<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;

Shristi Karki

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Saving the Kusunda language from extinction

The Kusunda are one of the two last remaining hunter-gatherer societies left in Nepal, the other being the nomadic Raute. The 2011 Census showed that there were only 273 Kusunda individuals remaining, and there are probably even fewer today.&nbsp; The Kusunda language is not related to any other language group in South Asia, and has only one native speaker still alive: Kamala Khatri Sen in Dang district. Decades of social exclusion has nearly obliterated this ethnic group.&nbsp; One of the earliest mentions of Kusunda comes from Brian Houghton Hodgson, the British Resident to Nepal in 1833, who extensively documented Nepal’s human and natural diversity.&nbsp; ‘Amid the dense forests of the central region of Nepal, to the westward of the great valley, dwell, in scanty numbers and nearly in a state of nature, two broken tribes having no apparent affinity with the civilized races of the country, and seeming like the fragments of an earlier population,’ Hodgson wrote of the Kusunda and Chepang. <div class="embed-block"><iframe src="https://podcasters.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>Listen to this podcast with spoken Kusunda, a language isolate with no other language in its category, one of the rarest in the world with just one native speaker alive. Sewa Bhattarai brings excerpts from this audiobook, and speaks to Kusunda language teacher Uday Raj Ale and one of his students Hima Kusunda. </div> More than 150 years ago, Hodgson was already calling the Kusunda 'a broken tribe'. Today, they are even fewer in number with a few scattered between Gorkha and Dang, as the groups migrated westwards.&nbsp; Researcher Narayan Prasad Adhikari writes that the Kusunda believe their ancestors lived originally in Arghakhanchi, and Palpa, wandering to Tiram of Pyuthan and Ambapur of Dang. &nbsp; Read Also: <a href="https://www.nepalitimes.com/here-now/lost-in-translation">Lost in Translation,</a> Alisha Sijapati Hodgson noted in 1870 that the Chepang, Kusunda, and Hayu are of the same lineage, and Adhikari notes that there are indeed some similarities in their physical structure and language. Hodgson conjectured that the Kusunda migrated from even further east, and are a branch of the Lhopa of Bhutan.&nbsp; Of their lifestyle, Hodgson wrote: ‘They toil not, neither do they spin, they pay no taxes, acknowledge no allegiance, but, living entirely upon wild fruits and the produce of the chase, are wont to say that the Rajah is the lord of the cultivated country as they are of the unredeemed waste. They have bows and arrows, of which the arrow-heads are procured from their neighbours, but almost no other implement of civilization. And it is in the very skillful snaring of the beasts in the field and the fowls of the air that all their little intelligence is manifested.’  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20230512110512_1252a7572aad0a92f8197902b9a7d9fcd228957a711bf93f9471c210a4c0bb89.png" data-media-id="editor_2" data-image-id="20230512110512_1252a7572aad0a92f8197902b9a7d9fcd228957a711bf93f9471c210a4c0bb89" data-rendition-name="original" width="1053" height="802" loading="lazy" alt="Kusunda house and prayer "> <figcaption>A model Kusunda house (left) and the place of ritual worship of Kusundas (right). Photo: Johan Reinhard</figcaption> </figure>  Kusunda language and grammar cannot be categorised under any regional language family, although some researchers say it is derived from Tibeto-Burman roots because of the similarity of some words.&nbsp; “There is no other community like the Kusunda in the whole world,” says linguist Madhab Prasad Pokharel. “They do not drink running water, and only drink spring water. They do not touch cows, or drink cow milk. They hunt and eat monitor lizards and weasels. Their DNA shows some links to the eastern Pacific.”&nbsp; Pokharel says Kusunda language has many unique features. For example, although they live in the forest, they have no word for the colour green. The way they create pronouns is different from other languages. My hand is 'tawei', your hand is 'nawai' and his/her hand is 'ginawai'.&nbsp; Uday Raj Ale and Tim Bodt note in a 2020 article in the journal Babel, that spoken Kusunda has sounds not found elsewhere. ‘The voiced uvular and the uvular nasal have now basically disappeared from the language, but we can still recognise that they were once pronounced,” they wrote. Uvular stops are relatively common in Caucasian, Semitic, and Pacific Northwest languages, but are absent in South Asia. Read Also: <a href="https://archive.nepalitimes.com/article/nation/Mind-your-languages,133">Mind your languages</a>, Mark Turin The Kusunda could be a branch of some early migration streams out of Africa en route to the Subcontinent, East Asia and Australasia. The Babel article says: ‘They may have inhabited a much larger geographical area, but were gradually replaced or absorbed by speakers of other languages.’&nbsp; Can we find these stories in the origin stories of the Kusundas? Can their myths trace the path of the primitive humans who had wandered through the earth? Is it possible to find their relationships with the indigenous people of East Pacific Ocean through their folklore? One is curious to know whether the oral history of one of the world's most unique communities can answer these questions. Sadly, we find that the history, mythology, and folklore of the Kusundas have already disappeared a few generations ago. Imposed mythology  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023051211058_a99bb08817c66baef34b720e3cc9c093e156aa2de0859e1545b25fa2dc62f11f.jpg" data-media-id="editor_4" data-image-id="2023051211058_a99bb08817c66baef34b720e3cc9c093e156aa2de0859e1545b25fa2dc62f11f" data-rendition-name="original" width="1750" height="1228" loading="lazy" alt="Kusunda ritual sacrifice "> <figcaption>Two Kusunda men engaging in ritual sacrifice. Photo: Johan Reinhard</figcaption> </figure>  Uday Raj Ale has researched and documented the Kusunda extensively, and has collected some of their origin stories in his book Gemjehaq. The Chepang chapter of Dor Bahadur Bista’s book Sabai Jat ko Phulbari traces the origin myths of Kusunda history to the Ramayana.&nbsp; Sita gave birth to a son named Lohori at the Valmiki Ashram. She took the baby out of its crib to play with it, and when Valmiki saw an empty crib, he panicked. He created a baby from the kush grass and put it in the crib. When she returned, Sita was surprised to see another baby in the crib. She raised the second baby as her own. The baby which was made from kush was called Kushari. Kushari's descendants became Kusundas and Lohori's descendants became Chepang. Interestingly, an aboriginal forest-dwelling community with distinct lifestyle and language unconnected to mainstream Nepali culture has a Hindu story for its origin myth. Elderly Kusunda reject this story, however, as Ale writes in his book. Dhan Bahadur Kusunda, president of Kusunda Development Society, states that the Sita story has no resonance in his community.&nbsp; Even the very word 'Kusunda' seems to have been imposed on the community. Ale says that word does not even exist in Kusunda language, and the people call themselves Myak or Gemyehak. He speculates that people who were familiar with Hindu mythology manufactured this lore for the Kusundas.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20230512110544_355425e25289a3cea76d509374a4550783da988417e80c6722c4a70e9b9f3756.jpg" data-media-id="editor_5" data-image-id="20230512110544_355425e25289a3cea76d509374a4550783da988417e80c6722c4a70e9b9f3756" data-rendition-name="original" width="1750" height="1287" loading="lazy" alt="the last of the kusunda"> <figcaption>Jhankri attending to a patient. Photo: Johan Reinhard(Photo: aaram)</figcaption> </figure>  But the question remains: how is a community that calls itself 'Gemyehak' come to be called 'Kusunda' in the first place. The answer may be found in the popular meanings of the word Kusunda. In rural Nepal, the word 'Kusundo' is derogatory and and means 'uncivilised' 'barbarian', or 'stupid.' In the <a href="https://www.nepalitimes.com/review/ghatu-dance-of-lamjung">Ghatu dance </a>performed in Gurung and Magar communities in Central Nepal, there is a section called 'Kusunda Ghatu,' where the protagonist King Pashramu wanders into the jungle as a mendicant, hunts deer, and begs for alms. The 2001 movie Darpan Chhaya also has an episode where the hero is marooned in a jungle, forced to wear leaf-skirts, and expresses his anger by saying he became a Kusunda. Many folklore researchers, like Dharmaraj Thapa and Mukunda Sharma, have documented the use of the word ‘Kusunda’ to mean ‘uncivilised’ in Nepali songs. The tenth edition of Nepali Brihat Shabdakosh dictionary gives the first meaning as 'a nomadic tribe that lives in the jungles south-west of Kathmandu, and is presently declining' but establishes gives the secondary meaning of Kusunda as असभ्य (uncivilised).&nbsp; Overshadowed 'Gemyehak' It is not clear whether the existing word 'Kusunda' was used to describe the Gemyehak, or whether the lifestyle of the Gemyehak was the reason this word was created. Whatever the reason, the Kusunda today feel insulted that a derogatory word is used to label their community in the country's most respected dictionary. The Kusunda name for themselves, Gemyehak, has a much more exalted meaning. ‘Ge’ means forest and ‘Myak’ means tiger. Hima Kusunda, 20, from Pyuthan says: “So Gemyehak means tiger, king of the forest. Even today, we call ourselves वनराजा or king of the forest.&nbsp; In Pyuthan the Kusunda are called 'Ban Raja, substantiating the claim that Kusunda ancestors were indeed kings of the forest, writes Narayan Prasad Adhikari. Hodgson himself noted that the Kusunda ‘had clearly once known a condition far superior to the present one or to any that has been theirs for ages.’ How did a community that called itself kings of the forest look at nature, life, and mainstream village life? Their perspective was probably quite different from that of social animals in villages and settlements. But today, we can only imagine what it was like, because the myth of 'Kushari' has overshadowed all these earlier narratives.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20230512110540_603a3a2ce6337c319c87b8c2ee89649c10b0ee62f49f63ca9a3f191967f40ef3.jpg" data-media-id="editor_7" data-image-id="20230512110540_603a3a2ce6337c319c87b8c2ee89649c10b0ee62f49f63ca9a3f191967f40ef3" data-rendition-name="original" width="1750" height="1363" loading="lazy" alt="the last of the kusunda"> <figcaption>Gyani Maiya Sen and Kamala Khatri Sen leafing through a Kusunda dictionary. Photo: Johan Reinhard</figcaption> </figure>  Although Gyani Maiya and other elderly Kusunda reject the story of Kushari, they have no story of their own to replace it, and are also unable to remember any songs or dances in their language.&nbsp; “I believe songs existed in the Kusunda language, because they have words for 'song' and 'dance'. They also remember singing and dancing to celebrate some events in their nomadic past, but when asked to sing, they only sing in the Nepali language,” explains Ale. Extinction is forever&nbsp; The Kusunda language and culture has gone into decline because the community is scattered and not unified. Kusunda society started fragmenting when their nomadic lifestyle became threatened by modernity.&nbsp; But when the government started strictly regulating forest use, the Kusunda found it impossible to sustain their traditional lifestyle. They could not find people of their own tribe to marry, and started assimilating with villagers and settled down. Hima Kusunda’s grandfather and his younger brother lived in the forests as nomads even after their parents died when they were young. But one day, his brother ate a snake egg, believing it to be a lizard egg, and died.&nbsp; Hima says, “Then my grandfather had no option but to come live in a village to be near people. Also, there was no Kusunda woman for him to marry so he married a Kawar woman.” The pace of development, the changing times, socialisation, deforestation, difficulties in livelihood, exogamous marriage system, lack of unity among Kusundas, their reluctance to develop, and their traditional viewpoints were found to be the reasons why Kusunda language and culture are near extinction, writes researcher Adhikari. ‘When Kusundas started marrying villagers and dispersing instead of living together, their language and culture disappeared. They stopped practicing their language and culture in order to assimilate with modern society.’ The Kusunda have been further pushed out of their forest homes by societal exclusion, population pressure and competition for resources. Community forests, national parks and nature reserves have also driven them away.&nbsp; The Kusunda started hiding their identity when they inter-married non-Kusunda villagers, and that is also one reason for the decrease in their numbers, says Hima. When her father married a Dalit woman, he was teased and harassed by the villagers. He did not like the Kusunda label, and started calling himself a Thakuri. Ale says that the drive to identify themselves as Thakuri is widespread among Kusunda, and many have adopted the surnames Sen, Shahi, or Khan. When Kusunda married members of Magar, Kumal, or other communities, their children adopted those names instead of Kusunda. Saving what is left  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023051211058_2ca8520dd328f8b7bcb765e5a3d781b18a1eb228cde58390dbac670559d40322.jpg" data-media-id="editor_8" data-image-id="2023051211058_2ca8520dd328f8b7bcb765e5a3d781b18a1eb228cde58390dbac670559d40322" data-rendition-name="original" width="4860" height="3121" loading="lazy" alt="the last of the kusunda"> <figcaption>Hima Kusunda (left) and Uday Raj Ale (right)</figcaption> </figure>  There have been some efforts by the government to save what is left of the Kusunda people, culture and language. With Gyani Maiya Sen and Kamala Khatri as source persons, the Language Commission has already completed three phases of Kusunda language classes. These are facilitated by Uday Ale and have 20 students, most of them Kusunda. Hima Kusunda, a student of class 12, and her younger sister, are among them. “As a child, when I heard people from other communities like Tharus of Dang and Magars of Pyuthan speak their language, I wished I could speak in my own language too,” Hima recalls. “So, when the opportunity to learn the language came up, I signed up eagerly. The language class has extended the life of the language, but we need to do more.” &nbsp; Hima's father and grandfather have died, and she and her sister are the only ones who know the language in their family. The two teach the language to elders at home, and Hima has even written a song in Kusunda which she sings at events. The lyrics are about living with wild animals in the forest and surviving on foraged food, stories she heard from her father and grandfather. “The next phase of language classes should be held at the family level. Otherwise, the language will not survive past this generation,” Ale says. “Students who have learnt it cannot converse at home, and the language is unable to flourish.” The government has also been providing social security stipend to the community for the past few years. As soon as a Kusunda baby is born and registered, the family gets a stipend of Rs4,000 per month.&nbsp; Read Also: <a href="https://archive.nepalitimes.com/article/International/Endangered-language-preserved-through-technology,977">The internet's rescue act</a>, Mark Turin “I have not faced any harassment for being Kusunda, but my father did,” says Hima. “The government's incentive has made us less embarrassed about our identity.” Indeed, people who had adopted surnames like Sen, Shahi and Thakuri in the past are now reverting back to Kusunda. The language classes also help extend the lifespan of the language, its corpus and preserve the history and culture of the Kusunda people.&nbsp; Says researcher Uday Raj Ale: “Since they lived in the jungle, they had vast knowledge of the forest, wildlife, plants, and nature. When they hunted, they rarely killed, instead skillfully snaring animals. Gyani Maiya Sen used herbs to remedy minor illnesses. But she believed that sharing it would reduce its efficacy. So now all of that knowledge is lost.&nbsp; Sewa Bhattarai is a freelance journalist. Her series, On The Margins, will focus on folk music, folklore, and mythology of Nepal's marginalised communities.

Sewa Bhattarai

The last of the Kusunda

Nepal’s cricket team first beat powerhouse West Indies in two out of three matches in September, the first time it won a match and then a series against a test-playing nation.&nbsp; Then the Rhinos played six qualifiers in Oman for the 2026 T20 World Cup which is being held in India and Sri Lanka from 7 February to 8 March next year. The national team qualified comfortably with two games to spare, and won all six matches anyway. In the three months before the World Cup, cricketers will play the second season of the Nepal Premier League from 17 November to 13 December.&nbsp; After a hugely successful first season, steady upgrades have been made. The flood-lit Tribhuvan University Cricket Ground has been fitted with 15,000 seats, even though this takes away from the festival-like atmosphere of fans on their feet on the grassy slope.&nbsp; Last season, matches began at noon and three in the afternoon. Late-evening matches in winter under flood lights will increase attendance and viewership.&nbsp; There is also now technology that will display how far a six was hit and how fast a ball was bowled. Foreign players who will play in the league include Chris Lynn, D’arcy Short, Ravi Bopara, and Sohail Tanvir, all good ex-international players that people have heard of.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251101031128_9db0830fb65d0743e3d36cc4b4473e61d750789028a130f5dff8a619307b0215.jpg" data-media-id="editor_0" data-image-id="20251101031128_9db0830fb65d0743e3d36cc4b4473e61d750789028a130f5dff8a619307b0215" data-rendition-name="original" width="1365" height="1803" loading="lazy" alt="Nepal cricket"> <figcaption>Aasif Sheikh drives through the covers on his way to 69 off 41 vs Samoa.</figcaption> </figure>  But the most important point of the Nepal Premier League will be to prepare and experiment for the World Cup, which starts less than two months after the NPL ends. Team Nepal will be extra eager to play well, given that the matches are happening in South Asia and Nepali fans can make the trip.&nbsp; Head coach Stuart Law will be watching each NPL match keenly, to gain more insight into how to best use his current starters.&nbsp; As each of the eight teams are only allowed a maximum of four foreign players in their starting eleven, Law and Nepali fans will also be scouting new talent who will be hungry to emerge and prove themselves to earn a place in the World Cup Squad.&nbsp; ALL-ROUNDERS One of the most unusual features of the current Nepali squad is how many all-rounders there are. Kushal Bhurtel, Rohit Paudel, Kushal Malla, Gulshan Jha, and Dipendra Singh Airee are all regular starters, and they all bat and bowl. Opener Aasif Sheikh is also the wicketkeeper.&nbsp; Airee, of course, is also an excellent fielder. In the first five games of the qualifiers, he got a record five runouts with direct hits, and was on a roll with a run in every single game. This depth means that almost always seven players bowl for Nepal, and the wealth of options keeps the opponent batting order guessing, but it may create hesitancy within the team in tough situations against stronger teams.&nbsp; Countries at the top level of the sport tend to have more specialists. Perhaps Stuart Law might want to tell Bhurtel to really focus on his batting, or Airee to hone his bowling, which seems to be their strengths. The team would be better off with them performing one aspect consistently well than being hit or miss with both. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251101031128_c30fdbab65736ea728f2f94fa121d2169e4d3627194ce1fe9de26eebdb3fc5b3.jpg" data-media-id="editor_1" data-image-id="20251101031128_c30fdbab65736ea728f2f94fa121d2169e4d3627194ce1fe9de26eebdb3fc5b3" data-rendition-name="original" width="957" height="1269" loading="lazy" alt="Nepal cricket"> <figcaption>Lalit Rajbhansi with tricky left arm spin, 3/13 vs Samoa.</figcaption> </figure>  POWERPLAYS The Nepali team likes batting first. It chased only against Japan, but they struggle to put up really competitive scores of say, above 170 unless two batsmen do really well.&nbsp; In the second match against the West Indies, Aasif Sheikh’s 68 and Sundeep Jora’s 63 set up Nepal at 173/6. Against Samoa, Aasif Sheikh had 69 and Airee had 53, before Lokesh Bam’s fierce 39 off 12 featuring 4 sixes set up 211/4.&nbsp; Besides these games, Nepal tends to score up to 150 batting first. To the experienced teams that Nepal will face at the world cup, this is not at all an intimidating score. One reason is that Nepal just cannot seem to get going in the first six powerplay overs, when there are limited fielders on the boundaries.&nbsp; A solution to this might be to promote Gulshan Jha up the order. Although Jha has also been an excellent batter in the end overs, using him at three or four might help set up a more productive powerplay and bigger scores. He should try it out with the Karnali Yaks.&nbsp; Despite all the controversy that comes with Sandip Lamichhane, and his strange decision to sit out the West Indies series minutes before the first match started, his output with the ball is undeniable.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251101031128_453d54ce627367c537d459c38d260d8aca1d56949c49c8023de582f3e72bb678.jpg" data-media-id="editor_2" data-image-id="20251101031128_453d54ce627367c537d459c38d260d8aca1d56949c49c8023de582f3e72bb678" data-rendition-name="original" width="1499" height="1000" loading="lazy" alt="Nepal cricket"> <figcaption>Nepalis turn out to support the team vs Samoa at Al Ameret Stadium in Oman.</figcaption> </figure>  He took wickets in each of the six qualifiers, most notably five vital ones in the match against Qatar that Nepal won by five runs. Lamichhane also gives away very few runs, which cuts some of the more part-time bowlers some slack.&nbsp; Airee is also economical, and his 3/22 was vital in the one-run win against the UAE. Together with Lamichhane the duo constricted the opposition in the middle overs. Veteran Sompal Kami has not been as productive with the ball, and gave away a lot of runs in the series against the West Indies.&nbsp; This is a weakness, because Kami does not contribute with the bat much. While his experience is valuable to ground the young Nepali team, Stuart Law should look out for fast bowlers during the NPL to help balance out quality spinners.&nbsp; One of the most impressive and professional parts of Nepal’s winning streak has been the attention to detail. The players have been generally excellent in the field, giving away very few runs due to wides or no balls. They had three run outs against the UAE and two against Qatar and Japan and in the first game against the West Indies.&nbsp; The fielders seem much calmer and focused when executing difficult catches, a welcome change from past complacency. This attention to detail makes the difference in narrow games and keeps morale high.&nbsp; The Nepali team has performed well, but besides the narrowly-beaten UAE, all the matches were against teams ranked lower in the world T20 rankings. And the series against the West Indies was against a weakened team. In the world cup, Nepal will be facing much stronger teams and will lack the element of surprise it had in the 2024 World Cup.&nbsp; If Nepal wants to keep improving, it now has to be able to dominate teams like Kuwait and Oman. It also should set up more series with associate nations like Scotland, Ireland, Namibia and The Netherlands. This will help accurately gauge the team’s progress and expose its weaknesses.

Nepal’s prospects at World Cup 2026

With the holidays over and elections only four months away, Nepal’s interim government led by Prime Minister Sushila Karki is trying to get down to brass tacks. But it is not easy.
On Wednesday, Karki held the first three-way meeting between GenZ representatives, political parties and the government. Despite some acrimony, there was near unanimity about creating the environment for elections on 5 March. 
Only the UML is holding out, still not taking responsibility for the 8 September massacre, and calling for the reinstatement of Parliament. GenZ delegates poured their wrath on the unrepentant UML, but were themselves talking at cross purposes on the demand for a directly-elected executive. 
Karki was on the defensive, her exasperation spilling over: “How do we undo the damage done by corruption, exploitation, and discrimination over the last 35 years in a single month?” 
She is reported to have added, “There is a tendency to not allow this government to work, and then turn around to criticise it for not achieving anything. We are trying our best, and will fulfil our goal of elections no matter what.” 
The Wednesday meeting does seem to have turned the attention of old parties towards elections, and spurred the GenZ and others with political ambition to form parties.
With the deadline for party registration looming, several like-minded individuals and collectives are coalescing, or trying to. The Election Commission is already reviewing applications from more than a dozen new political parties. 
Kathmandu Mayor Balen Shah has held talks with RSP members, but his popularity on social media is not matched by public visibility and accessibility. Intriguingly, Shah and his supporters on social media have been publicly asking for the resignation of Home Minister Om Aryal for not arresting members of the UML-NC government for the 8 September killings. Aryal used to be Mayor Shah’s legal adviser.
Sudan Gurung of GenZ, ex-RSP Sumana Shrestha, and Energy Minister Kulman Ghising are all shopping for existing or new political parties to join. 
The RSP with its alternative anti-corruption agenda would be the logical choice, but there is a question mark over the role of its head Rabi Lamichhane, who is back in jail on charges of embezzlement.
LARGER CABINET
This week, Karki expanded her Cabinet for the third time by inducting Sudha Sharma Gautam as Minister for Health and activist Bablu Gupta as the Minister for Youth and Sports. 
Recommended by GenZ members, Gupta, 28, is the youngest Minister in Karki’s team. But, as has become the norm with this electoral government, two other controversial nominations fell through. Khagendra Sunar was dropped as Minister for Labour because of several ongoing criminal charges, including for assault and inflammatory speech. And Ganapati Lal Shrestha for Minister of Land Management declined at the last moment after he was not given the Tourism and Culture portfolio as preferred. 
Critics say there is a lack of due diligence on the part of Karki’s advisers in selecting candidates. Last month, Sangeeta Mishra who was nominated for Health Minister was dropped after it turned out that she was under investigation at the CIAA. However, Kulman Ghising also had complaints filed at the anti-corruption body, but was still given three portfolios. 
Then the nomination of Tashi Lhazom was withdrawn after an online controversy over her citizenship. There was also outrage on social media about Mishra and Lhazom being singled out for their ethnicity and gender.
Internal leaks making her choices prematurely public has made Karki’s team overcautious about Cabinet expansion. It is also distracting her from her main goal — to hold credible elections by striking a balance between the political parties and GenZ groups.
After a preliminary hearing on 16 writ petitions against the House dissolution and appointment of new government, the Supreme Court on Wednesday refused to issue an interim order.
“The formation of the government is unconstitutional, and a government formed unconstitutionally is not allowed to make any decisions, until the final hearing,” stated advocate Surendra Bhandari. 
The UML, still smarting from the September protests, is trying to put a spanner in the works of the election government. The GenZ, meanwhile, still do not have a consensus over fundamental demands prior to elections. Combined, these two factors portend a precarious future.

Future imperfect

A little more than one month into its six-month term, Nepal's interim government recalled ambassadors from 11 countries: China, Japan, Malaysia, Qatar, Saudi Arabia, Israel, Russia, Spain, Germany, the UK, the US, and Japan.&nbsp;
Mostly appointed by previous governments, they have to return to Kathmandu by 6 November. The envoys who were retained, even if they were political appointees, tended to be women or from various ethnic minorities.
The recall has met with criticism back home. Prime Minister Sushila Karki is blamed for borrowing a page out of its predecessors’ playbook. Although it was a symbolically inclusive move in a diplomatic corps dominated by established groups, the government may have got its timing wrong.
On Sunday, however, the Supreme Court issued an interim order against government decision to recall the 11 ambassadors. The court questioned the neccesssity and justification of such a move, concerned that it could affect Nepal's relations with the host countries.&nbsp;
Karki has said <a href="https://nepalitimes.com/news/future-imperfect">her priority is to hold elections in March</a>, and by recalling Nepal’s emissaries from important capitals like Washington, London, Bonn, Tokyo, Abu Dhabi and Kuala Lumpur her government has cut channels of communication and support from development partners and with the international community.&nbsp;
Nepal’s anti-corruption GenZ protest and the devolution of the youth movement into <a href="https://nepalitimes.com/here-now/relocate-reallocate-recover">arson, looting, and violence</a> after the targeted killing of protestors in September put the nation in the international spotlight. And the interest was especially keen in neighbouring New Delhi and Beijing.&nbsp;
The Nepal unrest has sparked similar protests across the world from <a href="https://nepalitimes.com/here-now/nepal-genzs-inspired-filipinos">the Philippines</a> to East Timor, Madagascar and Peru. But there is also worry in India where exposure of #nepokids on social media as well as corruption in high places could instigate copycat youth unrest.
And in China, there is still a lingering memory of the deadly protests in 1989 Tiananmen Square. But the Chinese also suspect that some in the GenZ movement have links to free-Tibet. &nbsp;
Foreign policy experts in Nepal reject conspiracy theories about foreign backing for the GenZ, characterising it as mostly triggered by home-grown outrage over chronic corruption of the governing elite.&nbsp;
Throughout its history Nepal has always had to balance the geo-strategic interests of its neighbours: the British in India and the Chinese Empire, and more recently independent India and Communist China.
When former PM K P Oli resigned, he had <a href="https://nepalitimes.com/opinion/comment/when-xi-meets-modi-and-oli">just returned from a visit to Beijing</a> and was a week away from making an official visit to India. A new Nepali prime minister typically makes the first visit to India, but Oli broke that tradition last year by going to China to sign the Belt and Road Initiative (BRI) framework agreement.
"Oli was China's trusted partner supporting <a href="https://nepalitimes.com/news/china-syndrome">Nepal’s participation in BRI</a> and SCO (Shanghai Cooperation Organization)," says geopolitical analyst Sanjay Upadhya. "Now, some in Beijing are apprehensive that there is external support for the youth protests that contributed to Oli’s sudden departure. It is perceived as a strategic setback for China."
Despite an ongoing dispute with India over a 364 sq km border territory, Nepal is heavily dependent economically on India with which it has an open border.&nbsp;
Rulers in Kathmandu have usually leaned over backwards to be closer to China to counterbalance India’s gravitational pull following a strategy of ‘equidistance’ between the two giant neighbours.&nbsp;
Growing American and Western disinterest in the region is making India and China more assertive towards smaller nations. Educator Dovan Rai says, “China is also becoming more aggressive and trying to show its presence in and around South Asia.”
She adds, “Nepal is an important neighbour for China, especially considering issues it regards as sensitive, like the Dalai Lama and Tibet.”
Indeed, the Chinese are said to be suspicious about the links that the <a href="https://nepalitimes.com/here-now/nepal-s-historic-youth-dissensus">GenZ movement</a> was infiltrated by elements linked with Free Tibet or with US-based interests.&nbsp;
What must have especially raised eyebrows at the Chinese Embassy in Kathmandu was that the Dalai Lama’s office in exile in India congratulated Sushila Karki — the first time in history it has sent such a greeting to a new prime minister of Nepal.&nbsp;
Although Nepal’s two neighbours do not see eye-to-eye, both agree and are worried about instability in Nepal, and if it might trigger a refugee crisis, empower extremist factions, or attract Western interference.&nbsp;
Nepal’s September protests were preceded and succeeded by similar movements in the region and around the world. In light of this global eruption of youth frustration, and desire to lead from the front, the hardline governments of Nepal’s two neighbours are undoubtedly wary of the possibility of similar unrest within their own borders.&nbsp;
‘India advocates democratic legitimacy, while China prioritises control and predictability. Recent upheavals demonstrate that neither democracy nor stability alone suffices for sustainable nationhood,’ Upadhya wrote in a recent blog.
With early elections scheduled for 5 March, <a href="https://nepalitimes.com/news/one-month-later">the main challenge for Karki’s transition government</a> is to maintain dialogue and establish consensus between youth groups, political parties, and other agitating forces to participate in polls — all while ensuring there is no covert external influence.&nbsp;
Indeed, with <a href="https://nepalitimes.com/here-now/nepals-democracy-keeps-doubting-itself">Nepal’s democracy</a> at stake as well as new political forces with competing interests set to battle it out in a new political landscape, experts warn that there could be powers that will want to fish in troubled waters.&nbsp;
Explains Dovan Rai: “Along with soft power, foreign countries including our neighbours could intervene in the online information space to promote their interests in Nepal. Fake narratives and disinformation could be spread &nbsp;through digital platforms. We must be careful and vigilant about our digital space.”

Neighbourhood watch on Nepal

Traditional donors have sharply scaled back their aid commitments to developing countries over the past year. Some, like the United States, have virtually eliminated their aid programs. According to the Organisation for Economic Co-operation and Development (OECD), official development assistance (ODA) from member countries <a href="https://www.oecd.org/en/about/news/press-releases/2025/04/official-development-assistance-2024-figures.html" target="_blank">declined by 7.1%</a> in 2024, its first annual drop in six years. This trend was not limited to a few major donors. Of the 33 members of the OECD’s Development Assistance Committee (DAC), 22 slashed their aid budgets, and only four countries met the United Nations’ target of allocating 0.7% of gross national income to ODA. The outlook for the coming year offers little hope for improvement, as major DAC donors have announced additional cuts. Most notably, US President Donald Trump’s administration has suspended most foreign aid and dismantled the Agency for International Development (USAID), which dispersed most US government aid dollars. Meanwhile, the United Kingdom plans to <a href="https://www.bbc.com/news/articles/clyrkkv4gd7o" target="_blank">reduce aid spending</a> from 0.5% of GNI to 0.3% by 2027. Similar retrenchment across Europe and North America is reshaping international assistance, disrupting humanitarian and climate-related programs, and creating financing gaps in critical sectors such as health, education, and clean energy. In our 2017 book <a href="https://www.cambridge.org/core/books/going-beyond-aid/B48F59C6D8D2790D403A1A0C44B37612" target="_blank">Going Beyond Aid</a>, we urged developing-country governments to reduce their dependence on foreign aid, not only because it was becoming an unreliable source of funding, but also because other, better ways of financing development were becoming more available. That message is more urgent than ever. As reliance on aid becomes untenable, the international community must mobilise a broader array of financing sources to advance green and sustainable growth. This includes national development banks, industrial investment funds, sovereign wealth funds, and institutional investment in public markets, as well as innovative mechanisms such as debt swaps and public-private partnerships (PPPs). These tools can unlock domestic resources, attract long-term investors, and create synergies between public goals and private capital. Equity investment offers a promising avenue for engaging non-traditional development partners while reducing developing countries’ dependence on debt. Government investment funds, public and private financial institutions, and other private actors can participate by taking equity stakes in public enterprises, financing infrastructure projects, or joining PPPs. Such participation not only alleviates debt burdens but also improves the performance and management of public assets. As government-funded, mission-driven institutions, public development banks (PDBs) have the potential to provide patient capital for green and sustainable investment in emerging and developing economies (EMDEs). Building on the <a href="http://www.dfidatabase.pku.edu.cn/index.htm" target="_blank">pioneering database</a> of public development and financial institutions created by the Institute of New Structural Economics at Peking University, future research can identify effective ways to harness these institutions to fuel low-carbon growth. Responding to growing demand from the economies of the Global South, development partners have increasingly adopted an “entire value chain” approach to the green transition in recent years. This strategy facilitates transfers of low-carbon technologies, diffusion of digital innovations (including trade in services), and industrial modernisation, enabling countries included in China’s Belt and Road Initiative (BRI) to accelerate their shift toward sustainable development. Empirical research supports this approach. An analysis covering 139 countries <a href="https://ember-energy.org/latest-insights/the-first-evidence-of-a-take-off-in-solar-in-africa/" target="_blank">finds</a> that, following policy directives to incorporate green and low-carbon principles into the BRI, carbon intensity (CO₂ emissions per unit of GDP) among participating countries declined significantly between 2013 and 2022. These findings are consistent with another <a href="https://ember-energy.org/latest-insights/the-first-evidence-of-a-take-off-in-solar-in-africa/" target="_blank">recent study</a> showing how China’s solar-energy expansion has helped transform Africa’s power sector. Investment in infrastructure and industrial development can also generate positive spillover effects. Evidence from Sub-Saharan Africa <a href="https://onlinelibrary.wiley.com/doi/full/10.1111/jors.70023" target="_blank">shows</a> that the presence of at least one Chinese-financed infrastructure project in a second-order administrative region (comparable to a municipality) is associated with a 5% increase in nighttime luminosity – a widely used proxy for economic activity. Neighbouring regions experienced a 10-15% rise in luminosity, indicating that the benefits of such projects extend well beyond the immediate investment site.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251104131124_1a11d248a89b0785bc7d7f1d9f721e7e7a2563cbd579c3c672a0900220c19171.jpg" data-media-id="editor_7" data-image-id="20251104131124_1a11d248a89b0785bc7d7f1d9f721e7e7a2563cbd579c3c672a0900220c19171" data-rendition-name="original" width="720" height="405" loading="lazy" alt="development aid and China"></figure>  These outcomes underscore the critical role of infrastructure investment, particularly in energy and transportation projects. By improving electricity access, affordability, and connectivity, they reduce energy poverty, bolster public services, and stimulate economic activity in underserved areas. To meet the evolving challenges of development finance, both traditional and non-traditional donors and creditors should move beyond aid and adopt multidimensional strategies that combine trade, investment, infrastructure, green technology, and digital connectivity, including fintech solutions, to support EMDEs. Importantly, such collaborations should be viewed as a mutual learning process in which partners assume complementary roles and shared responsibilities. To be sure, there have been missteps along the way. China’s financing of coal-fired power plants before 2021, for example, had slowed reduction in CO₂ emissions. But these outcomes, once recognised as policy errors, can help strengthen accountability and foster self-correcting mechanisms within the international development ecosystem. Through ongoing learning and adaptation, global partners can build a more resilient, inclusive, and sustainable framework for development finance. © <a href="https://www.project-syndicate.org/">Project Syndicate</a> Justin Yifu Lin, a former World Bank chief economist and Senior VP, is the honorary dean of the National School of Development and director of the Institute of New Structural Economics at Peking University. Yan Wang is Senior Academic Researcher at Boston University’s Global Development Policy Center.

kusunda

Saving the Kusunda language from extinction

The last of the Kusunda

Nepal’s prospects at World Cup 2026

Future imperfect

Neighbourhood watch on Nepal

Development finance must shift away from aid