<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131128/637234e99c7e80680e0c495bjpeg.jpg" alt="" width="960" height="640"/><figcaption>All photos: SUMAN NEPALI</figcaption></figure>The past often feels like a foreign country, as British author LP Hartley once famously wrote, because ‘they do things differently there’.There is a ring of truth in these words as one takes a walk around the Hanuman Dhoka Palace complex in Kathmandu. The temples and the statues, their grandiosity now laced with brown dust, age-worn and almost dwarfed by the rising jungle of cement and iron.But 400 years ago, all this must have felt like an entirely different world.While most of the buildings still stand, having survived earthquakes and successive renovations and remodelling, many of the statues have been stolen and are in exile in museums and private collections overseas.The former palace complex has not changed much since the Malla era, but the surroundings have. The valley is so longer the emerald jewel it once was where Tantric gurus transformed into eagles and appeased the gods, when the air mixed the sweet aroma of flowers rustling in the breeze. The king in one of the three city states could walk to the balcony of his palace and check if there was any new construction taking place in a neighbouring kingdom.There seems at once a great chasm between the past and the present, made wider by the dramatically divergent look of the Nepal Mandala today –– one that noted historian and scholar of Himalayan and Nepali art Éric Chazot tries to commute in his novel Le Seigneur de Katmandou.Read :<a href="https://www.nepalitimes.com/review/an-archive-of-ones-own/"> An archive of one’s own</a>, Pratibha Tuladhar<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131128/637234ec9c7e80680e0c495cjpeg.jpg" alt="" width="2304" height="1536"><figcaption> </figcaption></figure>Published by Éditions el Viso in 2021, this French-language historical fiction is a detailed retelling – and, at times, perhaps even reimagining – of the life and times of Pratap Malla, told in his own voice, almost as though it were from his diary.The narrative weaves together the legends and inscriptions of the Valley in the latter half of the 17th-century to create a portrait of Pratap Malla not just as a king, but also as a poet, a philosopher, a son, a father, and a husband.It is already a daunting task to write a historical novel –– to try and capture a period, its persons and sensibilities often so far removed. As history is rooted in records, it leaves an author little room to indiscriminately invent.Now add into the mix the figure of Pratap Malla, arguably one of the best-known kings of Kathmandu. His historical persona has been embellished and undermined in the last three centuries, owing to folklore, propaganda and scant contemporary records.Historian Lila Bhakta Munankarmi in his book मल्लकालीन नेपाल describes Pratap Malla as being ‘glorious and brave’ and ‘an intellectual and a poet’, who ‘established numerous temples, shrines and chaitya in Kathmandu, many of whom are still standing.’He was a king who built the Rani Pokhari for his queen who was grieving the death of their son, and allegedly kept a harem of 3,000 young girls, even ravishing one 11-year-old and causing her death.This already ambivalent portraiture is coloured further by the Pratap Malla’s cultural and religious legacies, many of which are still standing in Kathmandu: the statue of Hanuman outside the Hanuman Dhoka Palace, Chyasin Dega, the Bhandarkhal pond, Anantapur and Pratappur spires in the Swayambhu complex, Guheshwari temple, Bhimsensthan, and the many chok inside his palace.Read also: <a href="https://www.nepalitimes.com/here-now/losing-loose-change-in-nepal/">Losing loose change in Nepal</a>, Ashish Dhakal<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131128/637234ef9c7e80680e0c495djpeg.jpg" alt="" width="4320" height="6480"><figcaption> </figcaption></figure>Chazot’s novel is in some ways a representation of this multiplicity of character. It is reminiscent of the cubist paintings – for instance Duchamp’s Nude Descending a Staircase (No. 2) – and makes no attempt to justify actions or pass judgment –– as Chazot himself admits, that is not what he is trying to do with Le Seigneur de Katmandou.It was in fact to understand him, to explore his philosophy and his character. Chazot is a scholar of masks and art of the Himalaya, with a special interest in Tantrism. In 2015, his translation of the Tantra of Chandamaharosana into French at the behest of a Newa guru Dharma Guruji was published, and in 2016 he came out with another book on the Tantric art of Nepal, Tantra: Théologie de l'amour et de la liberté, which goes into the details of its philosophy and aesthetics.Pratap Malla was already a fascinating subject for Chazot who first arrived in Nepal in 1973. A contemporary of Shah Jahan in Mughal India and Louis XIV in Bourbon France, he too showed fierce love for the arts and philosophy, sometimes with a dash of decadence.  Chazot finished the first draft of what would be Le Seigneur de Katmandou in 1979, but it was 600 pages long, he recalls, “and very complicated”.So, he began to rewrite. “I wasn’t writing every day,” he says. “Sometimes I would write a few pages, take a break for a couple years, and then return to it.” The published version is the fourth draft of the work.He had previously planned a series of novels focusing on one figure from each dynasty of rulers of Nepal, the Malla, the Shah and the Rana, but decided to abandon that for the time being to focus on the story of Pratap Malla.“I really wanted to write a good novel,” he says. “It could not be a little book you read once, enjoy and then forget about it. It had to be concrete and well-written with historical facts integrated with the legends of Pratap Malla so that people find it believable.”Chazot could not remove the legends, such as Pratap Malla entering the mythical caverns of Shantipur temple in Swayambhu during a drought to recover a paubha drawn in the Naga’s blood to bring back rain. Or the story of how Jamana Gubhaju once turned himself into an eagle and carried away the heart of a young boy one foreign sorcerer had cut up and promised to bring back to life through Tantra.“I could not say that because I am a historian, none of that could have happened,” he adds. Instead, Chazot built the book as a first-person narration by Pratap Malla, giving us a direct look into the mind and impressions of the king.Sometimes the king himself appears to be an unreliable narrator, which then prompts us to try and sift, and wonder if separating facts and fiction truly matters after all, because would Pratap Malla be the character he is without the legends and stories?A devout and ambitious king, it had been his great wish to unite the three kingdoms of Nepal Mandala fractured by King Jayayakshya Malla some 200 years before, for which he was constantly at war with Yala (Patan) and Khwopa (Bhaktapur).But it was also during this time that Yen (Kantipur, or Kathmandu) saw unprecedented economic growth, fuelled largely by a treaty with Tibet which allowed the Newa merchants of the city a virtual monopoly over trade with India and Tibet.Read Also: <a href="https://www.nepalitimes.com/banner/the-history-of-heritage/" target="_blank" rel="noopener noreferrer">The history of heritage</a>, Ashish Dhakal<a href="https://www.nepalitimes.com/here-now/losing-loose-change-in-nepal/">Losing loose change in Nepal</a>, Ashish Dhakal<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131128/637234f59c7e80680e0c495ejpeg.jpg" alt="" width="4082" height="4713"><figcaption> </figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131128/637234f99c7e80680e0c495fjpeg.jpg" alt="" width="640" height="960"><figcaption> </figcaption></figure>Tibet was also to make a token payment in gold and silver annually to Kathmandu, and Nepal would mint coins for Tibet, allowing the King to profit vastly from these transactions and invest in the arts and culture.“He was an important king of Nepal and there are many inscriptions in his name,” says Chazot. “He was also a tantric king and pretended to know 15 languages. I was always fascinated by him.”The famous stone inscription outside the Hanuman Dhoka Palace to the goddess Kalika is written in 15 languages, including Farsi, Maithili, Hindi, Tibetan, Nepal Bhasa, Arabic, with a surprise appearance by three European words for the seasons: AVTOMNE, WINTER and LHIVERT –– the last one a lasting spelling error, maybe made by a distracted sculptor or scribe.Perhaps the Jesuit fathers Albert d'Orville and Johann Grüber taught the king the words, but the inscription remains undeciphered. In a funny scene with this clever linguistic invention, Chazot describes Pratap Malla remarking: ‘je m’amusais profondément de voir leur embarras lorsque je les interrogeais sur la signification de mon poème!’ (I found it deeply amusing to see their embarrassment when I asked them about the meaning of my poem).Chazot explains: “He called himself Kavindra – the King of poets. For me, this was an interesting idea because he was already a king, but he placed poetry above the kingdom of worldly affairs, and he wanted to be king of that too.”It is said that whosoever can read all 15 languages on that tablet will be blessed with milk miraculously flowing out of a duct at the bottom of the stone inscription. It may have flowed only once.Read also: <a href="https://www.nepalitimes.com/banner/the-historic-kathmandu-beneath-our-feet/">The historic Kathmandu beneath our feet</a>, Sahina Shrestha<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131128/637234fb9c7e80680e0c4960jpeg.jpg" alt="" width="960" height="640"><figcaption> </figcaption></figure>But Chazot takes care to not confound us with Pratap Malla’s grandeur, for that would only give half-a-portrait. One side of the coin shows the king as an accomplished philosopher with care for his subjects and royal dreams. He wants to learn everything and bring lasting prosperity to his kingdom.On the obverse is an often impatient, lascivious man, a soul that is equally hungry for power as it is for knowledge, a man who may or may not have conspired to have a popular kaji murdered who also happened to be a brother-in-law. And a man who, to repent for killing a prepubescent girl, performs tuladan – the practice of offering Brahmins gold and silver equal to one’s weight.The reader may be tempted to suspect the validity of his claims and contrition, and the book invites one to question the act of writing itself, of telling stories. Where may we draw the line? What is honest and dishonest? The answer, readers must themselves decide.“In building the character and trying to understand,” Chazot adds, “I also want to caution the reader because it is not an objective retelling.” The novel is not just the story of the past, it is a picture of a man who also wants to be a hero. And Pratap Malla himself narrates his story.As the author, however, Chazot has tried to keep the story simple, subtle and coherent, often using juxtaposition to show the contrasting or coalescing viewpoints of cultures, countries and cults.“Brick by brick I put the story together,” he says, taking trips to the Hanuman Dhoka Palace, the temples, poring over the inscription, caressing the curves and the carvings to try and get a sense of what the king himself might have felt walking through his city almost 400 years ago.For written sources, he turned to the works by DR Regmi, Sylvain Lévi, A.W. Macdonald and Anne Vergati Stahl. He hopes Le Seigneur de Katmandou will be an addition to the œuvre that introduces Nepal, its history and culture to the world. An English translation is currently being undertaken by Vajra Publication.“Pratap Malla wanted to be a myth,” Chazot says, “and I have tried to make that come true.”Le Seigneur de KatmandouÉric ChazotPublisher: Éditions el Viso (2021)Pages: 256<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114131128/637234ff9c7e80680e0c4961jpeg.jpg" alt="" width="157" height="242">Read also: <a href="https://www.nepalitimes.com/here-now/losing-loose-change-in-nepal/">A tale of three cities</a>, Ashish Dhakal

Ashish Dhakal

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No time like the past

<figure><img width="853" height="552" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161124/636d185a9c7e80680e0ac7bfjpeg.jpg" alt=""/><figcaption>From right to left: BP Koirala, his nephew Naresh Koirala, wife Sushila and sister Bunu on the balcony of Naresh’s apartment in Hong Kong in 1980. All photos, courtesy: NARESH KOIRALA</figcaption></figure>20 July 1982. Naresh Koirala vividly remembers the humid afternoon in Hong Kong when the telephone rang. His wife said it was Girija Prasad Koirala (affectionately called Sanobabu in the family).It was four days since <a href="http://archive.nepalitimes.com/news.php?id=6932#.YWe-sC2B2fQ" target="_blank" rel="noopener noreferrer">BP Koirala</a> had been flown to Bangkok for treatment, and Naresh Koirala, BP’s nephew and a geotechnicial engineer based in Hong Kong at the time, was preparing to fly to Bangkok.Girija Koirala’s voice on the phone was sombre: “You don’t have to come now. We are taking Sandaju (BP) back to Nepal as the doctor suggested. There is no hope now.”There was silence on the line, there was not much to say. Naresh Koirala put the receiver down and with a heavy heart walked quietly to the balcony on the 14th floor of his flat overlooking the South China Sea. The ocean shimmered in the afternoon sun.  Two years before, BP and Naresh had met on that same balcony, talking about <a href="https://www.nepalitimes.com/here-now/inside-story-of-nepals-rana-dynasty/" target="_blank" rel="noopener noreferrer">Nepal’s democratic future</a>. BP was returning to Nepal from a conference in Japan and was making a weeklong stopover in Hong Kong. BP’s wife, Sushila, and his sister Bunu were also with him.Naresh remembers that this was after the May 1980 referendum in which the people were asked to choose between continuing with a reformed party-less Panchayat system, or a multi-party system. BP had supported multi-party, but despite the growing pro-democracy movement in the country, his side lost by about 400,000 votes.  It was widely believed that the Panchayat system won because the referendum was rigged. But BP decided to accept the result in spite of the heavy pressure from his own party colleagues like Ganesh Man Singh to reject the outcome.   <figure><img width="200" height="200" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161124/636d185d9c7e80680e0ac7c0jpeg.jpg" alt=""><figcaption>Naresh Koirala</figcaption></figure>Naresh Koirala asked BP about this, who explained his reasoning: once you take part in a voting exercise, it is your responsibility to accept the results, whether you win or lose. The days and weeks following the result of the referendum were the most disheartening for BP. Yet, he did not abandon hope nor the struggle to restore democracy in Nepal. He had faith in the Nepali people and their desire for freedom.Naresh Koirala had become a de facto spokesperson for Hong Kong-based media covering the referendum and remembers an Australian friend telling him: “You had a choice of continuing to live in chains or freedom, you chose chains.”Naresh himself had been puzzled by his uncle’s decision to accept the result. On that balcony that day, he broached the touchy subject: perhaps Nepal was not yet ready for a western parliamentary style democracy – maybe only the literate and those with college degrees should be allowed to vote, he asked.BP had a sharp and quick response: “That is exactly how tyrants think. That the common citizen knows nothing while the dictator himself, being all-knowing, holds all authority over the people’s choices and rights. That is exactly the type of thinking that gave rise to Hitlers and Stalins.”https://youtu.be/p2WA1bGOcPcBP Koirala listed three reasons why he accepted the referendum result: first, he could not say without a doubt that even his own multiparty supporters had not cheated. Second, he believed complaints about irregularities should have been raised before the result was announced, not after his side lost. (“What if we had won, how would we have considered the irregularities then?”)  The third reason was that he feared rejecting the referendum verdict could have precipitated a civil war. “I would not be able to live with such a heavy burden,” he told Naresh.Always thinking about the future consequences of his actions and not just the immediate present, <a href="https://www.nepalitimes.com/banner/america-nepal-and-the-royal-coup/" target="_blank" rel="noopener noreferrer">BP Koirala’s politics</a> was heavily guided by his moral ethics and humanist philosophy. That is why to this day, as his Nepali Congress party under the leadership of <a href="https://www.nepalitimes.com/latest/deuba-5/" target="_blank" rel="noopener noreferrer">Sher Bahadur Deuba</a> is questioned about its adherence to democratic ideals, BP Koirala’s name is often invoked. BP’s own son, Shashank, is in the race for party leadership in the upcoming general convention. <figure><figcaption>BP Koirala (with stick) and other Nepali Congress leaders Girija Koirala, Krishna Prasad Bhattarai and Ganesh Man Singh at Kathmandu airport before he left for cancer treatment in 1982.</figcaption></figure>That evening in Hong Kong, Naresh Koirala also asked BP if he had any resentment or a sense of revenge against kings Mahendra and Birendra for the years of persecution and torment. His reply was: “Such feelings take one nowhere near one’s goal, I am certain the kings themselves judge and evaluate their own actions.”BP Koirala’s dramatic political career spanned the end of the 104-year-old Rana regime in 1950 and the restoration of democracy in 1959. He was the first democratically elected prime minister of the country, and held the office for 18 months before being deposed and imprisoned by <a href="https://www.nepalitimes.com/latest/putsch-ek/" target="_blank" rel="noopener noreferrer">King Mahendra in the coup of 15 December 1960</a>. He spent the rest of his life either in prison or exile, and in steadily deteriorating health. <figure><img width="800" height="1084" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161124/636d18619c7e80680e0ac7c2jpeg.jpg" alt=""><figcaption>BP Koirala at Ocean Park in 1980, when he was already unwell.</figcaption></figure>Even then, he used to say that he endured physical, emotional, and familial troubles because of the love and support of the Nepali people, friends, and family. The hurdles that punctuated his life all came with the job description of politics. In fact, he always said that he was more worried about Sushila, and how to give his wife the life she deserved. Naresh Koirala recalls that during his Hong Kong stopover in 1982, BP, Sushila and Bunu were returning to their car at Ocean Park after sight-seeing, when BP was slightly separated from the group.  Naresh looked back and took a picture of BP lost in thought, hands akimbo. Bunu whispered to Naresh that BP was not well, and he went back to where he was standing. BP waved his hand as if to say not to worry: “It is all right, I will join you.”Naresh Koirala has kept a letter BP wrote to him dated 14 December 1981, asking him not to be despondent. He writes: ‘I have undergone all kinds of hardship and deprivation. I have no sense of suffering.’ He was at the time undergoing chemotherapy in Nepal for throat cancer and had returned from Bombay’s Tata Hospital. Weakened by the disease and chemotherapy, his days were spent in the company of visitors and well-wishers with whom he engaged in lively conversations. He continues in the letter: ‘Do not be despondent, I have lived a full life – very exciting, adventurous and, in my term, a missionary life … The greatest satisfaction in life is the constant awareness that you are constantly being used up by your own mission – I have that satisfaction.’He said his only regret was that he wished that he had spent more time with his children, especially his daughter, Chetana. <img width="621" height="834" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161124/636d18649c7e80680e0ac7c3jpeg.jpg" alt=""><img width="619" height="831" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161124/636d18669c7e80680e0ac7c4jpeg.jpg" alt="">BP Koirala’s handwritten letter in English to Naresh Koirala from his hospital bed while undergoing chemotherapy in 1982.That evening in Hong Kong a year earlier, BP confided to Naresh: “If anyone can say when confronting death that they have no regrets and resentment, and that they were dedicated to their work, that is a content and satisfied life.”In July 1982, when Naresh came to Kathmandu, BP was already severely worn out by cancer. BP dedicated his life to uplifting the living standard of Nepalis through genuine democracy, but he feared that he would not live to see his life’s work completed. It is worth pondering what he would have thought of Nepal today, nearly 40 years after his death.In the last four decades, the country saw a People’s Movement that turned the country into a constitutional monarchy, a decade-long war, a massacre of the royal family, an unstable transition to federalism, a secular republican constitution, and the current Nepali Congress-led coalition with the Maoists.The cancer spread, and family members decided to take him abroad for treatment. On the morning of the day of departure, <a href="http://archive.nepalitimes.com/news.php?id=4714%22 %5Cl %22.YWVIWC8RppQ%22 %5Ct %22_blank" target="_blank" rel="noopener noreferrer">Ganesh Raj Sharma</a> came to BP’s residence at Chabahil with a tape to record his autobiography, as he had been doing for two months.  The interview is yet to be published, Nepali edition of his <a href="http://archive.nepalitimes.com/news.php?id=5205%22 %5Cl %22.YWVFLC8RppQ%22 %5Ct %22_blank" target="_blank" rel="noopener noreferrer">Atmabrittanta memoir</a> only include photos taken at the time. At one point in the tape, Sharma asks BP, “How do you want the Nepali people to remember you?”  Lying on his bed, surrounded by his niece, Sailaja, and his daughter-in-law, Nona, BP looked tired. Naresh Koirala was taking photographs and remembers thinking that BP must have been weary with the thoughts of the impending travel. <figure><img width="464" height="418" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161124/636d18689c7e80680e0ac7c5jpeg.jpg" alt=""><figcaption>A bed-ridden BP Koirala gives his last interview to Ganesh Raj Sharma at his home in Chabahil with niece Shailaja Acharya and sister-in-law Nona Koirala.</figcaption></figure>BP replied in his rasping voice into a small microphone: “I do not think I have done anything great or worth remembering, but if people wish to remember me, I hope they think of me as a decent human being who tried to honestly, sincerely and wholeheartedly to work for the welfare of the people and the nation.”Adapted by Ashish Dhakal from Naresh Koirala's बीपीका आखिरी दिनहरू published in <a href="https://www.himalkhabar.com/category/samaj%22 %5Ct %22_blank" target="_blank" rel="noopener noreferrer">Himal monthly magazine</a>. Watch <a href="https://www.youtube.com/watch?v=p2WA1bGOcPc&amp;t=21s%22 %5Ct %22_blank" target="_blank" rel="noopener noreferrer">video of Naresh Koirala</a> remembering BP Koirala.For BP’s diary from Sundarijal Jail: read series in Nepali Times, <a href="https://www.nepalitimes.com/nepali-times-search/?q=back+at+sundarijal" target="_blank" rel="noopener noreferrer">Back at Sundarijal</a>.

Last Days with BP Koirala

<figure><img width="1280" height="897" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181140/636be62b9c7e80680e08778ejpeg.jpg" alt=""/><figcaption>Photo: Kathasatha</figcaption></figure>A lot happened in 1999. I turned 18, finished high school and got accepted by an American college. And the internet, which had crept into the Nepali marketplace, finally made it to my bedroom. The arrival of the Internet coincided with a key moment in my life – my coming to terms with my sexuality. So begins Niranjan Kunwar’s memoir Between Queens and the Cities.Over the next 300 or so pages divided into six parts, Kunwar takes us on a journey that spans two decades, from the neighbourhoods in New York to the gallis and bhattis of Kathmandu. Between Queens and the Cities is a beautifully crafted coming of age story of a gay man in Nepal navigating life while exploring his identity and finding a place to call home.The book begins when Kunwar is 19 in New York. Freed from the constraints of Nepal, he enjoys the independence America has to offer. He promptly falls in love with New York, making plans to return to the city once he graduates, and he does. He works as a teacher, first at a private school in the city and then in a school in Brooklyn. He finds his friends and falls into a routine. But then life creeps in, the commutes are too long, the mornings too early. Paper works for green card falls through and over time he returns to Nepal to pursue a literary journey.All these are punctuated by fear and anxiety he has regarding his sexuality, the relationship with his parents, and the need for love and acceptance. <figure><img width="800" height="533" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181140/636be62e9c7e80680e08778fjpeg.jpg" alt=""><figcaption> </figcaption></figure>It is difficult to capture universality in a way that also celebrates uniqueness, but Kunwar does that skillfully. By choosing the themes that he did, Kunwar has made his story matter not just to him but to the readers as well.As anyone who has called NYC their home at any point in life can attest, the city does that to you: it makes you fall in love with it. Only in New York will you pay the deposit for an apartment with half-clogged bathroom and return happy and content.Living in a foreign country can also be lonely, and the paperwork frustrating. As an immigrant, there is a sense of not belonging, the conscious sense of otherness even with the closest of native friends.But anyone who returned to Nepal after spending time away from home can also relate to the feeling of being robbed of freedom once back, the confusion and the self-doubt of whether they have made the right decision, as well as the uphill task of rebuilding their lives and relationships with friends and family, and finding or starting over a career.https://youtu.be/kw4w9rkHkoM?fbclid=IwAR1OVzLHcyqVuuNocKJj3UshxsaAZocO7I9X0pyTTTX7v7I9A6_h59zEbKMWhen it comes to the stories of LGBTIQ individuals, it is easy to fall into the trap of a dominant narrative. Through repetition and often limitation of the stories we hear we create a stereotype of the community that does not justify the broader identity. Kunwar while admitting his privilege attempts to reveal the community’s wide diversity, through his own story and those of others.In the final part of the memoir Kunwar tells the stories of Rukhsana, Bhakti and Sadhana, Aditya, Esan, and Sudip and Apekshya. Their stories each unique in their experiences but tied by the thread of highlighting parts of a marginalised population that too often remain invisible and ignored.Kunwar sweeps his life beautifully into words. Reading the book is like listening to a friend narrate his life story. He does not spend too much time in details and is eloquent and earnest in his storytelling. Between Queens and the Cities, is a great addition to the (finally) emerging literary works from the community.Sahina Shrestha is Digital Products Strategist at Nepali Times, and did her Masters at New York University.Between Queens and the CitiesPages: 305Publisher: <a href="https://fineprint.com.np">FinePrint</a>Launch: 5 December 2020More about the launch <a href="https://www.kathasatha.org.np/events/book-launch-between-queens-and-the-cities" target="_blank" rel="noopener noreferrer">here.</a><a href="_wp_link_placeholder"> </a> <img width="1280" height="897" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181140/636be6319c7e80680e087790jpeg.jpg" alt="">Excerpts:“What about the bathroom?” I asked the broker. The paint on the wall was chipped; the bathtub was half-filled with water. “No need to worry,” he assured us. “They are still working on it. It will be complete by the first week of June.”The work in the bathroom never got completed. The memory of my first year in New York is tainted by the perpetually half-clogged bathtub. Aliza and I had to plan our showers; one waited for almost an hour for the tub to drain completely after the other one had used it. We made numerous phone calls to the management of the building, took turns waiting for the plumber to show up.**Anyone who leaves one’s homeland owes some kind of return. This is what I believe. I believe that circular is natural and linear is artificial. A back and forth process leads to growth and adventure while a one-way mindset can be limiting.I keep thinking of that moment in New York when I decided to return. It was late afternoon in March, dusk was approaching fast. After wrapping up the day’s work, I called my lawyer to inquire about my green card. I remember the brusque tone of her voice – Had I not read the emails she had sent- and her message, “Sorry.”At that moment, I remember, for the first time, a flicker of courage, a small guiding voice inside me. I sat down after clicking the phone shut. And I remember deciding. That moment, that room, on that day, I remember deciding that it was time to return. **There’s routine, there’s regularity, then there’s reporting. I try to capture raw emotions before they mature and mutate. Certain dialogues demand urgent documentation. Sometimes, I pay more attention to these tasks than refining aspects of my craft.A modest readership emerges. That is another reason why I write. Because I remember how growing up gay in Kathmandu felt like. When I was younger, there were no stories about Nepali men who liked men. And we know how stories can inform and teach, can show us the way.

Sahina Shrestha

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Between Queens and Kathmandu

Violations of Nepal’s airspace during WWII

One of the few Newa towns situated outside Kathmandu Valley, Panauti still evokes the feeling of a place frozen in time.&nbsp; Largely untouched by haphazard urbanisation, this town 32km east of Kathmandu used to be a kingdom revered for the sacred confluence of the Punyamati and Rosi rivers.&nbsp; The Bramhayani temple is the site of a 12 yearly Makar Mela which is attended by devotees from as far away as India.&nbsp; Panauti’s crumbling monuments were restored in the 1990s by the French government. Temples, resting places, traditional homes were rebuilt and locals trained to revive their craft. Panauti and France marked 50 years of cooperation in September.&nbsp; However, the priceless murals on the temple walls are fading and need urgent restitution. Now, these crumbling wall paintings are meticulously documented in the Wall Paintings of Panauti and Their Context.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260106090116_31f6acf06ef879037fec8274b85153eab4468566abf71616490679bf8468b85d.jpg" data-media-id="editor_0" data-image-id="20260106090116_31f6acf06ef879037fec8274b85153eab4468566abf71616490679bf8468b85d" data-rendition-name="original" width="1596" height="1074" loading="lazy" alt="Panauti murals"> </figure>  In his foreword, French researcher Gérard Toffin writes about some of the earliest wall paintings from the Malla period in Kathmandu, including a 17th century mural depicting the procession of Rato Machhindranath which has since been restored.&nbsp; Several other pieces still exist but in a pitiful state, defaced by scratches. ‘They were painted on a plaster coating made of soil, husks, or limestone, which were applied to the bricks making up the walls,’ Toffin notes.&nbsp; The book delves into the cult of Asta Matrika among Newa of all castes and classes, the first of which is Bramhayani. These all-pervading deities are linked to Shaktism which focuses on the importance of the female principle and together, combine the forces of life, sex and fertility with that of death and eros. The deities are painted on the wall, carved on the stone or moulded into metallic statues.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260106090120_836efd2b0a569d8ec0fb2c6651a29b8f2dd8f8f75b72e27bb86b0bfc0ad8461f.jpg" data-media-id="editor_1" data-image-id="20260106090120_836efd2b0a569d8ec0fb2c6651a29b8f2dd8f8f75b72e27bb86b0bfc0ad8461f" data-rendition-name="original" width="1074" height="1434" loading="lazy" alt="Panauti murals"> </figure>  Riddhi Baba Pradhan, former director general of the Department of Archaeology who oversaw the restoration of Panauti 30 years ago, writes that a colourful wall painting depicting Buddha's past life at the Chabahil Chaitya built or restored during the reign of Lichhavi king Vrisdev in the 3rd century might be the earliest mural in Nepal. As for Panauti, a fragment from a 400-year-old scroll which illustrates a scene of Triveni Ghat with Dalinchok Hill in the background is likely the oldest. But that relic is currently at the Virginia Museum of Fine Arts in the United States.&nbsp; Pradhan recalls first encountering wall paintings inside Bramhayani temple which were deteriorated by smoke, leaky roof, dust, vermilion, sprinkles of animal blood and lack of maintenance. The team led by chemist Bhimvar Singh Thapa treated the wall paintings and some of the details were recovered including the paintings of Astamatrika and Asta Bhairav on the east, west and southern walls.&nbsp; PAINTINGS ARE NOT VISIBLE The murals were painted during the reign of the last Malla King of Bhaktapur Ranjit Malla and Queen Viswalaxmi Devi 300 years ago. But 40 years after the restoration, Pradhan notes that the murals are again in poor condition: ‘The paintings are not visible, the plaster is severely damaged and the surface has peeled off … electrical wires hang haphazardly inside the temple.’ The second lot of murals at Ghat Sattal are thought to have been commissioned during the late Malla period or the beginning of the Shah dynasty. Exterior walls depict incarnations of Lord Vishnu as well as Sesh Narayan, Ganesh, a scene of Samundra Manthan, of angels Maya, Moha, Ganga. Their attributes, dresses, ornaments, facial expressions, body postures are all skilfully represented but in a deteriorated condition.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260106090116_88d06703ae23a271905d81f35056d41df92cbbc4b9966fac3f34821659e585a8.jpg" data-media-id="editor_2" data-image-id="20260106090116_88d06703ae23a271905d81f35056d41df92cbbc4b9966fac3f34821659e585a8" data-rendition-name="original" width="588" height="862" loading="lazy" alt="Panauti murals "> </figure>  The wall paintings of Bramhayani Dyochhen are 90% degraded even though they were restored and repaired 40 years ago by the Panauti Integrated Project. Compared to other artefacts, wall paintings are more delicate to external factors, and if not preserved an important part of Nepal’s heritage will be lost.&nbsp; Furthermore, most of the wall paintings in Nepal are temperas, and not frescos. Tempera is painted with water-soluble mineral or vegetable pigments fixed with glue on the cow dung clay plaster on the brick walls. While Nepal’s focus has been on the repatriation of stolen artefacts from abroad, religious and cultural objects within the country like the Panauti murals need urgent attention.&nbsp; This slim publication by Panauti Municipality is an important call to begin the work before it is too late.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120124_d0efa1e57b2710a206beb37c7e934ac34e694afc278985934eac2fc52124a92c.jpg" data-media-id="editor_3" data-image-id="20260101120124_d0efa1e57b2710a206beb37c7e934ac34e694afc278985934eac2fc52124a92c" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Wall Paintings of Panauti"> </figure>

Saving Panauti's murals

In 2025, Nepal’s Ministry of Tourism <a href="https://nepalitimes.com/news/the-everest-industry" target="_blank">added six new 8,000m peaks </a>to those listed on its website. These are subsidiary summits of <a href="https://explorersweb.com/kangchenjungas-challenging-confusing-subpeaks/" target="_blank">Kangchenjunga</a> and <a href="https://explorersweb.com/through-the-unknown-to-the-impossible-lhotse-middle/" target="_blank">Lhotse</a>, which some view as insufficiently independent to be called separate peaks. In 2024, the international mountaineering federation (UIAA) responded to a request by the Nepal Mountaineering Association (NMA) and the government to officially recognise these peaks. While recognising that ‘there is no one definition of a “mountain” or a “peak” or a “top” or “point” in topographic terms’, and encouraging further debate the UIAA’s opinion was that the 8,000m peaks should continue to the ‘Classic 14’, first completed by Reinhold Messner in 1986. The degree of prominence and isolation of <a href="https://www.climbing.com/news/new-8000-meter-mountains-nepal/?scope=initial" target="_blank">the six new peaks </a>varies, with Yalung Kang having the strongest claim to being a separate peak with a prominence of 135m, but they are all separate enough to be included on some peak-bagging lists. The UIAA’s own list of 4,000m summits in the European Alps includes Punta Giordani with a prominence of only 6m. Whatever the case for the six peaks being geographically separate mountains, they represent significant climbing challenges. They are not minor tops that can simply be ‘bagged’ on route to a main summit. In the case of <a href="https://explorersweb.com/through-the-unknown-to-the-impossible-lhotse-middle/" target="_blank">Lhotse Middle and Lhotse Shar</a>, no one has ever managed to traverse between them and Lhotse itself.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260107080144_881321a6e46818beb7bbd4fe6f21589d89d19bf77ae8218474d373ef7ab0c431.png" data-media-id="editor_5" data-image-id="20260107080144_881321a6e46818beb7bbd4fe6f21589d89d19bf77ae8218474d373ef7ab0c431" data-rendition-name="original" width="2888" height="1590" loading="lazy" alt="New 8,000ers"><figcaption>Nepal’s 8 existing 8,000ers: Chomolungma 8,848.86, Kangchenjunga 8,586, Lhotse 8,516, Makalu 8,485, Manaslu 8,163, Dhaulagiri 8,167, Annapurna 8,091, Cho Oyu 8,201. Photo: GOOGLE EARTH PRO</figcaption></figure>   <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260107080144_27bf905c1a559c46819dc96ca33d22c27fc301d415fc034f26b8acd105c12da7.png" data-media-id="editor_6" data-image-id="20260107080144_27bf905c1a559c46819dc96ca33d22c27fc301d415fc034f26b8acd105c12da7" data-rendition-name="original" width="1750" height="976" loading="lazy" alt="New 8,000ers"><figcaption>Nepal has listed six additional 8,000ers: Yalung Kang (8,505, Yalung Kang West 8,077, Kanchenjunga Central (8,473, Kanchenjunga South 8,476, Lhotse Middle 8,410, and Lhotse Shar 8,400. Photo: KUNDA DIXIT</figcaption></figure>  Several fine routes have already been climbed on these mountains, such as Slovenians Andrej Štremfelj and Marko Prezelj’s alpine style ascent of the South-West Ridge of Kangchenjunga South. The six peaks have not yet achieved universal acceptance, but it is possible that climbing an expanded list of 20 eight-thousanders could become a new mountaineering challenge, just as the 14 classic peaks are today. It is therefore interesting to analyse who is currently closest to achieving this goal, using data from The Himalayan Database and other Internet research. The first conclusion of my analysis is that these six additional peaks have received far less attention than the classic 14 eight-thousanders. One of them, Yalung Kang West, has never been climbed or even attempted: probably because it is a subsidiary peak of <a href="https://explorersweb.com/kangchenjungas-challenging-confusing-subpeaks/" target="_blank">Yalung Kang</a> which is itself a subsidiary peak. The other five peaks have seen a total of 138 ascents. Just 101 people have ever climbed one or more of the additional peaks, which compares with 354 people who climbed Everest on a single day: 23 May 2019. Russian Evgeni Vinogradski is unique in having climbed five of the six new peaks. He has also climbed six of the classic 8,000ers, giving him a total of 11 out of the 20 peaks on the expanded list. Vinogradski is now 80 and is unlikely to increase this total. Several other former Soviet climbers have climbed three of the new peaks, having participated in the 1989 traverse of the four main summits of Kangchenjunga. This includes two legends of Soviet climbing: Kazakh Anatoli Boukreev and Ukrainian Sergey Bershov, each of whom has climbed 13 out of the 20 peaks on the extended list. Boukreev died attempting Annapurna in 1997. Bershov, one of the only men to have ever climbed Lhotse South Face, is now 78 and, although he was in good form when I met him in Chamonix last summer, he is unlikely to further extend his tally. The addition of the new peaks does not take any of these climbers beyond the total of 14 peaks achieved by the 76 climbers who have completed the classic ‘Himalayan Crown’. Of those who have climbed all 14 classic eight-thousanders, only one, <a href="https://nepalitimes.com/here-now/um-hong-gil-s-project-impossible" target="_blank">Korean Um Hong-Gil</a>, has climbed any of the six additional peaks.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260107080144_5651fc6445f5e5fd838f28e1eac1da45da136b309a4a00db1e4aafa7d4836251.png" data-media-id="editor_9" data-image-id="20260107080144_5651fc6445f5e5fd838f28e1eac1da45da136b309a4a00db1e4aafa7d4836251" data-rendition-name="original" width="2142" height="1310" loading="lazy" alt="New 8,000ers"><figcaption>Only one mountaineer, Korean Um Hong-Gil, has climbed any of the six additional peaks.</figcaption></figure>  Um climbed both Lhotse Shar and Yalung Kang, giving him a total of 16 summits. He required four attempts to climb Lhotse Shar, including one attempt in which he turned back just 100m from the summit following the deaths of two teammates. He finally succeeded in 2007 via a route up the Lhotse South Face. If a race to climb all 20 eight-thousanders were to begin, Um is currently in the lead. <a href="https://www.himalayandatabase.com/" target="_blank">The Himalayan Database</a> also lists two additional mountains in Nepal not included among the peaks announced by the Ministry of Tourism: Annapurna Central and Annapurna East. If these are included, bringing the total to 22 peaks, a few additional climbers deserve mention. Poles Piotr Pustelnik and the great Jerzy Kukuczka have both climbed all 14 classic eight-thousanders as well as Annapurna East, giving them 15 out of 22. Swiss climber Erhard Loretan climbed all 14 as well, and both Annapurna subsidiary summits, giving him a total of 16 out of 22 peaks. Annapurna East has a greater prominence than some of the 6 new peaks proposed by Nepal, but Broad Peak Central in the Karakoram has the greatest prominence of any subsidiary 8000m summit. Kukuczka has also climbed Broad Peak Central, so if the list is extended to 23 peaks, he has 16, equal with Loretan and Um. Then, there is a case for Shishapangma Central in China, which further complicates the task of coming up with a definite extended list. At the moment, these subsidiary summits are not attracting a lot of attention: of the 138 summit climbs on them, only 12 occurred in the last 25 years and none since 2011. Most climbers like to have some wide recognition of a target before investing time and money in trying to achieve it, and this may make it hard to build interest. But as completing the classic 8,000m peaks starts to become a rather frequent occurrence, some may be attracted to the longer list. If this new challenge catches on, as the Ministry of Tourism presumably hopes, how long will it be before someone passes Um Hong-Gil’s total and how long before someone climbs all 20 or 22 or 23 summits? <a href="https://nepalitimes.com/opinion/comment/dispelling-myths-about-climbing" target="_blank">Edward Morgan</a> is a British author and climber based in Switzerland. His first book, Lhotse South Face - The Wall of Legends, has been published in several languages and his second book, Chasing Mallory's Dream is due out in the UK this year.

New 8,000ers may restart peak-grabbing race

The American military action in Venezuela and the abduction of President Nicholas Maduro may redefine Nepal’s geopolitics as it juggles between three world powers, India, China and the United States.&nbsp;
Nepal’s interim government is busy preparing for elections on 5 March, and it was late issuing a statement on the American intervention in Venezuela, but the country may have to re-evaluate how it deals with its immediate neighbours and the global power.
“How does Nepal avoid being the next Ukraine or Venezuela? Small countries shouldn’t go around irritating big neighbours. And when big neighbours really get upset, they usually put up a moral fig leaf justifying their miltary action,” says energy economist Dipak Gyawali. “What we see with Venezuela today is bereft of such moral content, essentially banditry which in today’s day and age is unacceptable. Neither the rising new powers nor much of the Global South will take this lying down.”
International relations experts have said that there is now a new world order in which rules-based diplomacy has been thrown out of the window, and the world has been carved into America leading the western hemisphere, Russia is allowed to do what it wants in Ukraine and Europe, and China’s sphere of influence is now the Indo-Pacific.
Foreign affairs expert Nischal Pandey says there is a lesson for smaller nations like Nepal: “We have to be aware of the sensitivities of the major powers in the vicinity.”
There is also a lesson for smaller resource-rich countries not to give an excuse for intervention with poor governance and political instability due to inequity. In Venezuela’s case it was throttling democracy and not using its immense oil-wealth to uplift its people.
Nevertheless, the Trump administration’s abduction of a sitting president of a foreign government regardless of the dictatorial nature of his regime and Venezuela’s volatile internal politics, is illegal and breaches the international order that has been in place since after World War II and its devastation on humanity.
While Trump’s intervention in Venezuela, and threats against Colombia, Cuba and Greenland have brought international condemnation, here in Nepal it has not been taken as seriously as it should.
Says Amish Mulmi, author of the book All Roads Lead North: Nepal's Turn to China: “Some of the reaction on social media has been that of glee over the fall of a dictatorial Communist government on the other side of the world. However, the government statement about fully respecting the principles of sovereignty and the Charter of the United Nations is a strong statement that makes clear Nepal's position on the matter.”
“The abduction of Maduro is a clear sign of Trump's America ensuring its sphere of influence through might and a warning to toe the line,” Mulmi adds. “It also infringes on the sanctity of borders and the preservation of sovereignty. Trump's actions reek strongly of a bygone era of imperialistic control and resource capture.”
Venezuela has 17% of the world’s reserves of crude oil, even though refining this heavy tar-like oil will be costly, and is possible in only a few places including Texas.
“This has to do with a larger political economy of oil, the unravelling of pax Americana and the post-World war II order. This is USA’s heavy-handed response to remain on the top as well as to partly solve its debt of $39 trillion,” explains Gyawali. “But this is not going to help: China is far ahead, Russia has recovered from its 1990s low point, and manufacturing capital has moved away from America. So controlling only financial capital - and using military power so brazenly - is not going to work.”
The might also be specific lessons for Nepal as a smaller country with vast water resources. While water, unlike oil, is renewable, India’s interest in Nepal’s hydro resources cannot be ignored. Ironically, America’s capture of Venezuelan oil reserves could exacerbate climate breakdown and the melting of Himalayan glaciers, which will put Nepal’s water resources in jeopardy in the coming decades.
The only way to deal with this for Nepal and downstream India will be to build reservoirs on rivers to store monsoon precipitation, and that makes water a strategic commodity for the future.&nbsp;
“If we continue in the current mode of hydropower-biased water resources development ignoring irrigation, flood control, navigation, fisheries, tourism and other benefits, India will get the free benefit of regulated water while we pay the upstream environmental and social costs. History will blame our elected leaders for having undersold our resources,” adds Gyawali, who served as water resource minister in the early 2000s.
As for a larger geopolitical lesson: “We in Nepal are fortunate in having not one threatening hegemon but two superpowers India and China: they don’t agree with each other, but do agree on a peaceful Nepal for their own security. However, our current political leaders are irritating both the neighbours, unlike since the centuries past when our rulers looked solely after Nepal’s core interests and our neighbours knew that.”
American intervention in Venezuela also calls for strengthening of our institutions and diplomatic outreach. Nepal has been a non-aligned state, and for all its history has tried to follow a policy of equidistance between India and China. The difference with Venezuela is that Nepal has to deal with two giant neighbours, and not just one.
Says Mulmi: “It is no more only about balancing great power relations but also about benefiting from them. But that will be increasingly difficult as international law and the principles of sovereignty are encroached upon.”