australia)</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241023071016_473edf5ef5fdc479f0c6caf7256cecc3084aba72876ad539150693bec2301e04.jpg" data-media-id="editor_4" data-image-id="20241023071016_473edf5ef5fdc479f0c6caf7256cecc3084aba72876ad539150693bec2301e04" data-rendition-name="original" width="1500" height="1255" loading="lazy" alt="Afro Dizzy Act"> </figure>  Born as an adventurous jam band in Brisbane in the late 1990s, Afro Dizzi Act is known to be one of the best fusion bands to ever come out of Australia, and is celebrated as one of the country’s premier festival bands. From an early sound that blended in hip-hop as well as drum and bass, the band took on influences from jazz and world music as its growing reputation took the musicians to new places, arriving at World Beat Festival that comprises a dizzying variety of musical traditions and a mind-opening global perspective.&nbsp; Afro Dizzi Act has headlined top Australian festivals such as the Big Day Out and the Byron Bay Bluesfest, performed in Dubai, toured the Northeast of India, and played at the first edition of Jazzmandu in 2002. This year, to celebrate Jazzmandu’s 20th anniversary, the band will be performing alongside Navin Chettri of the Cadenza Collective to revive early days of the annual jazz festival. Nick Aggs – Saxophone | Shannon Sol Carroll – Guitar |&nbsp; Oj Newcomb – Bass | Navin Chettri – Drums |&nbsp; Matt Ledgar – Percussions <h2>Cadenza Collective (Nepal)</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241023071016_dab2e03a9643141a4b1416a6bc00e8fea59840798b07c631a30190a93f39e7b3.jpg" data-media-id="editor_5" data-image-id="20241023071016_dab2e03a9643141a4b1416a6bc00e8fea59840798b07c631a30190a93f39e7b3" data-rendition-name="original" width="857" height="544" loading="lazy" alt="Cadenza"> </figure>  Cadenza Collective, spearheaded by drummer and composer Navin Chettri, has been blending Jazz, Afro-funk, and Nepali folk into an irresistible sound to get your groove on. Formed in 1998, Cadenza was one of the first bands to experiment with jazz in the Kathmandu Valley, at a time when rock and pop music dominated the music scene. Cadenza broke the mould and has evolved into a mature and experienced collective of musicians and music educators.&nbsp; Their music has pumped vitality into the improvised music scene in Nepal and beyond through regular performances with both classical and western musicians. With 5 albums to date showcasing their original music, their latest, Back to the Roots, won Best Pop/Rock Composition for their song “Namaste”, and Best Pop/Rock Album of the Year at the 2014 Nepal Hits FM Music Awards. Navin Chettri – Vocals and Drums | Rajat Rai – Guitar |&nbsp; Samir Chettri – Bass | InapRaj Shrestha – Tenor Sax |&nbsp; Pravin Chhetri – Alto Sax <h2>Samundra (Nepal)</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241023071016_18153f12a84a9e1cc890cad600f0ab3a519be2f563db984e984ec5251e4c7d57.jpg" data-media-id="editor_6" data-image-id="20241023071016_18153f12a84a9e1cc890cad600f0ab3a519be2f563db984e984ec5251e4c7d57" data-rendition-name="original" width="2048" height="1153" loading="lazy" alt="Samundra band"> </figure>  Samundra is a band of musicians and sarangi players known for their performances of Nepali folk fusion music. Formed in 2004, the band stays true to the age-old traditional folk music of the Gandharba community. They recompose authentic Nepali tunes in new forms, updating the cherished old music for contemporary taste. They also educate people on traditional music through their YouTube channel, making it accessible for all. Anil Gandharba also teaches how to use sarangi on their channel. This band is passionate about promoting and preserving the rich cultural heritage of Nepal through their music. Anil Gandharba - Sarangi | Arbajo Buddha Gandharba - Sarangi | Ramkrishna Gandharba - Flute/Arbajo | Samsher Gandharba - Madal | Arjun Gandharba - Madal | Raju Gandharba - Percussion <h2>Dhrupad Gurukul (Nepal)</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241023071016_ac99f1d13ac3532016a08227a7592381b03c460fc4df13b06a463059ae0fe24a.jpg" data-media-id="editor_7" data-image-id="20241023071016_ac99f1d13ac3532016a08227a7592381b03c460fc4df13b06a463059ae0fe24a" data-rendition-name="original" width="1280" height="960" loading="lazy" alt="Dhrupad Gurukul"> </figure>  <h2> </h2> Dhrupad is a form of Hindustani classical music that is distinguished by its emphasis on maintaining the purity of ragas and swaras.&nbsp; Vishal Bhattarai joined hands with his gurubhai Inoue Sou to establish Dhrupad Gurukul Kathmandu, and the duo has been performing and teaching Dhrupad in Nepal for the last decade. Their performance at Jazzmandu will be joined by the renowned pakhawaj player Mukesh Shakya, and two students currently training under the Gurukul. <h2>SCHEDULE&nbsp;</h2> Jazz for the Next Generation&nbsp; Thursday, 24 October&nbsp; 11AM- 1:30PM&nbsp; Closed Invitation&nbsp; St Xavier’s School, Jawalakhel&nbsp; Groovin’ at Upstairs Thursday, 24 October&nbsp; 7PM – 9PM&nbsp; Rs1,000 Jazz Upstairs, Lazimpat Valley Jams Friday, 25 October&nbsp; 6:30PM – 9PM Rs800 Simultaneously at:&nbsp; Jazz Upstairs, Lazimpat Electric Pagoda, Thamel Eden, Jhamsikhel La Terrasse, Chundevi Hard Rock Cafe, Durbar Marg Jazz Bazaar Saturday, 26 October 3PM – 10PM&nbsp; Rs1,600 Gokarna Forest Resort Sounds of Flamenco Jazz and Afro-Beat Monday, 28 October 7PM – 9PM Rs2,000 Lawn by Nanglo, Jhamsikhel Jazz at Patan Tuesday, 29 October&nbsp; 7PM – 9PM Rs2,000 Dhokaima Cafe, Patan Jazzmandu Finale Wednesday, 30 October 5:30PM - 10PM&nbsp; Rs1,800 The Malla Hotel, Lainchaur&nbsp;

Jazzing up the town for the 20th time

Recent outrage in Sikkim over an Indian Army expedition climbing <a href="https://nepalitimes.com/here-now/saving-kangchenjunga">Kangchenjunga</a>, the world’s third-highest peak, has spiked attention to the need to balance mountaineering jobs with indigenous reverence for sacred landmarks. Kangchenjunga (8,586m) is not a peak as much as it is a mountain range with 16 peaks above 7,000m on the border between India and Nepal -- the word itself means ‘five treasures of the snows’ in Tibetan. Some of the highest prominences like Kangchenjunga West and Kangbachen are in Nepal, while the Main, Central and South Peaks are on the border. Climbing the peak from the Indian side has been banned since 2001 because the indigenous Lepcha community there regard the mountain as the abode of Dzoe-nga, the patron deity of Sikkim, which was an independent Himalayan Kingdom until it was annexed by India in 1975.&nbsp; Buddhists in Sikkim say their saint, Padmasambhava, recognised the mountain as a protective spirit. The state has declared the base of the mountain Kangchenjunga National Park, which covers an area one-third of Sikkim. ‘The act of scaling this sacred peak is not only a matter of serious concern but also a violation of both the prevailing legal provisions and the deeply held religious beliefs of the people of Sikkim,’ read a letter from Chief Minister Prem Singh Tamang (Golay) to Amit Shah, India’s Minister of Home Affairs and Cooperation.&nbsp; Tamang continued: ‘We further request Your Honour to take up the issue with the Government of Nepal to ensure that no future expeditions are permitted on the sacred mountain, in deference to the deeply held beliefs and cultural values of the people of Sikkim.’ Kangchenjunga was climbed for the first time exactly 70 years ago by a British team who told King Tashi Namgyal, the Choegyal of Sikkim, that they would not set foot on the summit. Since then, there have been about 532 successful climbs of the peaks and 52 have died while trying.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1.png" data-media-id="editor_1" data-image-id="20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1" data-rendition-name="original" width="1782" height="1178" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Indigenous communities in Sikkim held purification ceremonies following the Indian expedition to Kangchenjunga. Photo: THE VOICE OF SIKKIM / FACEBOOK</figcaption> </figure>  <a href="https://nepalitimes.com/here-now/peak-climbing-season-2025-s4abrxny">This spring climbing season</a> alone, there were 70 climbing permits for foreigners issued for Kangchenjunga by the Nepal government, and made it to the top while one French climber died.&nbsp; One of the expeditions this year was an Indian Army team led by Col Ranveer Jamwal, who has summited the highest peaks on all seven continents, and Mt Everest thrice. Jamwal’s team was on the final leg of a ‘<a href="https://economictimes.indiatimes.com/news/india/nimas-summits-mt-kangchenjunga-concludes-historic-har-shikhar-tiranga-mission-successfully/articleshow/121341315.cms?from=mdr">Har Shikhar Tiranga</a>’ (The Tricolour on Every Peak) mission to plant the Indian flag at the highest points of each of India’s 28 states. Kanchenjunga was the last peak they had left, and the hardest, but the expedition put five climbers on the summit. What seems to have incensed the Sikkimese is that while it has banned climbing the mountain from its side, it was an Indian military expedition that went to Nepal to climb the mountain. After news broke of the climb in May, the Sikkim Indigenous Lepcha Tribal Association asked people to observe purification ceremonies in temples across the state. Mayalmit Lepcha of the association acknowledged that the Sikkim government was also partly at fault: “I don’t think such an expedition could have gone forward without the state government being informed, so it could have done something to intervene. It shows weakness. What’s done is done, all we can do is carry out these sanctification ceremonies.”&nbsp; In 2000, one year before Sikkim’s ban, the state allowed an Austrian team to attempt Kanchenjunga’s northeast face for a fee of $20,000, on agreement that they would stop 10m before the summit. Despite this, there was outrage over the expedition on the grounds that it violated Indian laws regarding the defiling of religious sites and Sikkim’s rights to maintain its culture after merging with India. The Indian Army expedition was also seen to have circumvented Sikkim’s law and violated religious sensibilities by going through Nepal. While the team may have thought they were respecting Sikkim’s beliefs by finding a way to complete the mission, the people of Sikkim saw it as defilement.&nbsp; The somber mood of the Sikkim people at the ritual contrasts sharply with Jamwal’s sense of accomplishment. “Without a doubt, the most difficult summit of my life,” he told reporters after the climb. “It tested every ounce of our will.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157.jpg" data-media-id="editor_4" data-image-id="20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157" data-rendition-name="original" width="787" height="377" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Prayer flags along the Sikkim-Kangchenjunga trekking route. Photo: TREKKINGININDIA.COM</figcaption> </figure>  The <a href="https://nepalitimes.com/news/the-rise-and-fall-of-nims-purja">controversial Nepali-British mountaineer Nirmal Purja</a> was also on Kangchenjunga this spring the mountain, on a mission to summit all 14 8,000m peaks for a third time. He echoed Jamwal about the tough conditions: “The conditions above camp were extremely tough, with deep snow and challenging terrain—more crevasses than usual.” Nepal’s government has not said anything publicly, but it is unlikely that it will ban climbing on Kangchenjunga, since it is becoming popular with expeditions because of its technical challenges, and overcrowding on Mt Everest. Nepal does have bans in place for some of its mountains out of respect for local beliefs. <a href="https://nepalitimes.com/banner/to-open-machapuchre-for-mountaineering-or-not">Mt Machapuchre</a> (6,990m) the imposing pyramid that looms over Pokhara, for example, is seen as an icon of purity by the Gurung people and a symbol of Vishnu by the Hindu communities who live at its base. A strict climbing ban has been in place since 1957, when a British expedition led by Col Jimmy Roberts stopped 45m short of the summit – either because the last bit was too difficult or out of deference to local sentiments.&nbsp; Khumbila that stands above Namche Bazar is only 5,761m high, but like Kanchenjunga is considered the protector deity of the Sherpa people. Gauri Shankar on the Nepal-China border, called Chomo Tseringma by the local community, was off-limits between 1965 and 1979 due to its association with Lord Shiva and Gauri, his consort. Although expeditions are now allowed, there are not too many takers. In Tibet, climbing Mount Kailash is prohibited by the Chinese government because it revered by the Hindus, Buddhists and followers of the Bon faith. Even Mt Everest is regarded as sacred, and its Sherpa name is Chomolungma, Goddess Mother of the Earth.&nbsp; Economically, climbs on Kanchenjunga bring in decent revenue. This climbing season, the 41 permits, at $1,800 each, brought in $73,800. This is somewhat comparable to Makalu, Lhotse, and Annapurna I, but these numbers are dwarfed by the $4 million in <a href="https://nepalitimes.com/news/the-everest-industry">Everest permits</a>. Revenue from Kanchenjunga climbing permits is something Nepal could potentially forgo if necessary, but the expeditions also provide jobs to hundreds of high altitude guides, porters, base camp support staff and other logistical costs.&nbsp; As the third highest mountain in the world and the tallest in India, there will always be significant motivation to climb it from the Nepal side, especially as climbers are drawn by the technical climbing at high altitude.

Kangchenjunga: too sacred to climb?

The debate about who is less accountable to the public: politicians or bureaucrats is as old as Nepal’s democracy itself.
Some blame politicians for being beholden to the businessmen who finance their electoral campaigns, and are forced to return the favour with contracts and kickbacks when in power.&nbsp;
Others say it is civil servants who are neither civil nor servants, and know the inner workings of the system to exploit loopholes – they then teach ministers, MPs, mayors, or ward chairs which juicy projects can be squeezed. And everyone gets their share.
In reality, it is probably not a case of either, or. Both have their hands deep in the honey pot. Corruption is now such a given that yet another exposé in the mainstream press, like the latest visit-visa scam, does not raise eyebrows anymore.
We may have to edit Lord Acton’s famous quote to say that in Nepal we do not even need absolute power to corrupt absolutely. The ruling cartel has divvied up the spoils, so that no one ever faces charges. The three parties all know about the skeletons rattling in each other’s closets, and they cancel each other out.
Politicians and bureaucrats get all the blame for taking bribes, but what of the givers of bribes? In this crony capitalism, businesses invariably need political patrons in an elaborate <a href="https://nepalitimes.com/here-now/nepals-only-growth-industry-private-sector-corruption" target="_blank">national network of give-and-take</a>.
<a href="https://nepalitimes.com/here-now/nepals-only-growth-industry-private-sector-corruption" target="_blank">Politicians and businesses work hand-in-glove</a> so that conflict of interest in contracts, insider trading, cartelling, and non-performing assets of banks become the norm. Our survey after the 2017 local election showed that out of the 753 newly-elected local government chairs, <a href="https://nepalitimes.com/news/elected-contractors" target="_blank">nearly 300 were contractors</a> involved in sand-mining, quarrying, or transportation syndicates.
Nepal’s tycoons have discovered that instead of donating to election war chests of politicians, it is a much surer return on investment to spend the money to <a href="https://nepalitimes.com/news/the-business-of-politics-in-nepal" target="_blank">become legislators and politicians themselves</a>.
In democracies, there are checks and balances to control corruption when it becomes endemic. The Nepal Police and Central Bureau of Investigation (CBI) are supposed to do the detective work without political interference. The courts are required to be independent in dispensing justice and punishing crooks.
But the less said about the judiciary the better. A writ petition in the Supreme Court last week accused our sister magazine <a href="https://www.himalkhabar.com/" target="_blank">HimalKhabar</a> of contempt of court for two stories: one about how high courts have been overturning a majority of verdicts of district courts in cases of rape, and another about the Biratnagar High Court clearing a self-proclaimed holy man, Krishna Bahadur Giri, of rape despite police presenting physical evidence.
The doctrine of the separation of powers stipulates that it is when the other three pillars in a democracy are compromised that the role of the free press becomes even more vital. The world over, as soon as populist autocrats are elected to the executive, their first order of business is to co-opt the legislature and the judiciary. Then they buy off, intimidate, or neutralise the media with Strategic Lawsuits Against Public Participation (SLAPP).
Nepal’s officialdom seems to be taking midnight Zoom lessons from other despots on how to gag the media. Last month, popular talk show host Dil Bhushan Pathak was served an arrest warrant by the Kathmandu District Court for <a href="https://www.youtube.com/watch?v=-CntsnTrtG8" target="_blank">a YouTube explainer</a> about the alleged involvement of the son of Foreign Minister Arzu Deuba Rana in a reported purchase of Kathmandu’s Hilton Hotel.
The Lalitpur District Court ruled that Pathak could not be arrested without fair trial, but this week the Kathmandu District Court filed another case against the journalist based on a complaint by the Cyber Bureau, and put him on a fugitive list.&nbsp;
Without going into the veracity of Pathak’s explainer, it is deeply problematic that the Electronic Transaction Act has been invoked – proof that politicians are getting the courts and investigating agencies to make an example of a high profile journalist.&nbsp;
The intention is to silence media investigations into the fake refugee scandal in which the main partner in the ruling coalition is implicated, and in which one of its former home ministers was jailed last year.
The Kathmandu High Court has been mysteriously active in targeting journalists these days. <a href="https://bizmandu.com/" target="_blank">Bizmandu</a> and <a href="https://nepalkhabar.com/" target="_blank">Nepalkhabar</a> were served a notice last month <a href="https://nepalitimes.com/news/no-freedom-after-expression-y4inku06" target="_blank">to withdraw a story they did</a> on the Chair of the <a href="https://www.sebon.gov.np/" target="_blank">Security and Exchange Board of Nepal (SEBON</a>) Santosh Narayan Shrestha allegedly demanding kickbacks from hydropower investors.&nbsp;
Incredibly, the court even asked the two portals not to report on the subject anymore – a ruling so absurd that the Patan High Court overturned it a week later.&nbsp;
The allegations against Shrestha were made in a public meeting of the <a href="https://www.ippan.org.np/members/3060/bungal-hydro-ltd" target="_blank">Independent Power Producers Association of Nepal (IPPAN)</a>, and MPs demanded a <a href="https://myrepublica.nagariknetwork.com/news/parliament-demands-probe-into-sebon-chairman-over-alleged-commission-demand-40-32.html" target="_blank">Parliament inquiry</a> into the regulator. <a href="https://www.himalkhabar.com/144523/santosh-narayan-shrestha" target="_blank">HimalKhabar</a> reported this week that while Shrestha was reportedly demanding commissions from private investors for IPOs, he cleared primary share sales in Bajhang’s 10.75MW <a href="https://www.ippan.org.np/members/3060/bungal-hydro-ltd" target="_blank">Bungal Hydro</a> in which his family members have investments, company records show.
And then just on Monday, bureaucrats hoodwinked MPs by deleting references in a bill requiring a two-year ‘cooling off’ period under which retiring civil servants could be barred from holding constitutional positions for two years.
The contest for who is more corrupt: bureauacrats, politicians, or the private sector is on.
Kunda Dixit

SLAPPing Democracy

The monsoon this year arrived on time, and brought life-giving rain — irrigating paddy terraces, recharging groundwater, reviving springs, and increasing electricity generation.
But Nepal has to deal with either too much water or too little. On a clear April day before the monsoon, the hills of Sindhuli district were parched, and there were wildfires burning out of control. There had been no rain for the past six months.
And that has been the perennial crisis for Nepal’s farmers: that 85% of the rainfall occurs during just four months of the monsoon with little rain for the other eight months.&nbsp;
The water crisis is related to the powerful changes sweeping the mid-hill region of Nepal. With better roads, higher incomes and more exposure, many residents now aspire to have the kind of water supply seen in urban homes. They want hot or cold water at the turn of a tap, showers and flush tank toilets.&nbsp;
To meet this rising demand, many local and provincial governments are investing in large water supply projects often by lifting water from rivers hundreds of metres down the mountain. But these new systems may not be sustainable in the long run.
Many villages in Sindhuli are switching from local springs to piped systems, and even in rural homes, overhead tanks are becoming common.
But this new convenience comes with big challenges. Lifting water from rivers far below requires long pipes, electric pumps, and constant maintenance. These systems are costly, and the streams themselves often shrink to a trickle in the dry months. Big water-lifting schemes look impressive, but there is doubt if they can meet growing water demand.
A much more sustainable solution would be what some communities are doing: restoring old ponds or build new recharge systems. But those villages are exceptions, in most places traditional ponds and wallows are being filled up to be turned into sports fields, or make way for buildings.
Where there are new ponds, they are sometimes in the wrong places or without proper design. Roads and drains are not engineered properly and have increased landslides and erosion. Water management in hilly areas is not just about building things, it is about building in the right way, in the right place.
Traditional water systems were based on nature. They were not perfect, but they used the land wisely. Ponds used to hold rainwater and slowly refill springs which supported families, farms, and forests.&nbsp;
Not everything worked well in the past, but we can learn from traditional water management practices. Across Nepal, some rural municipalities have launched campaigns to store monsoon runoff — either in tanks, ponds or by recharging the aquifers.
But not all efforts have been successful. Some ponds are built without any hydrological study. Some are rushed to meet deadlines rather than real needs.&nbsp;
Now, the Muhan initiative hopes to revive springs to make households more resilient and help farmings. With the financial support of the Australian Centre for International Agricultural Research, research is being done to understand how springs work and how they are affected by changes in rainfall, land use, and development.&nbsp;
Instead of just building pipes and tanks, the project maps the entire springshed so we can understand the root cause of water shortage. In Sindhuli, the problem is not the amount of rain, but the loss of natural systems that store it and the social systems that manage water.&nbsp;
Nepal’s towns and villages now face a major challenge: how to manage water all year round as demand rises with people’s living standards. Depending only on river-lift systems is not a sustainable solution.&nbsp;
We need a mix of approaches that help store water from the rainy season to make it available for the rest of the year, whether by directly harvesting rainwater, restoring ponds, managing springsheds, or smart management of demand.
Rural Nepal is also seeing dramatic depopulation. Much of the outmigration can be stemmed if there is easier water supply for agriculture and household use. Across the mid hills, villages are emptying because springs are going dry. Government policy needs to catch up with the reality on the ground, and support solutions that work for people and nature. Every water supply plan should include recharge structures. Every road or building project should consider water flow and erosion. Local governments need more than budgets: they need training, tools, and data.
Ngamindra Dahal is with the Nepal Water Conservation Foundation, Kathmandu. Hemant Ojha collaborated in this piece and is associated with the Australian National University.

Water for Life

<a href="https://nepalitimes.com/multimedia/the-last-of-the-kusunda">The Kusunda</a> are among the last remaining hunter-gatherer communities left in Nepal, and it has only one fluent speaker left of a language that is not related to any other language group in South Asia.&nbsp; The Kusunda call themselves the King of the Forests ((गेम्येहाक़ in Kusunda,वन राजा in Nepali) and used to have a nomadic lifestyle till recently. But decades of exclusion from mainstream society and modernity have forced the Kusunda to assimilate. &nbsp; Today, most Kusunda live across Nepal’s mid-hills and western plains, choosing to identify themselves as Thakuri and adopting names like Sen, Shahi, and Khan to avoid ostracisation. Over time, inter-ethnic marriages between the Kusunda and other communities became increasingly common.&nbsp; However, the assimilation with other communities also meant that almost no one from the Kusunda community can speak their mother tongue – considered by linguists to be a ‘language isolate’ not related to any other language group in the world, and lacking set rules of grammar that are foundational to other languages. There are no words for ‘Yes’ or ‘No’ in Kusunda, nor are there words to signify direction. There are 23 languages with less than 1,000 speakers listed in Nepal's 2021 census, with Kusunda being the language with the least number of speakers. The number of people who identified as Kusunda has decreased with each subsequent census. Only 253 individuals identified themselves as Kusunda in the last National Census of 2021, down from 273 in 2011.&nbsp; <div class="embed-block"><iframe src="https://creators.spotify.com/pod/show/raithane-bhakha/embed/episodes/Kusundas---the-last-of-the-forest-kings-e23ge6p/a-a9peei1" height="102px" width="400px" frameborder="0" scrolling="no"></iframe></div> The government’s decision to provide a social security stipend to the community for the past few years has prompted many from the Kusunda community to reclaim their identity and in the process, explore their culture and language. Kamala Sen Kusunda, who lives in Dang, is the only fluent native Kusunda speaker alive, although there are now other Kusunda and non-Kusunda people learning how to speak the language. By the time Kamala Sen Kusunda was born in 1975, her family had settled in a village in Rolpa. Although she did not experience the nomadic life of her forebears, she still roamed the forests freely as a child and many of the values and socio-cultural practices of her community were instilled in her and her siblings.&nbsp; This meant that Kamala grew up speaking Kusunda with her family. But by then, the Kusunda had increasingly begun to interact with people beyond their community, and inter-ethnic marriages had become a norm.&nbsp; Kamala herself married at 18 to a 52-year-old man from the Chhetri community. She would go on to have four children, but they were brought up with her husband’s culture and community rather than her own, and teaching them her mother tongue seemed impractical.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3.jpg" data-media-id="editor_2" data-image-id="20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3" data-rendition-name="original" width="855" height="641" loading="lazy" alt="Kusunda NT"> <figcaption>Gyani Maiya Kusunda with Kusunda youth in 2015.</figcaption> </figure>  “If I had spoken my language to them when they were children, they would have learned,” she tells us ruefully. “But they were growing up in a different community, so I never pushed, and they never expressed interest.” At the time, she had other things to worry about, such as earning a livelihood and sustaining her family. To find work, Kamala and her family moved to Shimla in India, where she worked at an apple orchard for six years.&nbsp; Over the next years, Kamala and her family moved back and forth between India and Nepal for work, and Kamala was not actively conversing in the language of her people or being able to connect with members of her community now scattered across Nepal.&nbsp; Had she not forgotten her language after all those years? “How could I forget the language of my ancestors?” she replies. “Not speaking it did not mean that it ceased to be a part of me.”&nbsp; Kamala had been working at a brick kiln in Thimi seven years ago when the National Language Commission tracked her down, offered her a paid position as a Kusunda language consultant and source person for basic language training in Dang.&nbsp; It was there that Kamala met her cousin Gyani Maiya Sen Kusunda, the only other person able to speak Kusunda fluently, who had been working with the Commission to conserve Kusunda language and culture. It was also where Kamala met language researcher and lexicographer Uday Raj Ale. Ale had been in the middle of his research into the Tharu language and community 15 years ago when he met Gyani Maiya Kusunda’s son, who told him that his mother was one of the few people who spoke Kusunda, but that no one had shown an interest in studying and preserving the language and culture. Ale met Gyani Maiya, spending time with her learning and researching Kusunda. By 2017, Ale had collected enough words to put together a Kusunda dictionary. The Kusunda vocabulary currently comprises 2,000 words. His research into the Kusunda language and culture has taken him to every known Kusunda household in Nepal. Although the census puts the number of Kusunda at 253, Ale reckons there are only 158.&nbsp; “Kusunda language is endangered due to its lack of use in everyday life, literature, and religious and socio-cultural practices, as well as the prevalence of inter-ethnic marriages,” explains Ale. In 2019 the Language Commission began its language transfer programs for youth from indigenous communities. Since then, the Commission has completed multiple phases of Kusunda language classes in Dang facilitated by Uday Raj Ale. The classes have 20 students, not just from the Kusunda community, but also interested non-native students.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33.jpg" data-media-id="editor_3" data-image-id="20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33" data-rendition-name="original" width="1485" height="1535" loading="lazy" alt="Kusunda NT"> <figcaption>Students learning Kusunda with instructor Uday Raj Ale (second row, left)</figcaption> </figure>  Khamba Rokaya, who worked as a caretaker for young Kusunda children in Dang, became interested in learning the language as she sat in with the children during their lessons, and for the last few years has been among the few non-native Kusunda language learners in Dang. “I am not from the Kusunda community, but now that I have learned the language, I hope to do my part to carry on the work and share my knowledge with as many people as possible,” she says. “One way to ensure that we preserve this language is to extend its speaker base, both within the Kusunda and non-native communities.” Ale and Kamala have continued to work together since Gyani Maya’s passing in 2020, expanding the Kusunda vocabulary and creating appropriate curricula to fit the needs of the students as their knowledge of Kusunda expands.&nbsp; But without any documentation of Kusunda history, the community’s traditions, stories, values and language were at risk of being lost to time. “The loss of an ethnicity, language or culture in a country is akin to losing a vital organ, and a unique perspective of looking at the world,” says Ale. Which is why Archive Nepal in collaboration with the British Council’s Cultural Protection Fund and the UK’s Department of Culture, Media, and Sport in February launched a book of creative writings in the Kusunda language titled पिन्डा (meaning ‘The First’ in Kusunda): A Compilation of Kusunda Literature. The book is a collection of informative essays about the Kusunda language and culture, short stories that explore themes from nomadic life to universal Nepali experiences of poverty and migration, letters to loved ones, as well as conversational pieces by five Kusunda students ranging from ages 16 to 30. The works in the Kusunda language are also translated into Nepali and English.&nbsp; “Language is an important part of ethnic identity, and our indigenous languages cannot evolve or be conserved unless they are spoken or taught,” said Ale during the launch of the book earlier this year. “But most importantly, language exists as long as there exists literature in that language.” Kamala was in Kathmandu for the launch of the book, and smiled proudly as she looked at the young writers who had contributed to the collection. She said: “I’m glad the young people have chosen to learn and preserve Kusunda. Otherwise, our language would have died with me.” &nbsp;

jazz-festival

East meets West at Kathmandu jazz

Jazzing up the town for the 20th time

Kangchenjunga: too sacred to climb?

SLAPPing Democracy

Water for Life

Saving the Kusunda language from extinction