Tired of working a desk job that left her physically and mentally drained, Dutch citizen Hana(pictured, below) planned a trekking trip to Nepal in 2021. As soon as she reached Pokhara, all her tiredness seemed to slip away, and she felt as though her life had changed.&nbsp; “I was drawn to Pokhara’s mountains, the nature, and the climate,” says Hana who was in Nepal to do the Annapurna trek. “But once here, I discovered the healing benefits of yoga and meditation.” Read also: <a href="https://nepalitimes.com/news/pokhara-comes-alive-at-night">Pokhara comes alive at night</a> Hana is back in Pokhara for the third time in three years, and spends time in daily meditation and yoga. She says, “Pokhara is so peaceful and beautiful, it is the perfect yoga destination.”&nbsp; Like Hana, there are thousands of ‘meditation tourists’ visiting Pokhara during what used to be the monsoon off-season for visitors. Many yoga retreats have sprung up in and around this scenic city, and instructors advertise private meditation classes in hotels.&nbsp; One instructor is Maheswar Man Shrestha (pictured, below), who grew up as a sickly child in Kathmandu and was often hospitalised, missing school for months at a time. When modern medicine did not work, his father, himself a doctor, sought ayurvedic treatment and combined it with yoga and meditation. Shrestha soon got miraculously better. &nbsp; Read also:<a href="https://nepalitimes.com/opinion/comment/practicing-mindfulness-in-schools"> Practicing mindfulness in schools</a>, Basu Gautam Now in his fifties, Shrestha is a true believer in the power of yogic healing. “I went from medication to meditation, I am living proof that yoga ensures physical and mental wellbeing,” says Shrestha who teaches yoga to overseas tourists at his Purna Yoga Retreat.&nbsp; Being both<a href="https://nepalitimes.com/banner/the-other-abc-trek"> the start and end point for treks</a> makes Pokhara perfect for tourists to combine physically taxing Himalayan hikes with a soothing recovery. But even outside the trekking season, its lush monsoon greenery, the lakes and cloudscape make Pokhara the ideal place to decompress from the material world. “Pokhara’s proximity to nature and relatively clean environment makes it great for tourists to come here to learn yoga,” Shrestha says. Indeed, Nepal’s travel industry has lately discovered that blending <a href="https://nepalitimes.com/here-now/getting-up-close-and-personal-with-the-mountains">mountains</a> and meditation is a popular combination. After all, the Buddha was born in <a href="https://nepalitimes.com/opinion/lumbini-is-not-a-buddhist-disneyland">Lumbini</a>, a seven hour drive to the south of Pokhara, and for many a trek in Nepal is already also a pilgrimage. Rishi Raj Lamsal (pictured, below) worked for a travel agency outfitting and guiding trekking groups. Once, on a hike to Poon Hill, his clients gasped at the panorama of Dhaulagiri and Annapurna at sunrise, and they promptly took out yoga mats and started doing asana and pranayam.&nbsp; It was there and then that Lamsal (pictured) realised that tourism had a spiritual aspect that Nepal’s travel industry had largely ignored. As soon as he returned to Kathmandu, he started designing meditatiton tourism packages. Lamsal also learnt yoga and has been an instructor based in Pokhara for many years, teaching not just foreign visitors but also Nepalis from all over the country.&nbsp; “I have been to 42 districts, but there is no place like Pokhara, its geography is ideal to mixing tourism with spiritualism. It is natural beauty that draws people initially, but once here they also find inner peace,” Lamsal says.&nbsp; Deepa Basnet initially took up yoga to reduce weight, but is now pursuing a degree in yoga and is also an instructor on the side. “I wanted to increase my knowledge of yoga beyond the basic asana to ayurveda,” she explains.&nbsp; Read also: <a href="https://nepalitimes.com/news/yoga-unites-the-world">Yoga unites the world</a>, Yugeshwor Koirala Pokhara’s fame as a yoga city has been boosted by the Indian Embassy holding the International Day of Yoga on 21 June every year in partnership with local organisations. The city’s strategic location between sacred Hindu and Buddhist pilgrimage sites of Muktinath and Lumbini also help. Ekraj Rokaya was working in Australia, and while there he began to ruminate on impermanence, suffering and human existence. He returned to Nepal a changed person, and began to practice and teach yoga and meditation, changing his name to Raj Karmayogi (pictured, below).&nbsp; Seeing the benefits of meditation, he wanted to share its value with others and set up a yoga school in Pokhara six years ago. “Pokhara is a yoga city just like Rishikesh in India, it can be associated internationally with yoga,” he believes.&nbsp; Indeed, with better road connectivity yoga centres are no longer concentrated in Pokhara city, but have been established in the surrounding mountains which command a stunning panorama of the Annapurnas. &nbsp;&nbsp; Pokhara was the venue for the International Yoga Festival in March last year with 50 overseas participants, and a four-day repeat of the festival is planned for October in which renowned instructors will be taking part.&nbsp; While individuals and instructors are promoting Pokhara on their own, they lament the lack of interest on the part of the government and the Nepal Tourism Board in marketing the city as a yoga hub internationally.&nbsp; “There is zero interest from the government to promote yoga tourism,” states Manohar Shrestha, of Purna Yoga Retreat Centre which takes tourists on hikes in the nearby mountains with yoga and meditation sessions in the mornings and evenings.&nbsp; Since India has branded the International Day of Yoga, Shrestha and Lamsal suggest Pokhara could be promoted as an International Meditation City, and the Nepal government could set aside an annual commemorative day for it, which the provincial and municipal government can then peg events on. “Nepal and the Himalaya are where the Buddha and numerous Hindu sages meditated, these mountains are the spiritual home of both religions. There is no better place to honour them by rediscovering yoga,”says Lamsal.&nbsp; But like all other sectors in Nepal, there is a lack of regulation, and fly-by-night yoga retreat operators are giving the city a bad reputation. It is not only Nepalis involved, foreign trainers also bring clients and take private classes without paying taxes, local retreat owners say. Only certified instructors should be allowed to train and proper protocols should be in place for yoga tourism, they add.&nbsp; Krishna Prasad Bhandari of the Pokhara Tourism Council adds: “Yoga and meditation must be developed such that it becomes synonymous with Pokhara, but we should not kill the goose that lays the golden eggs in the process.” &nbsp;&nbsp;&nbsp;&nbsp; Tired of working a desk job that left her physically and mentally drained, Dutch citizen Hana planned a trekking trip to Nepal in 2021. As soon as she reached Pokhara, all her tiredness seemed to slip away, and she felt as though her life had changed.&nbsp; “I was drawn to Pokhara’s mountains, the nature, and the climate,” says Hana (pictured, below) who was in Nepal to do the Annapurna trek. “But once here, I discovered the healing benefits of yoga and meditation.” Hana is back in Pokhara for the third time in three years, and spends time in daily meditation and yoga. She says, “Pokhara is so peaceful and beautiful, it is the perfect yoga destination.”&nbsp; Like Hana, there are thousands of ‘meditation tourists’ visiting Pokhara during what used to be the monsoon off-season for visitors. Many yoga retreats have sprung up in and around this scenic city, and instructors advertise private meditation classes in hotels.&nbsp; One instructor is Maheswar Man Shrestha, who grew up as a sickly child in Kathmandu and was often hospitalised, missing school for months at a time. When modern medicine did not work, his father, himself a doctor, sought ayurvedic treatment and combined it with yoga and meditation. Shrestha soon got miraculously better. &nbsp; Now in his fifties, Shrestha is a true believer in the power of yogic healing. “I went from medication to meditation, I am living proof that yoga ensures physical and mental wellbeing,” says Shrestha (pictured, below) who teaches yoga to overseas tourists at his Purna Yoga Retreat.&nbsp; Being both the start and end point for treks makes Pokhara perfect for tourists to combine physically taxing Himalayan hikes with a soothing recovery. But even outside the trekking season, its lush monsoon greenery, the lakes and cloudscape make Pokhara the ideal place to decompress from the material world. “Pokhara’s proximity to nature and relatively clean environment makes it great for tourists to come here to learn yoga,” Shrestha says. Indeed, Nepal’s travel industry has lately discovered that blending mountains and meditation is a popular combination. After all, the Buddha was born in Lumbini, a seven hour drive to the south of Pokhara, and for many a trek in Nepal is already also a pilgrimage. Rishi Raj Lamsal worked for a travel agency outfitting and guiding trekking groups. Once, on a hike to Poon Hill, his clients gasped at the panorama of Dhaulagiri and Annapurna at sunrise, and they promptly took out yoga mats and started doing asana and pranayam.&nbsp; It was there and then that Lamsal (pictured) realised that tourism had a spiritual aspect that Nepal’s travel industry had largely ignored. As soon as he returned to Kathmandu, he started designing meditatiton tourism packages. Lamsal also learnt yoga and has been an instructor based in Pokhara for many years, teaching not just foreign visitors but also Nepalis from all over the country.&nbsp; “I have been to 42 districts, but there is no place like Pokhara, its geography is ideal to mixing tourism with spiritualism. It is natural beauty that draws people initially, but once here they also find inner peace,” Lamsal says.&nbsp; Deepa Basnet initially took up yoga to reduce weight, but is now pursuing a degree in yoga and is also an instructor on the side. “I wanted to increase my knowledge of yoga beyond the basic asana to ayurveda,” she explains.&nbsp; Pokhara’s fame as a yoga city has been boosted by the Indian Embassy holding the International Day of Yoga on 21 June every year in partnership with local organisations. The city’s strategic location between sacred Hindu and Buddhist pilgrimage sites of Muktinath and Lumbini also help. Ekraj Rokaya used to be a migrant worker in the Gulf, and while there he began to ruminate on impermanence, suffering and human existence. He returned to Nepal a changed person, and began to practice and teach yoga and meditation, changing his name to Raj Karmayogi.&nbsp; Seeing the benefits of meditation, he wanted to share its value with others and set up a yoga school in Pokhara six years ago. “Pokhara is a yoga city just like Rishikesh in India, it can be associated internationally with yoga,” he believes.&nbsp; Indeed, with better road connectivity yoga centres are no longer concentrated in Pokhara city, but have been established in the surrounding mountains which command a stunning panorama of the Annapurnas. &nbsp;&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240817120824_c38be59a8ca83ce85c0d1277e248c25855a188474b1c3a4bb4e0642a0901413b.jpg" data-media-id="editor_6" data-image-id="20240817120824_c38be59a8ca83ce85c0d1277e248c25855a188474b1c3a4bb4e0642a0901413b" data-rendition-name="original" width="1280" height="960" loading="lazy" alt="Medication to Meditation yoga and tourism in Pokhara NT 5"> </figure>  Pokhara was the venue for the International Yoga Festival in March last year with 50 overseas participants, and a four-day repeat of the festival is planned for October in which renowned instructors will be taking part.&nbsp; While individuals and instructors are promoting Pokhara on their own, they lament the lack of interest on the part of the government and the Nepal Tourism Board in marketing the city as a yoga hub internationally.&nbsp; “There is zero interest from the government to promote yoga tourism,” states Manohar Shrestha (pictured, below), of Purna Yoga Retreat Centre which takes tourists on hikes in the nearby mountains with yoga and meditation sessions in the mornings and evenings.&nbsp; Since India has branded the International Day of Yoga, Shrestha and Lamsal suggest Pokhara could be promoted as an International Meditation City, and the Nepal government could set aside an annual commemorative day for it, which the provincial and municipal government can then peg events on. “Nepal and the Himalaya are where the Buddha and numerous Hindu sages meditated, these mountains are the spiritual home of both religions. There is no better place to honour them by rediscovering yoga,”says Lamsal.&nbsp; Read also: <a href="https://nepalitimes.com/here-now/peak-season-in-the-nepal-himalaya">Peak season in the Nepal Himalaya</a>, Vishad Raj Onta But like all other sectors in Nepal, there is a lack of regulation, and fly-by-night yoga retreat operators are giving the city a bad reputation. It is not only Nepalis involved, foreign trainers also bring clients and take private classes without paying taxes, local retreat owners say. Only certified instructors should be allowed to train and proper protocols should be in place for yoga tourism, they add.&nbsp; Krishna Prasad Bhandari of the Pokhara Tourism Council adds: “Yoga and meditation must be developed such that it becomes synonymous with Pokhara, but we should not kill the goose that lays the golden eggs in the process.”&nbsp; <h2>Spiritual scams</h2> Katherine is an American yoga teacher and practitioner who signed up for a 300-hour training course at a yoga centre in Pokhara. It was a two-month course specifically tailored for trainers and instructors, and Katherine paid $2,800 after arriving in Nepal.&nbsp; She was deeply disappointed. Nothing was what was promised on the website, and she filed a complaint with the Nepal Tourism Board.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240817120816_63135505a5c57153a6b647ee24bed17cf3e28f52b59b267f8a70f6b6a24316c5.jpg" data-media-id="editor_8" data-image-id="20240817120816_63135505a5c57153a6b647ee24bed17cf3e28f52b59b267f8a70f6b6a24316c5" data-rendition-name="original" width="5184" height="3888" loading="lazy" alt="Medication to Meditation yoga NT 2"> </figure>  “The trainer was not qualified and the training lacked &nbsp;international standard. I feel cheated,” said Katherine (name changed). “I &nbsp;wasted the flight cost and course fee, it all went down the drain.” As Pokhara gains popularity as a destination for yoga tourism, there are also reports of others like Katherine being scammed.&nbsp; Read also: <a href="https://nepalitimes.com/here-now/the-malaysia-nepal-migrant-scam-nexus">The Malaysia-Nepal migrant scam nexus</a>, Ramu Sapkota and S Vinothaa Spiritual ‘wellness’ centres have sprouted like mushroom along Pokhara’s Lakeside. Some promise 200-hour teacher training, others have 300 hours sessions and some are 21 days long. The lack of regulation and strict enforcement of guidelines for instructors and certification of ashrams is the main reason for the increase in fraud in the business.&nbsp; “Some individuals and organisations offer training and classes without understanding the depth and importance of yoga and meditation,” says instructor Maheswar Man Shrestha. “There are instructors in hotels who are responding to demand but lack &nbsp;knowledge and training to teach others.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240817120820_581167e11418f3f29220d98cee5fc4e2c975544a4c44377f6822cd06c4cc0b40.jpg" data-media-id="editor_10" data-image-id="20240817120820_581167e11418f3f29220d98cee5fc4e2c975544a4c44377f6822cd06c4cc0b40" data-rendition-name="original" width="1440" height="810" loading="lazy" alt="Medication to Meditation yoga NT 3"> </figure>  It should be up to the Nepal Tourism Board and Gandaki Province Ministry of Industry, Tourism, Forest and Environment to prevent Pokhara from getting a bad name for cheating foreign yoga students. &nbsp; Read also: <a href="https://nepalitimes.com/news/embossed-plate-company-involved-in-scam">Embossed plate company involved in scam</a>, Ramesh Kumar Pokhara Mayor Dhana Raj Acharya admits there are some unscrupulous establishments, and says his municipality is coordinating with the Gandaki Province government to crackdown. He adds, “The reason is that the spiritual wellness sector is relatively new and we have not been able to play catchup with regulatory mechanisms.”&nbsp; &nbsp;Nepal Tourism Board’s Nabin Pokharel says he understands the need to standardise yoga and meditation centres with some regulatory guidelines. He admits: “If we don’t do something about it, it can give a negative impression of Pokhara.” If Katherine’s experience is any indication, that is already happening.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240817120820_fa6a5c3ac5b22b18e17221e187c696a38ffab83fcf3cd11381bfd508a07a26d6.jpg" data-media-id="editor_12" data-image-id="20240817120820_fa6a5c3ac5b22b18e17221e187c696a38ffab83fcf3cd11381bfd508a07a26d6" data-rendition-name="original" width="785" height="889" loading="lazy" alt="Medication to Meditation yoga and tourism in Pokhara NT 4"> </figure>

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Medication to Meditation in the Mountains

While <a href="https://www.nepalitimes.com/here-now/nepalis-are-drifting-to-digital-media">digital gadgets</a> like smartphones have saved people a lot of time, provided people with new opportunities to learn, and improved access to information, it has also stretched their attention in multiple directions. The ever-growing digital dependency is disconnecting them from real-world human connection.
The constant influx of emails, notifications, social media updates can be overwhelming and cause stress and mental fatigue. Mindfulness practices such as meditation have become <a href="https://archive.nepalitimes.com/article/life-times/In-the-Mountain,181">necessary coping mechanisms</a> to navigate the fast-paced, information-saturated world.
With the increasing availability of digital devices children are <a href="https://www.nepalitimes.com/here-now/nepal-is-becoming-a-nation-of-net-addicts">spending more time online</a> which may interfere with their learning and concentration in the classroom, as well as decrease focus and attention span. Excessive screen time has also been proven to be harmful to children's cognitive development, including attention, memory, and academic achievement. It can also cause behavioral difficulties, including impulsivity, hyperactivity, and inattention.
In this day and age of <a href="https://www.nepalitimes.com/banner/mobile-nepal-is-hooked-on-youtube">digital distraction</a>, it is important to introduce meditation in classrooms, as it can help students develop skills in mindfulness, focus, and emotional regulation, which are critical for learning and overall well-being.&nbsp;
Meditation can also promote empathy and compassion among students, which can help to build a more positive and supportive <a href="https://www.nepalitimes.com/opinion/teaching-nepali-teachers-to-teach-better">classroom culture</a>. By learning to be more present and aware of their thoughts and feelings, students can develop a greater understanding of the perspectives of others and be more empathetic toward their peers. Meditation can also help them develop better concentration, focus, and problem-solving skills, which can lead to better academic performance.
Those who practice meditation on a daily basis can enhance their attention and emotional regulation abilities, allowing them to handle stress more effectively and improve their general well-being.
Digital overuse also has potentially negative effects on children's creativity and imagination. Excessive screen time and over-reliance on digital devices can lead to a lack of imaginative play and limit opportunities for children to focus and engage in deep, creative thinking. This can lead to a reduction in the quality and originality of their ideas and a decreased ability to generate new, innovative solutions to problems.&nbsp;
To avoid these possible adverse effects it is important to encourage them to participate in activities such as dhyaan <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/the-real-essence-of-yoga-may-erode-as-it-globalises,2471">yoga</a> or meditation yoga that stimulate creativity and imagination. Dhyaan Yoga can help children learn to connect more deeply with themselves and others, and could also serve as a tool for helping build empathy and compassion.&nbsp;
It is necessary to separate meditation from religion. Meditation is a practice that can be approached from a secular perspective and adapted to suit a variety of cultural, philosophical, and spiritual traditions. In a secular context like classrooms, meditation can be approached as a tool for enhancing well-being, reducing stress and anxiety, and improving mental health.&nbsp;
Many schools and educational institutions are introducing meditation programs as a way to promote the <a href="https://www.nepalitimes.com/here-now/post-pandemic-mental-health-epidemic">mental health and well-being</a> of students, without any religious or spiritual content. These programs focus on teaching students how to develop mindfulness and self-regulation skills, which can help them manage stress, anxiety, and other emotional challenges.
Modeling the meditation practice in the classroom is an effective technique to introduce students to mindfulness practices and instruct them on how to apply them to their everyday lives. Teachers can meditate in front of students to demonstrate how it is done. This can be done at specific meditation times or as part of a regular routine, such as before or after class. This helps students understand the advantages of mindfulness techniques and learn how to apply them in their daily lives.&nbsp;
Finding peace through meditation can be challenging. However, if teachers and students work together, they can create an environment conducive to meditation, promote peace in the school community, and incorporate mindfulness into their lessons. Simple exercises like mindfulness breathing, mindful walking, or mindful listening can help students stay focused and present.
Providing professional development, modeling the practice, building a supportive community, providing resources, working with outside groups, and fostering self-care may help train teachers to integrate meditation into their classes and create a conducive school culture.&nbsp;
Regular meditation practice in schools allows students to gain vital skills that will serve them both in and out of the classroom, as well as discover the missing peace in a digitally overwhelming environment.

Basu Gautam

Practicing mindfulness in schools

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161124/636d17f49c7e80680e0ac796jpeg.jpg" alt="" width="768" height="967"/><figcaption>Meditation, Poster Color, 74 x 58 cm, MoNA Collection</figcaption></figure>In a society where we spiritualise the tangible through our imagination and creativity, we also turn into tangible art forms our spiritual experiences.Traditional devotional art uses various imaginative forms to represent a thought or emotion: compassion, impermanence, detachment. To this day we echo the artists who thousands of years ago translated mudra, objects, and nature into iconography.The very form of everyday devotion and ritual in our culture and religion is an abstraction of our imagination for practical, tangible, and visual purposes – most vividly in stones and rocks.For example, an oval rock, when powdered with red tika, turns into a Ganesh. An oblong stone becomes a Shiva linga just by having milk sprinkled on it. Any roadside rock when smeared with vermillion and covered in flowers is revered as a deity. We dare not pass these totems without bowing our heads as a manifesstation of unshakeable faith.This is because in those objects we see what is not there, and interpret it according to what we want, imagine, and believe.Abstract art, on the other hand, is a purposeful collision of an artist’s conscious and subconsious minds to give instinctual expression. The subconscious mind is best understood as a recollection of actions and experiences, which the contemporary abstract artist piques when crafting and contemplating a masterpiece.<a href="https://www.nepalitimes.com/opinion/jeevan-rajopadhyays-untitled/" target="_blank" rel="noopener noreferrer">Jeevan Rajopadhyay’s Untitled</a>, Rajan ShakyaSuch is the case of Uttam Nepali’s I.M.A.G.I.N.A.T.I.O.N. which brings out untainted, unbiased, and unsolicited inquisitiveness in all of us. Staring in-depth into this painting screams out the purity of childlike innocence. The conscious and the subconscious instincts are unleashed, evoking a time when right and wrong were not determined by rigid rules, but through love and affection.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161124/636d17f79c7e80680e0ac797jpeg.jpg" alt="" width="960" height="1200"><figcaption> </figcaption></figure>Uttam Nepali merged art and poetry into a kind of original expressionism not seen before in Nepal. The artist died on 21 July 2021 in a Kathmandu hospital aged 84, and as a tribute the <a href="https://www.nepalitimes.com/banner/nepals-first-private-art-museum/" target="_blank" rel="noopener noreferrer">Museum of Nepali Art (MoNA)</a> in Thamel organised an individual and group viewing of his painting  I.M.A.G.I.N.A.T.I.O.N.This is what we saw and what we felt, how this work by Uttam Nepali moved, and moved us. We were very lucky to have met and interviewed the artist about this particular work before he passed away.The acquisition of I.M.A.G.I.N.A.T.I.O.N. came out of a necessity. I did not even look at the painting and I did not ask for its price. I had been looking to acquire one of Uttam Nepali’s pieces for a long time.The only thing I knew was that I wanted his work in MoNA because a museum dedicated to Nepali artists would not be complete without Uttam Nepali in it.The painting hung in my office wall for at least six months, and it was amazing to observe how a painting of this calibre speaks differently from different perspectives and temperaments. After all, moods and emotions dictate the emergence of different shapes and colours as a form of artistic expression.Some days the red seemed prominent, other days it was the blue that provoked, and strokes of white suddenly made sense. When I am alone, I see something but when looking at the painting in a group, something else emerges. It feels like a different painting every time you look at it. What an investment!Eventually, the painting becomes a part of the viewer's personality, and adds to it. How you explain this artwork to others hints at your own depth of understanding and place in the world.I met Uttam Nepali only a month before he passed away, and at that time I.M.A.G.I.N.A.T.I.O.N. communicated with me in an entirely new way. Here was a man who had devoted his entire life to art and Nepal's art community. His studio stacks over 300 of his paintings. Some of the artwork is as personal as his representation of his grandchildren in the womb.<a href="https://www.nepalitimes.com/opinion/n-a-r-i-by-mukti-singh-thapa/">N A R Ì by Mukti Singh Thapa</a>, Rajan SakyaUttam Nepali rarely sold his art. Instead, he presented them to people he met and who showed interest in his work. I was trying to persuade his family to allow us to hold a solo exhibition at MoNA of his incomparable contribution to the contemporary art of Nepal.We had only given a day’s notice before visiting Uttam Nepali at his home. As we sat down, his son Udhyam told us how his father had become rather forgetful after a surgery five years ago. He was on oxygen support most of the time, and his memory was deteriorating day by day.But when we showed him his painting that we were acquiring, there was a sudden sparkle in his eyes. He sat up and spoke nonstop for 20 minutes about when he made it, why he made it, and what feeling he had at the time. This is what he said:“When everyone comes to a state of quietness and calm, every person shares a similar kind of impression and expression. However, they have different façades. The temptations on their faces are different. Their attitudes differ as well. Nevertheless, the emotions that they portray may be the same ... in the sense that everyone looking at the same painting will be observing the same feelings. The closeness of the visitor’s expression and emotions with what is depicted in the painting will be unavoidable after a certain time.”He added, “Abstract art depicts something that is expressed without saying a word. It shows what is hidden. It is simultaneously easy and hard to understand. Hence, the power of impression and expression is like walking upon a dark alley without the light and discovering its rare and unique idiosyncrasy. It will have the verity of essence.”MoNA manager Jenisha Maharjan is also moved by what the painting depicts, and the emotions it evokes in her. “At first glance, one can see half a face with its eyes closed,” she says. “They express serenity and tranquillity as the subject is in a deep state of meditation. Then upon deeper reflection, the face looks like the meditating Buddha.”“The other half of the face has a darker coat. We also see brush strokes in the middle of the canvas with a red rectangular shape towards the edges, resembling a thumb with the nail painted red, maybe a woman’s hand. Could this be a modern depiction of Buddha Maar?”<a href="https://www.nepalitimes.com/opinion/lain-singh-bangdels-sigh/" target="_blank" rel="noopener noreferrer">Lain Singh Bangdel’s ‘Sigh’</a>, Rajan SakyaMaharjan says the grip looks very powerful, yet, surprisingly, the face remains calm, peaceful, and unbothered. “A little too dramatic and explosive use of colours,” she says, “yet amazing how even closed eyes can be so expressive.”Ursula Manandhar is head of research at MoNA and says I.M.A.G.I.N.A.T.I.O.N. may actually represent what concentration, or trying to concentrate, may look like. It feels as if a person is struggling, or fighting their inner demons with brighter and more positive thoughts.“The power of our mind and its capacity for imagination is so vast that it could be a joyous journey across, or overwhelming. Sometimes darkness overshadows the mind and at other times a bright light dispels the darkness,” Ursula Manandhar says. “The curiosity for abstract art starts in us before we even know how to speak or write. As toddlers we looked into the sky and interpreted the formation of clouds as we wanted and felt.”But as we grow older our unique creativity is eclipsed by other people’s perceptions, and what is brought in front of us. Individual creativity has been blighted by the transient mass-market visualisations and the decadence of modern-day superficiality.Rajan Sakya is the founder of the <a href="https://www.mona.com.np/" target="_blank" rel="noopener noreferrer">Museum of Nepali Art</a> at Kathmandu Guest House, Thamel and contributes this monthly column For Art's Sake in Nepali Times.  Turkish Airlines has partnered with Museum of Arts Nepal (MoNA) to bring 33 Nepali artists together for a day-long live art congregation at Kathmandu Guest House, Thamel from 7-9 October. Visitors also have the chance to win a trip to Europe via lucky draw.

Rajan Sakya

I.M.A.G.I.N.A.T.I.O.N by Uttam Nepali

<figure><img width="1500" height="1152" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108131156/636a52c49c7e80680e052314jpeg.jpg" alt=""/><figcaption>Photo: Renuka Khatiwada</figcaption></figure>A recent performance and book/CD launch helped to demystify the singing bowls that are today probably best known as objects for sale in tourist areas.Several metal bowls lined up on the stage were reminiscent of jal tarang, which produces music from ceramic bowls filled with water. However, the music that performer Aman Shahi created from the bowls was distinctly different. A tinkling sound reverberated when he hit the bowls, while a deep vibration ran through the crowd when he stroked them in a circular motion.Shahi performed at the launch of his CD, Meditation vibes, and a book by Salil Subedi, Singing Bowl Sound Healing: The Swoyambhu Method of Aman Shahi, in Kathmandu on Friday. The event also included a discussion that demystified a very new musical instrument.Although singing bowls seem to be popular with tourists as musical instruments, there are few historical records of them being used to make music. Many sellers claim that the bowl is a <a href="https://www.nepalitimes.com/banner/on-a-high-note/" target="_blank" rel="noopener">Tibetan</a> healing instrument that also aids meditation, but its actual origins are shrouded in history.Today the bowls are used across Nepal for cooking, eating, and making offerings at monasteries. During the hippie influx of the ’70s, they were sold as souvenirs, and many claimed a Tibetan provenance for them to enhance their mystique. It is widely believed that one of these sellers, Jit Bahadu Shahi, coined the name singing bowl.Though the bowls may be associated with Kathmandu’s Tantric mystique and Tibetan origins, Tibetan communities dissociate themselves from singing bowls. However, <a href="https://www.nepalitimes.com/review/echoes-of-drum-jatra/" target="_blank" rel="noopener">Nepali musicians have been quietly experimenting with them</a>, formulating ways to use singing bowls in music as well as meditation. That is where the book comes in, exploring the bowl's history and practices in Nepal.“It is time we claimed this instrument as ours, and named the various methods and practices in Nepal, or it will be too late. That way we will establish this instrument, as well as musicians who have mastered it,” says the book’s author Salil Subedi.Many methods of playing the bowls have developed in Nepal. The book focuses on the Swoyambhu method, which uses three bells and shamanic beating of the bowl. It was named after Shreekrishna Shahi, who lives in Swoyambhu, and is now popularised by his nephew Aman Shahi in Thailand.“I use this method for many kinds of sound healing,” says Shahi. “Immersion in this sound has been known to cure ailments like insomnia, migraine, etc.”While much research has been done on the singing bowl’s healing properties and its use in <a href="https://www.nepalitimes.com/banner/to-make-up-for-monsoon-slack-nepal-opts-for-spiritual-tourism/" target="_blank" rel="noopener">meditation</a>, it is rarer to find the bowls used only as a musical instrument. Shahi’s CD includes many kinds of music played on the bowl, including eastern classical ragas and the bowls combined with classical instruments like flutes, and also as a soothing accompaniment to meditation.The event ended with a performance by the Trikaal band, with the singing bowl enhancing the melodious and soothing music, proof that its unique sound and wide range have plenty of potential in modern music.Book: Singing Bowl Sound Healing: The Swoyambhu method of Aman Shahi by Salil Subedi Pages: 108, Price: Rs3,500 Published by: Singing Bowl Centre, ChiangmaiCD: Meditation vibes by Aman Shahi Price: Rs300

Reclaiming singing bowls

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108131140/636a4ee49c7e80680e04fcddjpeg.jpg" alt="" width="1400" height="933"/><figcaption>Photos: Himalayan Hermitage</figcaption></figure>Whenever tourism in Nepal suffers a slump, it is young westerners seeking enlightenment that compensate for fewer visitor numbers.After every political upheaval, like the <a href="https://nepalitimes.atavist.com/three-kings-in-four-days-nepal-massacre" target="_blank" rel="noopener">2001 royal massacre</a> or the decade-long conflict, or disasters like the <a href="http://archive.nepalitimes.com/blogs/kundadixit/2015/05/27/a-month-that-felt-like-a-year/" target="_blank" rel="noopener">2015 earthquake</a>, meditation students kept Nepal’s tourism economy afloat.Tourists seeking spiritual upliftment and detox from the stress of modern life and materialism, have flocked to Nepal ever since the <a href="https://nepalitimes.atavist.com/feeling-groovy" target="_blank" rel="noopener">hippie days</a>. But lately, there are monasteries and temples that cater specifically to customers who come to Nepal to learn meditation techniques like <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/Vipassana-meditation-technique-for-post-disaster-psychological-recovery%20,2472" target="_blank" rel="noopener">vipassana,</a> take intensive yoga classes, or to seek solitude and communion with nature.Indeed, the word gompa is derived from the Tibetan word for meditation, and it is where devotees go to pray, train their mind to concentrate on a positive mental attitude,  and attain a blissful state. Meditation allows people to gain mindfulness, consciousness, and detoxify their desires and negative thoughts like jealousy, anger and greed.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108131140/636a4ee89c7e80680e04fcdejpeg.jpg" alt="" width="1400" height="1050">As global headlines about the coming climate apocalypse, wars and political unraveling bombard people every minute of every day through the social web and the mass media, people need to take time off to be with their inner selves.“This is the path to regain mental equilibrium and restore one's healthy mental state as meditation pushes out feelings of jealousy, anger and greed,” explains Geshe Lobsang Sherap at <a href="http://archive.nepalitimes.com/news.php?id=19805#.XScX_uszbIU" target="_blank" rel="noopener">Kopan Monastery</a> near Kathmandu, one of the pioneers of meditation tourism in Nepal. (See box.)There are now customised meditation tours and packages, spiritual and spa trekking that combine yoga for the purification of both the body and mind. After all, the Himalaya is where Hindu and Buddhist sages have gone for millennia to meditate, cleanse their souls and even attain nirvana.Himalayan Hermitage is one agency working with local partners to facilitate meditation tours and pilgrims inside Kathmandu and around various sacred places in the Himalaya.Alex d’Artois and Sisse Budolfsen started Himalayan Hermitage after spending many years in Nepal studying Buddhism, philosophy and meditation, and found many blessings during their stay here.“Meditation is all about mind practice, cultivating sanity, becoming better human beings, attaining innate compassion and wisdom,” explains d’Artois. "It is not about trying to be something or someone. It is cleaning up our mess, and connecting with reality. Nepal is the perfect place for meditation because life here is less hurried and people are simple, relaxed and at peace.”<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108131140/636a4eeb9c7e80680e04fcdfjpeg.jpg" alt="" width="1400" height="1098"><a href="https://himalayanhermitage.com/" target="_blank" rel="noopener">Himalayan Hermitage</a> works with local partners to facilitate meditation pilgrimages in Nepal, India, Bhutan with spiritual journeys into sacred valleys like Tsum, Solu Khumbu, Dolpo, Mustang and Manang where they practice mediation amidst sublime scenery.“These sacred valleys of the beyul have a sanctity that is hard to explain, they have healing properties,” adds d’Artois, a Canadian who has studied Buddhist philosophy.Himalayan Hermitage combines western and eastern perspectives, and prefers to call its Nepal package ‘pilgrimage’ and the tourists ‘pilgrims’, explaining that the idea of a pilgrimage is non-religious and an inclination of self-introspection that allows pilgrims from around the world to immerse into the culture of Himalaya.“If I do not meditate, I feel like something is missing, I do not feel fully cleansed and taken care of. A feeling that I didn’t take time for myself,” explains Sisse Budolfsen, who is from Denmark and has been travelling to Nepal and Tibet ever since she first came to Kopan at the age of 20.According to airport arrival figures, 17% of tourists visiting Nepal last year (some 65,850) said they were here for meditation and spiritual tourism.“We have specifically prioritised meditation tourism since this is a new concept and a trend,” shares Kabitra Bhatt at Nepal Tourism Board (NTB).<h2>Kopan’s Russian-Hollywood connection</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108131140/636a4ef09c7e80680e04fce0jpeg.jpg" alt="" width="1250" height="1119">One of the first centres to popularise meditation tourism in Kathmandu Valley is Kopan Monastery which now gets more than 1,500 students every year for its 10-15 day classes.The history of Kopan is closely tied to the legendary daughter of Russian émigré Zina Rachevsky, whose family fled Russia during the communist revolution, became a Hollywood actress, and arrived in Nepal with the hippies in the 1960s to seek enlightenment.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108131140/636a4ef39c7e80680e04fce1jpeg.jpg" alt="" width="1250" height="973">In 1968, the Russian-French- American socialite became Anila Thubten Chub Palmo (above, left) and was ordained in Dharmashala by Trijang Rimpoche. She bought the land on which Kopan Monastery now stands in Kathmandu Valley for the Nepal Mahayana Gompa Retreat that she set up with Lama Yeshe, (above, right) whom Rachevsky met in Darjeeling.“Kopan became a refuge for those fleeing materialism and artificial modern lifestyles,” explains Geshe Lobsang Sherap. “Among them was Zina. She  met our gurus, Lama Yeshe and Lama Zopa Rinpoche and became their first disciple in 1968.”The first of 15 American tourists came to Kopan in 1968 to attend a medication course taught by Jamyang Wangmo. Zina Rachevsky died of cholera while on a meditation retreat in Thame in Khumbu in 1973 at the age of 42.

To make up for monsoon slack, Nepal opts for spiritual tourism

The daily 10-hour curfew at Tribhuvan International Airport from 8 November that will last five months has affected tourism during Nepal’s peak season, with some hotels and trekking agencies here reporting cancellations into spring next year. The reduced hours at Nepal’s main aviation gateway till 31 March means that a third of all flights have been cut. This has also caused ticket prices to surge by up to eight times of normal fares. For example a Kathmandu-Delhi ticket that used to cost Rs12,000 is now listed at Rs50,000, and even then seats are not available.&nbsp; “Especially if they are here to trek, change in flight dates can cause tourists to miss their connections,” says Jagan Timilsina, who runs a trail running and outdoor education business. &nbsp; Pokhara is feeling the brunt as hotels report last-minute cancellations for November because of flight disorders. Some hoteliers also say although there have been some cancelled trips, most itineraries have been rescheduled.&nbsp; Hari Prasad Sharma Gaire of the local chapter of the Hotel Association of Nepal says the Kathmandu airport closure should have been timed for the off-season. He told us: “Starting construction during the peak tourist season was a mistake and will cause the tourism industry to lose a lot of business. The upgrade could have been spread out over a longer time but closed for fewer hours at night so that disruption was minimal.”&nbsp; Nearly a third of the 1.2 million tourists who visit Nepal annually come to Pokhara, which is also the gateway to Mustang, the Annapurna treks and pilgrimage tourism to Muktinath. Located by scenic lakes with a range of adventure sports like hot air ballooning, paragliding, canyoning, bungee and ziplines, Pokhara is also popular among diaspora Nepalis. “Besides its own attractions, Pokhara is really the hub for central Nepal, and we have been trying to get visitors to extend their stay here,” says Timilsina, who started out as a trekking porter and rose up the ranks to be an expedition guide and entrepreneur. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024111603114_0e071ce63ea9b0a9a7ee76f8c3cea0ff08c6767c41dd09f6bc4413d2db067a60.jpg" data-media-id="editor_0" data-image-id="2024111603114_0e071ce63ea9b0a9a7ee76f8c3cea0ff08c6767c41dd09f6bc4413d2db067a60" data-rendition-name="original" width="3500" height="2333" loading="lazy" alt="Pokhara's tourism woes NT"> <figcaption>Tourist arrivals in Pokhara have slumped since the disruptions at Kathmandu airport due to upgrading work. Photo: KRISHNA MANI BARAL/NEPALI TIMES ARCHIVE</figcaption> </figure>  Even without the Kathmandu airport closure affecting tourist arrivals, Pokhara was already suffering from a decline due to many factors like the poor state of the Prithvi Highway, the shortage of luxury accommodation for high-end tourists, and the reluctance of international airlines to start direct flights to Pokhara despite an expensive new airport that was inaugurated two years ago.&nbsp; “There was a lot of initial excitement on the construction of the international airport,” says Timilsina, “but it hasn’t delivered as expected due to politics. People have invested in nearby businesses, and have faced losses.” India has blocked direct flights from its cities to Pokhara because the facility was built by a Chinese company. Although tourists and pilgrims from India hit record levels this year, the poor state of the highways and the Indian bus accident on the highway to Kathmandu in July that killed 27 pilgrims from Maharashtra state dampened arrival figures. Gaire says, “While tourist arrivals to Pokhara are now approaching pre-Covid levels, we haven’t seen the improvement we were expecting. We need a better marketing strategy. What are our embassies abroad doing?”&nbsp; Indeed, Pokhara used to be a favourite destination for Chinese tourists. There was a boom in arrivals from China before Covid, especially after a popular Chinese tv serial was shot on location here. But arrivals from China have not really recovered since the pandemic because of the economic slowdown there. Promoting Pokhara airport to handle direct flights from Chengdu or Kunming could revive Chinese arrivals.&nbsp; Nepal’s Civil Aviation Authority (CAAN) has used the Kathmandu airport closure as an excuse to arm-twist international airlines to start flying to Bhairawa, which has barely been in operation for two years since it was inaugurated. So far, Fly Dubai, Thai AirAsia, Jazeera and Qatar are flying to Bhairawa, but most use it as a hop before flying on to Kathmandu, which does not reduce congestion at Kathmandu.&nbsp; An ideal situation could have been to get Pokhara to run to full capacity while Kathmandu is partially out of action. Pokhara entrepreneurs are puzzled why the CAAN and the national government have not taken more interest in promoting Pokhara as an alternative to reduce the congestion in Kathmandu. Nepal’s football team that was flying to Dushanbe this week couldn’t get tickets via Delhi, and took a domestic flight to Bhadrapur, crossed over to Bagdogra and flew on to Delhi to catch their flight to Tajikistan.

Pokhara’s tourism woes

An excerpt of a conversation between an anthropologist and linguist Mark Turin, PhD and Lava Deo Awasthi, PhD, the first Chairperson of the Language Commission of Nepal. Nepali Times: What is the role of Nepal’s Language Commission and when was it formed? Lava Deo Awasthi: The Constitution of Nepal (2015) created a Language Commission (LC) with the following four core mandates: (a) to develop eligibility criteria for gaining status as an official language and offer recommendations to the Government of Nepal about the official language(s) in each province; (b) to offer recommendations to the Government about measures to be taken for the conservation, promotion, and development of languages; (c) to suggest possible ways of using mother tongues in education by assessing their stage of development; and, (d) to conduct studies, carry out research and perform monitoring functions about the response to the constitutional provisions for the federalisation of languages in Nepal. The Commission was founded in 2016 and I was appointed as the Chairperson of the Commission in September of the same year by the Cabinet of Ministers. What in your own professional and educational background helped to prepare you for the role? I have worked with the Government of Nepal for about 30 years, alongside holding teaching appointments at universities in Nepal. Prior to assuming the role of the Chairperson of the Commission, I served as permanent Secretary to the Government of Nepal and worked as the Chief Administrator of the Central Development Region. I was appointed as Director General of the Department of Education and completed my assignments as Joint Secretary at the Planning, Monitoring and Educational Administration Divisions of the Ministry of Education.&nbsp; In addition, I have taught courses as a visiting professor at Tribhuvan University and Kathmandu University for more than three decades. Later, I also started supervising MPhil and PhD students at the Far Western University in Mahendranagar, Kanchanpur. My PhD project from the Danish University of Education was dedicated to making sense of Nepal’s social construct and commitment to multilingualism, exploring the persistence of monolingual school practices in the face of constitutional promises and state commitments to multilingualism. I conducted a survey of Nepal’s languages and carried out a qualitative study of the Tharu language in the district of Bardia. I analysed language policy statements and explored classroom pedagogies in schools. I documented how teachers showed a tendency to resist change and maintain the status quo because they were not consulted when new educational language policies were introduced. Teachers also exhibited a deeply-held adherence to the Gurukul education system which appears to have been harnessed as a way to resist newer pedagogical ideologies imported from the West. Recognising how engrained these rich traditions of knowledge transmission are, I wanted to know how students’ engagement in the learning process appeared to have dwindled, creating a gap between children’s home languages and the language(s) of the school. Whilst statutory provisions for education in the mother tongue were oriented towards promotion, classroom pedagogies remained resolutely monolingual and exclusionary. The result was that multilingual education policies that had been introduced in Nepal did not result in meaningful changes in classroom practices. My research was also a reflection of childhood traumas I had experienced at the earliest stage of formal education. My home language, Baitadeli, has a strong oral tradition and no written literature. English is my fifth language in terms of exposure and competence, and my home district of Baitadi is well-known for its loyalty to the local language. I had to drop out of school after completing my sixth grade. Staying at home, I received much attention from my family and had much greater exposure to my native language, culture and environment. My overall impression is that dropping out of school had a surprisingly positive impact on my life. The opportunity offered a surprising dividend for me as I gained mastery in my mother tongue and received extensive exposure to folk literature and Indigenous knowledge and survival skills, cultivating my interest in language, culture, literature and local cosmologies.&nbsp; Now that I reflect on it, I appreciate how language has always played a key role in my life. I grew up in a multilingual environment: brought up with Baitadeli, Hindi, Sanskrit, Nepali and English. Language played a major part in my decision to leave school and my later success is closely linked to my competence in several languages. It was rewarding to be at home with my family as I deepened my understanding of native language and culture, which in turn helped me to harness and refine my art of living. Languages matter so much to me because they are both software and hardware. Later, when I was in secondary school, I realised that my command of my home language contributed significantly to enhancing my Nepali and English. I used my mother tongue as a form of linguistic capital to strengthen my competence in both English and Nepali.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024111811110_5400ba54792bf9e4854e1c1effde8bf09804e99647f23513700b450cc49adc4a.jpg" data-media-id="editor_0" data-image-id="2024111811110_5400ba54792bf9e4854e1c1effde8bf09804e99647f23513700b450cc49adc4a" data-rendition-name="original" width="1000" height="1500" loading="lazy" alt="Dr Lava Deo Awasthi"> </figure>  In your term as the Commission’s first Chairperson, what were your strategic goals and objectives? My first strategic goal was to create an environment conducive to implementing the provisions of the Constitution of Nepal in relation to language. My priority was to prepare a detailed action plan for my six-year tenure in consultation with language stakeholders, including language experts, professionals, activists, Indigenous community members and representatives of relevant national and local-level institutions. The Commission formed a body of high-level advisors to ensure that the Chairperson’s work was well-informed and credible. The advisors to the committee had highly visible professional and social reputations in Nepal and had much experience in the field of language conservation, promotion, research and development. Another strategy we adopted was to establish close institutional linkages with federal, provincial, and local level governments for collecting opinions and disseminating information widely.&nbsp; What critical issues did you have to consider while discharging your duty? When Nepal’s new Constitution was drafted, a number of concerns could not be adequately addressed. These related to the conservation of languages, the recognition of official languages at the provincial level, and the use of mother tongues at federal, provincial, and local levels. These unresolved issues and matters pertaining to the federalizsation of Nepal’s languages were passed on to the Language Commission to address and resolve.&nbsp; Regarding the recommendations for official languages, a five-year timeline had been set by the Constitution. With great effort, we succeeded in having all provinces agree to recognise their official languages as per the recommendations of the Commission.&nbsp; What were your greatest achievements during your term? One of the greatest achievements was that we succeeded in setting a language agenda at all levels. Nepal’s language communities and other stakeholders expressed the view that this was the first time their languages were recognised and their voices heard by the state. People participated in debates and discussed issues relating to language that in all likelihood had never before happened in their lifetimes, at least not in ways that were supported by the state. We encouraged people to speak in their own language(s) and provided translators during plenary sessions and group discussions. Another major achievement was developing criteria for the status planning of languages at federal, provincial, and local levels, and to recommend 11 province-level official languages, in addition to the Nepali language. Similarly, a notable achievement was recognising Indigenous languages spoken by smaller communities, all of whom faced ongoing marginalisation and high levels of endangerment. The Commission identified 9 new languages that had not been reported in the 2011 census, and provided a framework for recognising official languages within a municipality. The commission emphasised the need for documentation and digitisation of languages for developing corpora and archives at national and sub-national levels.&nbsp; Languages of historical importance as well as classical languages were given recognition for their protection, growth, and development. Recommendations were made for the conservation, promotion and development of Nepal’s marginalised languages that are threatened by majority languages and for those languages that hold particular power at local and global levels. Recommendations were also made for how best to safeguard Nepal’s languages from the ever-growing spread of English and other powerful, globalising languages.&nbsp; A further important aspect of the Commission’s work was to emphasise mother tongue medium instruction in schools across the nation. Recognising the role of language in children’s cognitive, socio-emotional and academic development, the Commission suggested strategies for linking schools with ward-level language clusters for use in the classroom. The importance of nurturing and respecting a child’s first language was reiterated in the Commission’s recommendations for children’s learning and all-round development. By the end of my term, a remarkable change could be observed in terms of building trust within and across Nepal’s diverse language communities. A network of language groups and stakeholders across the country proved to be a powerful way of bringing all language communities under one roof for a collective review of and response to the process of federalising language policy. The many language stakeholders across Nepal appreciated the opportunity to work within a coordinated framework, and—feeling empowered by this—seemed genuinely enthusiastic about the initiatives taken by the Commission.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024111811114_b45297fdd2fedf17bdb6313e495a1062c0d87f1a19fa5349f871f220b75f93ab.jpg" data-media-id="editor_1" data-image-id="2024111811114_b45297fdd2fedf17bdb6313e495a1062c0d87f1a19fa5349f871f220b75f93ab" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Dr Lava Deo Awasthi NT"> </figure>  What were the most significant challenges for you as Chairperson? One of the major challenges was winning people’s trust in advocating for the mission of the Language Commission. I faced considerable resistance as I sought to emphasise the use of native languages in families and communities. While the Commission advocated for multilingualism and promoted linguistic diversity, the prevailing policy circles and central level institutions had been deeply influenced by a one-language discourse and ideology of Nepali only. The spread of English also poses a huge threat to Nepal’s languages. However, people in power do not seem to see this as a problem. They tend to abandon their own languages in preference for English. The way that Nepal’s municipalities are increasingly introducing English as a medium of instruction at the earliest stage of a child’s school-based education has proven to be detrimental to their cognitive development, socio-emotional wellbeing and academic success. Most of Nepal’s elites have been heavily influenced by the spread of English and remain unaware about its impact on their home languages as well as on the inter-generational transmission of Indigenous languages in the country. I wish that we could have produced more compelling evidence to show the consequences of making poor policy choices for our children’s education. Demystification calls for a collective response. To make change happen across this entire, complex and federalising country was daunting work and left like a race against time. I feel that I could have done more to offer concrete examples in favour of using the mother tongue as a medium of children’s education at the earliest stages of a child’s education. What do you see the Language Commission achieving in the next 5-10 years? The Language Commission will have to ensure that all of its key recommendations are implemented at all levels of government. In 10 years’ time, all seven of Nepal’s provinces will have their official languages in place. These languages will also be recognised as languages of federal business, alongside Nepali. I anticipate that all official languages in the federal and provincial systems will have a national portal for inter-language corpora using machine translation to fulfil their federal, provincial and local level language functions, and that all languages spoken in Nepal will be represented through a digital database in the national archive. The Office of Statistics will monitor the status of Nepal’s languages over time. By the end of the next decade, each municipality in the country will have recognised one or two official languages at the local level, based on speech populations. Other local languages will have received community-level legal recognition and official status to fulfil their functional roles. Languages that are highly endangered or at risk will be entitled to receive state grants for enhancing local level capabilities to encourage families and young learners to speak the language. Incentive schemes will be introduced in municipalities that promote language within the family and at home. Inter-generational transmission of languages will have received welcome and timely attention across Nepal. It is my hope that all schools—public and private—will have introduced mother tongue medium instruction at the earliest stage of school education, at least up to class five. Nepali, English and other national as well as classical and foreign languages will be taught as subjects. The existing policy of English medium education at the early stage of education will be abolished. The Government of Nepal will be held accountable if the number of speakers of any language decreases or if local communities face language loss and greater endangerment. Under the aegis of the Language Commission, a Centre for Language Research and Innovation will be created with world-class facilities for language documentation and archiving in collaboration with Tribhuvan University’s Central Department of Linguistics and other relevant institutions. Harnessing the vastness of Nepal’s linguistic diversity, the Language Commission will morph into a centre of excellence for national and international communities to engage in collaborative language research, to share experiences and document best practices at in service of global linguistic diversity and Nepal’s many Indigenous languages.

Languages are both software and hardware

Nearly 750,000 Nepalis went abroad for employment in the past year, and more than 100,000 left on student visas. Most of them were young Nepali men and women, and the number has been increasing every year. As with other sections of society, Nepal’s security agencies also face a recruitment crisis. Nepal Police opened recruitment for 64 inspectors in September, and received 2,239 applications, compared to 2,718 candidates last year. Police also invited candidates for 256 assistant sub-inspectors this year for which it received 17,756 applications – down from 19,932 last year. It is the same story in the Nepal Army, the number of applicants for the post of Officer Cadet (Second Lieutenant) went down from 6,144 for 400 open seats in 2019 to 4,390 in 2020. Meanwhile, applicants in the paramilitary Armed Police Force went down from 857 applications for 75 posts in 2021 to 536 applicants for 99 posts last year. While the number of applicants appears higher than the demand, the data shows a significant decrease in applications for vacancies in Nepal’s law enforcement agencies. Security personnel are recruited on the basis of rank and age in Nepal, and the age cutoff for entry into Nepal’s security agencies is typically 25 years. Sociologist and migration expert Ganesh Gurung says that the demographic of young, physically fit Nepalis emigrating abroad in search of better opportunities has impacted recruitment into law enforcement and the military here at home. “The returns from working in Nepal’s police and army are minimal, whereas overseas job opportunities are more attractive,” Gurung says. “The work may be physically demanding abroad, but the pay is a lot higher.”  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241116041148_a7e477e0ee2f56acf16c2559fdb24d8f0377f7bc1f9e56138bc40108fc4fa33f.jpg" data-media-id="editor_0" data-image-id="20241116041148_a7e477e0ee2f56acf16c2559fdb24d8f0377f7bc1f9e56138bc40108fc4fa33f" data-rendition-name="original" width="800" height="534" loading="lazy" alt="Nepal Police"><figcaption>Nepal Police</figcaption></figure>  Nepal Police spokesperson DIG Dan Bahadur Karki agrees that the physical and mental demands of a law enforcement job is incomparable to the income that security personnel earn. “A young Nepali who works in Dubai earns enough to build a home in the village within four years, while a Nepali with the same qualifications and physical ability in a security agency here barely makes enough to survive,” says Karki. “Obviously the youth prefer foreign employment.” Security agencies are now worried about the quality of inducted manpower. “There is a difference in work ethic between an applicant chosen from a competitive pool of 50 candidates versus one chosen from a pool of three candidates,” explains Gurung. “Unmotivated employees hamper the overall performance of the state apparatus.” Nepal Army spokesperson Brigadier General Gaurab Kumar KC says recruitment has not been hampered by outmigration: “We have still been getting more than three times the applicants than there are open posts, so we are not yet worried.” Even so, the passing rates of aspirants have gone down for security forces after the Public Service Commission began examinations for military recruitment in 2015. In fact, the Nepal Army complained about the Commission’s involvement in recruitment. Still, the number of vacant military posts tends to exceed the number of passing candidates. Nepal Army’s KC says that the military will not compromise on intake criteria even if there are fewer passing applicants. “Unqualified persons will not be admitted even if there are less-than-required passing candidates. We will re-advertise if that is the case.” But Nepal’s security forces now also have to worry about retention of existing personnel. About 900 Nepal Army, 600 Nepal Police, and 300 Armed police personnel resign every year before the completion of their tenure.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241116041148_b8cd62f70eea3aac7d3d3778615a5b70b1e20550c9bd76321f051f9c766fd2a9.jpg" data-media-id="editor_1" data-image-id="20241116041148_b8cd62f70eea3aac7d3d3778615a5b70b1e20550c9bd76321f051f9c766fd2a9" data-rendition-name="original" width="750" height="378" loading="lazy" alt="Armed police forces"><figcaption>Armed Police Force</figcaption></figure>  In 2020, Home Minister Ram Bahadur Thapa recalled almost 1,000 police personnel who had been deployed for the security of VIPs after long-standing criticism that security forces were being misused to cater to political and bureaucratic leadership. However, security personnel have continued to be assigned to high-ranking officials as glorified housekeepers. In December 2022, Rabi Lamichhane’s Home Ministry had instructed its offices to recall unauthorised security personnel assigned to high-ranking officials, following which 500 officers from Nepal Police and Armed Police Force were withdrawn from their details. But the Nepal Army does not have to follow such rules, and the practice of army personnel serving high-ranking active-duty and retired military personnel remains. Conditions here are dire enough that many active duty officers in Nepal’s military and police forces have chosen to leave their jobs to serve in the Russian Army to fight in the Ukraine war. The hierarchical culture and chain of command of politics, bureaucracy, law enforcement and military has also meant that abuse and mistreatment of subordinates is rife in Nepal’s security forces. “Feudalism is alive and well within our security institutions,” says Gurung. “When soldiers and security forces who swore to protect and serve the nation are made to be at the beck and call of politicians and bureaucrats, it is easy to understand why they are disillusioned with their jobs and why they choose to quit and find jobs abroad.”

Job insecurity in security forces

Earlier this month, Nepal received Rs1.6 billion from the World Bank as part of its <a href="https://nepalitimes.com/news/will-nepal-ever-be-paid-for-saving-trees">Forest Carbon Partnership Facility (FCPF)</a>, rewarding the country for increasing its carbon sink capacity. Nepal is the first in South Asia to benefit from this facility, and it is specifically to recompense the country for increasing forest cover in 13 Tarai districts between 2018-2024. “We are also trying to get another Rs13 billion from the facility while also preparing for free market-based carbon trading in the international market,” says Nabaraj Pudasaini of the REDD (Reducing Emissions from Deforestation and Forest Degradation in Developing Countries) Implementation Centre. Big emitters of greenhouse gases are under pressure to reduce their carbon emissions, and many have signed agreements to do so by investing in decarbonisation projects in developing countries. Countries that emit more than a specified amount of carbon would be able to buy emission rights from countries that emit less. Nepal is internationally known for its community forestry program which has been largely credited for <a href="https://nepalitimes.com/banner/tree-mendous">increasing tree cover to over 45%</a> in less than three decades. But this achievement had not been adequately recognised or rewarded internationally before. Forests, especially in the tropics, absorb and store large amounts of carbon while releasing oxygen in a process known as photosynthesis. <a href="https://www.fao.org/forest-resources-assessment/en/">Preventing deforestation</a> and increasing canopy cover is considered a much more achievable goal than reducing emission in the scale necessary to limit global average temperature to 1.5°C above pre-industrial levels. COP11 in Montreal in 2005 first proposed reducing carbon emissions by improving forest quality by halting degradation. By 2015, a new mechanism of financial assistance was created to help less developed countries with sustainable management of forests <a href="https://www.un-redd.org/">(called REDD+)</a>. Under this new mechanism, countries receive aid based on their efforts to prevent forest degradation and increase carbon sink, and in 2021 the World Bank was entrusted with implementing it. Nepal’s FCPF receipt this month was calculated on the basis of 2.4 million tons of carbon stored at a rate of $5 per ton. In the second phase, Nepal will receive more than Rs4 billion within the next year for storing an additional 7 million tons of carbon. Eighty per cent of this amount obtained from carbon trading needs to be spent on local beneficiaries and indigenous communities.&nbsp; But carbon trading is not easy, Nepal needs to prove that protected forests will not be destroyed in future.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241121091132_c8a381c9a95aa86fec558951650d97bb87914741f01766982ba2b086af001f16.jpg" data-media-id="editor_4" data-image-id="20241121091132_c8a381c9a95aa86fec558951650d97bb87914741f01766982ba2b086af001f16" data-rendition-name="original" width="1500" height="999" loading="lazy" alt="Greenbacks for greenery NT "> <figcaption>Photo: KUNDA DIXIT</figcaption> </figure>  Explains carbon trading expert Yugan Manandhar. “Forests should be handed over to the community and shown that they are managed sustainably. Proving this will be particularly challenging; forest encroachment and degradation is rife in the Tarai.” <a href="https://nepalitimes.com/multimedia/nepal-is-going-up-in-smoke">Deliberate forest fires</a> have also added to the challenge because they increase carbon emissions and reduce the sink capacity of forests. The basis for the amount that Nepal received was set five years ago by calculating the carbon reserves of forests in the 13 Tarai districts. In the meantime, sustainable forest management, tree plantation, forest destruction and erosion control were prioritised to increase carbon reserves in those forests. Nepal is signing another carbon trading agreement during the ongoing Baku climate conference. The <a href="https://www.leafcoalition.org/">Lowering Emissions by Accelerating Forest finance (LEAF Coalition) </a>proposes to sell the carbon stored in the forests of Bagmati, Gandaki and Lumbini provinces. For this, Nepal signed the letter of intent three years ago at COP26 in Glasgow. The target is to store 70 million tons of carbon in 32 million hectares of forest in the three provinces per which Nepal will receive Rs13 billion in four years at $10 per ton with provisions to increase the rate if various conditions are met. However, the agreement in itself doesn’t guarantee the amount. According to the targets set by Nepal, forest degradation should be stopped and carbon reserves increased by protecting tree cover. Preparations are also underway for clean air carbon trade because it has offset fossil fuel use by introducing 30,000 electric vehicles. Nepal has been selected for the first round to receive $40 million within one and a half years through the Clean Air System of the World Bank. Given that most of Nepal’s energy mix is from biomass, replacing them with electric stoves can significantly improve health by reducing indoor pollution as well as strengthen the country’s capacity for carbon trade. “Nepal's goal now is to sell carbon in the free market where carbon credits are bought and sold based on supply and demand in an open and transparent manner,” adds Pudasaini of the REDD Implementation Centre. “Nepal can now set its own price and bargain with interested buyer countries and organisations.” Lately, India has been discussing setting up a carbon market. Nepal has exported Rs12.72 billion worth of electricity to India so far this fiscal year, which can be traded under Nepal’s carbon market. “Carbon trading can create significant economic benefits for Nepal, which will help reinvest in development and environmental protection projects,” says Manandhar. “But we must prioritise sustainable management of forests, cutting older trees and allowing regrowth as well as promoting electric stoves and electric vehicles.”