In the middle of the first floor of the Rasa Lila exhibition at the Nepal Art Council is a model of Patan’s Krishna Temple made of Jenga blocks (pictured above). Inside the temple is a red holographic Radha, dancing. The temple here represents Vraja, a realm that lies far away from the universe in the heights of paradise. This mystical place is the setting of the Rasa Lila: a long lyric poem in the 10th book of the Bhagavata Purana that describes Krishna’s circular dance of love with his female devotees. So the choice of material makes sense: Vraja, much like buildings made out of Jenga, is more an impermanent zone where players dance with focus and balance.&nbsp; Read also:<a href="https://nepalitimes.com/banner/my-sweet-lord"> My Sweet Lord</a>, Sewa Bhattarai Rasa Lila is put together by Priyam Pradhan and team and is made up of various media, including paintings, sculptures, songs, and films.&nbsp; The exhibit spans two floors of the Bagmati Art Gallery atop the Nepal Art Council in Baber Mahal. The first floor is about the Rasa Lila (Rasa: divine dance, Lila: divine play). The start of the exhibit plays with the story of Shiva being stopped from entering the Rasa Lila, because he is nine feet tall and not a woman. So he takes a dip into the Yamuna River and emerges a beautiful lass ready to take part.&nbsp; Referring to this story is Gopeshwar Mahadev, a sculpture made out of concrete hands and feet joined by rods of carbon steel. The pre-dip hands are masculine, and the post-dip feet, adorned with ghungroo beads, are feminine.&nbsp; Next is a river of letters that represents the Yamuna River and contains the initials of the team who worked on the project. Explains Pradhan: “I want visitors to the exhibit to feel like Mahadev, crossing the river into Vraja." A description reads, "The Yamuna is a bridge spanning the celestial and physical realms, and bathing in its waters is the final act after which the Gopis return to everyday life." Read also: <a href="https://nepalitimes.com/review/swasthani-lecture">Swasthani lecture</a> Next to this piece are two large wiry structures of Gopis in dance. They have black metal rod skeletons and wire bodies: one red, and one yellow.&nbsp; Inside an alcove in the gallery is a five minute film on loop titled ‘There is no perfection, only life’ made by Urza Acharya. It depicts the life of a Gopi after participating in the Rasa Lila. She is initially struck by depression and lethargy, but slowly finds the motivation to dance and be creative again.&nbsp; The short movie describes the fleeting nature of transcendental moments of pure creativity, and how most other moments are boring and mundane. Reads the description: ‘The banality of everyday, in fact, is what fuels those exceptional moments.’ &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024072812074_21e2b50f2ac9f7a30a596f110d957ede1f9569e59c716688bf63b6befcb01447.jpg" data-media-id="editor_2" data-image-id="2024072812074_21e2b50f2ac9f7a30a596f110d957ede1f9569e59c716688bf63b6befcb01447" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="Vastraharan NT"> <figcaption>'Vastraharana,' a scene from the Mahabharata where the Pandavas gamble away Draupadi's honor </figcaption> </figure>  While the first floor was about the Rasa Lila, the second floor depicts scenes from the <a href="https://nepalitimes.com/review/being-good-is-not-easy">Mahabharata</a>, especially ones where Krishna features heavily. Vastraharan (pictured above) is a striking piece of a female figure in a white dress in the middle of a gambling board. Rectangular dice lie on the board and instead of a head the sculpture has a red light. The story depicted is from the Mahabharata of a game of chance between the Pandavas and the Kauravas where Duryodhana cheats the Pandavas out of all that they have, to the point where Yudhishthira puts up the Pandavas' wife Draupadi, promptly losing her too.&nbsp; Duryodhana orders his Kaurava brother to disrobe Draupadi in the court, and although the game has clearly gone too far, nobody in the court, not even Bhishma and Drona, intervene. The clear identical masks represent their shared passivity.&nbsp; As her sari is being unravelled, Draupadi has no other option but to pray to Krishna, who saves her by extending her sari infintiely. Yet she is still ashamed and angry, represented by the red light.&nbsp; Read also: <a href="https://nepalitimes.com/review/the-violence-of-violation">The violence of violation</a>, Sewa Bhattarai In the next room is a blue angular metal sculpture of Krishna waking up on a bed of coins.&nbsp; “Coins represent Lakshmi, who is present wherever Krishna is,” explains Pradhan. “To make the sculpture we first 3-D printed a mould, then laser cut metal sheets and welded them together.” The last piece in the exhibit is a large painting of Krishna’s mother Devaki, a divine, pure figure who kept giving birth to divine incarnations even when locked up in a dark murky jail by her brother Kansa.&nbsp; The exhibition follows a cohesive theme overall and is well timed for the upcoming Krishnashtami festival which this year falls on 27 August. &nbsp; Rasa Lila Nepal Art Council Baber Mahal 10AM-5PM, until 3 August

Vishad Raj Onta

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Deity, devotion, and divine dance

“Maybe you are a dragon,” says M.
She wants to know what Mi-malaa in Newa translates to. I say, it is a fire-breathing dragon. And I immediately slide into a ramble about dragons, which is when she says she thinks that I might be a dragon.
I laugh.
…
I am five, sickly, forever dodging all kinds of arrows life darts at me, throwing me into fits of cough that cause asthma. It means I am not as athletic as my cousins or my classmates. I am the youngest in class and the littlest of all cousins. I am the runt of the pack. My oldest cousin sister, whenever it rains, lifts her frock over my head like a broken umbrella.
Stay in bed! I am told that a lot by everyone. Baa brings me Read-it-Yourself Ladybird classics.
One very dry day in March, Yaama, decides I must join the other children for Malaa ja-- the feast of the dragon. Maa is not entirely sure but she helps me put on my pretty pink frock that has a bunch of dolls embroidered to the front. Yaama leads me to the street before the Taleju temple where wicker mats have been spread out and children are seated in rows, like some picnic is underway.
My heart thumps at the sight. I am assigned a spot.
Men and women appear in a file, walking past us, leaving treats, ranging from cookies to cakes to fruits, on the leafy plates set before each one of us. The girl next to me asks me if she can have some of my sweets and I say yes. Drink your juice, she says.
I feel as though I am part of something important, even though I have no appetite.
Yaama brings me home when the feast is over. Maa asks me how it went. I tell her everything. She explains how in the past, it would have been a proper feast of rice and daal and goodies and that the event was a prayer sent out to the dragon to protect the children from itself-- March being a month of storms and strong winds and contagious diseases. Hence, Malaa Ja.
…
Maa has always owned a pendant with a dragon on it. In fact, all her sisters have one, a family tradition of carving the serpentine mythical creature with fins, scales and fire onto little slabs of metal.
While I still had a penchant for jewelry, I used to ask Maa if she would give it to me someday. I would ask her why the pendant has a dragon. “My birthchart warns me against the Malaa. I am supposed to wear the pendant so a dragon can protect me against dragons.”
Whenever it rained, Maa’s elder sister would rush to her rescue with an umbrella and shove her into the house. Stay indoors! She would make her watch the rain from the window. She was not allowed to be outdoors during storms. And so my mother learned to watch the rain from the window and read her books.
And across the sky, she would see the dragons flashing to the background score of thunder, spreading as far as the horizon in its colours, claws, scales and fins-- the sudden outburst of lightning sending shudders through her heart.
…
“On the main entrance of our old home were two massive, colourful dragons. They were beautiful,” Maa recalls. “The house had little attic windows and I would look at the mountains from those windows.”
When they pulled the house down to build a new one, the dragons came off the walls in broken bricks.
Maa has no idea who painted the dragons, but they were a symbol of the great creatures that would protect the house and its dwellers.
…
We have four kinds of dragons, says Deepak Bajracharya Gurju. They are: Mi Malaa, Bajra Malaa, Gongaa Mall, Pa Malaa, each named after their shape and impact.
“A Malaa is truth, but also an illusion,” he says. “It is as elusive as it is omnipresent.” And he shares anecdotes.
In one instance, a Malaa had drowned in a pot of brew and turned to stone. But when the woman who discovered it tried to hold it, the stone quickly transformed into its ethereal form and flew away.
In some instances, Guruju says, when the sky suddenly darkens, rumbles and the lighting strikes, we believe that a Malaa has flown away.
They have been forgotten over the years, he explains, but they are still present in symbols around us. We have seen them carved on to temple struts, to door knobs, painted on walls of old buildings, written by healers on bodies when people fall sick and sometimes inked on the skin. Sometimes, their form stares at us from the ruins of a house struck by lightning.
…
Dragons, Maa says, are representative of who we are as individuals. They are who we aspire to be -- fierce, cold as serpentine scales but bursting with flames that can burn everything to cinders.
She says, there is always that epiphany whenever the Malaa shows across our skies -- the idea of regenerative possibility all humans are. Of how we reinvent and reappear just as dragons do. That was the original hope every parent carried for their children -- that they be like dragons and they protect themselves from other dragons.
Suburban Tales is a monthly column in Nepali Times based on real people (with some names changed) in Pratibha’s life.

Pratibha Tuladhar

We are fire-breathing dragons

<figure><img width="1310" height="834" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131156/636cf53b9c7e80680e09da16jpeg.jpg" alt=""/><figcaption>A gory battle scene from the Mahabharata depicted in a Nepali painting from the 1800s. Photo: harekrsna.com </figcaption></figure>Even eleven years after it was first published, The Difficulty of Being Good by Indian author <a href="https://en.wikipedia.org/wiki/Gurcharan_Das" data-saferedirecturl="https://www.google.com/url?q=https://en.wikipedia.org/wiki/Gurcharan_Das&amp;source=gmail&amp;ust=1624856018937000&amp;usg=AFQjCNFSPA3za-pll0LYf5joq4b13sXZ_A">Gurcharan Das</a> is more relevant than ever. Two-thousand years after it was written, so is the Mahabharata.For those who want to read the Mahabharata but are intimidated by the very thought, Das’ interpretation of the epic is well worth the time. Das does not just go to the holy city of Banaras, but to the Regenstein Library in Chicago with its fabulous collection of South Asian text, to explore the Hindu classic.  His ‘academic holiday’ of several years there resulted in this magnificent and riveting book. Das felt that places of learning in Banaras, the natural choice, would discourage him from ‘interrogating’ the text, but that the University of Chicago with its Sanskrit scholars like Sheldon Pollock and Wendy Doniger, would be more suitable. And indeed, the book proves that this was the right decision. The Mahabharata is made up of almost 100,000 couplets, and is seven times longer than Homer’s Iliad and Odyssey combined. But it is just as gory. Besides the length, the big difference with the Greek classics is that every time there is a showdown in the Mahabharata, amazingly, there is a battle-stopping discourse, and the warring parties weigh in and discuss moral pros and cons of the violence they are unleashing on each other. The Iliad, on the other hand, just gets on with the action. Like many religious texts, the Mahabharata also has its share of wacky stories. For example, the Kaurav brothers, who are fighting their Pandav cousins, create an impenetrable military formation called the ‘Chakra Vyuha’ on the twelfth day of the Mahabharata war to kill Pandav warriors like Yudhishthir. When Arjun, from the Pandav side, is fighting elsewhere in the battlefield, his son, Abhimanyu, successfully penetrates the military formation and stops the Kaurav’s menacing advance towards Yudhishthir. However (and this is the incredible part) Abhimanyu had learnt about how to enter the Chakra Vyuha when he was in his mother’s womb, as Arjun was describing it to her. Unfortunately, she fell asleep before Arjun could explain how to exit the treacherous mêlée.As a result, Abhimanyu did not hear about the exit strategy from this battle formation and so he is trapped and mercilessly killed by the Kaurav generals including Karna, Drona and Ashwastthama. Another riveting episode in the Mahabharata is Pandu, the father of the Pandav brothers. He is actually not their biological father because he has been cursed to die if he has coitus. Kunti, his wife, being a resourceful woman, utilises a gift from the ill-tempered sage Durvasha whereby she could invoke any god and have a child by him. And this she does.Gurcharan Das’s book shows us how the Mahabharata differs from other sacred texts, chiefly because rather than handing the reader a clear-cut cook book of instructions for the entry criteria to heaven, it bewilderingly asks more questions than it answers. Almost confirming that the ultimate truth may not even be available here on earth, it shows us that we can only have intimations of the truth -- a core belief in sophisticated Vedic thinking.   <figure><img width="640" height="437" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131156/636cf53e9c7e80680e09da17jpeg.jpg" alt=""><figcaption> </figcaption></figure>The Mahabarata is also true to life with flawed characters populating the text, quite unusual for a holy book. For example, Yudishthir’s weakness for gambling, Duryodhan’s jealous streak, Karna’s status anxiety, Krishna’s guile  -- all add up to make it more human and readable.  In fact, as Das points out, the Mahabharata almost humanises the Kaurav (who are the bad guys) in an attempt to portray the good Pandav guys with empathy (Tat Tvam Asi), to kindle a universal moral sentiment. In contrast, the Ramayana, the other Hindu holy text from an earlier era has more black and white answers with an idealistic Ram and an evil Ravan.   The climax of the Mahabharata is when Yudhishthir is about to enter heaven. Indra, heaven’s gatekeeper, comes in his celestial chariot and requests Yudhishthir to please get in so they can ride into heaven together. The self-effacing Yudhishthir, looking a bit puzzled, asks Indra’s permission if they can also take in a stray dog who has been following him for a few days.  Indra initially declines, Yudhishthir pauses, looks around and says, “My Lord Indra, in that case I will forgo heaven.” This little episode with the dog was actually Indra’s test of compassion for Yudhishthir, which he passes with flying colours and he enters heaven with the stray. Das posits that the editors of the Mahabharata may have been influenced by the Buddhist concept of 'karunamaya', or compassion, as the book was written much later (between 400 BC – 300 AD) than the actual Mahabharata war in Kurukshetra (950 BC). In fact, the author asks a very important question: what would have been the outcome at Kurukshetra if Arjun’s charioteer had been Gautam Buddha instead of the clever Krishna? The Difficulty of Being Good is replete with graphic, lyrical, and evocative prose, as this passage by Das illustrates:  In the summer, I returned to India to visit my mother. On the way, the train stopped at a very sleepy station, about a hundred miles north of Delhi. I stepped on to the platform and discovered that this was no ordinary station: it was historic Kurukshetra where the Mahabharata’s futile war of annihilation had been fought. In the burning heat of the summer afternoon, I began to imagine the brutal magnificence of the raging, ruthless battles. I saw a dithering Arjun, the greatest warrior of his age put down his Gandiva bow and refuse to fight -- leaving his debonair and confident charioteer, Krishna, who is also God, with a problem on his hands. I visualised ruthless Drona grinding the exhausted Pandav armies into the dust. Suddenly he turns anxiously to his pupil, Yudhishthir to ask if the rumour about his son’s death is true. Yudhishthir -- who has never spoken false -- tells a white lie and his fabulous chariot, which always traveled slightly above the ground, sinks into the dust.  In a sense, this is a book review of The Difficulty of Being Good, which itself is a book review of the Mahabharata 2,000 years after it was written.  As we put down the book, it is hard to erase the image of Arjun folding his hands in front of the flamboyant Krishna, refusing to fight, while the ruthless Drona and remorseful Yudhishthir are carrying on a conversation in the heat of battle.  Buddha Basnyat is a physician at the Patan Institute of Health Sciences. Disclaimer: Gurcharan Das is his phuaju, uncle.The Difficulty of Being Good: On the Subtle Art of DharmaPenguin Paperback, 2012 ₹ 499.00by <a href="https://www.amazon.in/Gurcharan-Das/e/B001HD010S/ref=dp_byline_cont_book_1" data-saferedirecturl="https://www.google.com/url?q=https://www.amazon.in/Gurcharan-Das/e/B001HD010S/ref%3Ddp_byline_cont_book_1&amp;source=gmail&amp;ust=1624856018938000&amp;usg=AFQjCNHo1HTL86FzCkDyhd98zvMw0xvEKw">Gurcharan Das</a><a href="http://https://www.amazon.in/Difficulty-Being-Good-Subtle-Dharma/dp/0143418971"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110131156/636cf5419c7e80680e09da18jpeg.jpg" alt="" width="200" height="313"></a>

Being good is not easy

<figure><img width="1310" height="834" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121152/636b94819c7e80680e06f207jpeg.jpg" alt=""/><figcaption>A gory battle scene from the Mahabharata depicted in a Nepali painting from the 1800s. Photo: harekrsna.com </figcaption></figure>Even eleven years after it was first published, The Difficulty of Being Good by Indian author <a href="https://en.wikipedia.org/wiki/Gurcharan_Das" data-saferedirecturl="https://www.google.com/url?q=https://en.wikipedia.org/wiki/Gurcharan_Das&amp;source=gmail&amp;ust=1624856018937000&amp;usg=AFQjCNFSPA3za-pll0LYf5joq4b13sXZ_A">Gurcharan Das</a> is more relevant than ever. Two-thousand years after it was written, so is the Mahabharata.For those who want to read the Mahabharata but are intimidated by the very thought, Das’ interpretation of the epic is well worth the time. Das does not just go to the holy city of Banaras, but to the Regenstein Library in Chicago with its fabulous collection of South Asian text, to explore the Hindu classic.  His ‘academic holiday’ of several years there resulted in this magnificent and riveting book. Das felt that places of learning in Banaras, the natural choice, would discourage him from ‘interrogating’ the text, but that the University of Chicago with its Sanskrit scholars like Sheldon Pollock and Wendy Doniger, would be more suitable. And indeed, the book proves that this was the right decision. The Mahabharata is made up of almost 100,000 couplets, and is seven times longer than Homer’s Iliad and Odyssey combined. But it is just as gory. Besides the length, the big difference with the Greek classics is that every time there is a showdown in the Mahabharata, amazingly, there is a battle-stopping discourse, and the warring parties weigh in and discuss moral pros and cons of the violence they are unleashing on each other. The Iliad, on the other hand, just gets on with the action. Like many religious texts, the Mahabharata also has its share of wacky stories. For example, the Kaurav brothers, who are fighting their Pandav cousins, create an impenetrable military formation called the ‘Chakra Vyuha’ on the twelfth day of the Mahabharata war to kill Pandav warriors like Yudhishthir. When Arjun, from the Pandav side, is fighting elsewhere in the battlefield, his son, Abhimanyu, successfully penetrates the military formation and stops the Kaurav’s menacing advance towards Yudhishthir. However (and this is the incredible part) Abhimanyu had learnt about how to enter the Chakra Vyuha when he was in his mother’s womb, as Arjun was describing it to her. Unfortunately, she fell asleep before Arjun could explain how to exit the treacherous mêlée.As a result, Abhimanyu did not hear about the exit strategy from this battle formation and so he is trapped and mercilessly killed by the Kaurav generals including Karna, Drona and Ashwastthama. Another riveting episode in the Mahabharata is Pandu, the father of the Pandav brothers. He is actually not their biological father because he has been cursed to die if he has coitus. Kunti, his wife, being a resourceful woman, utilises a gift from the ill-tempered sage Durvasha whereby she could invoke any god and have a child by him. And this she does.Gurcharan Das’s book shows us how the Mahabharata differs from other sacred texts, chiefly because rather than handing the reader a clear-cut cook book of instructions for the entry criteria to heaven, it bewilderingly asks more questions than it answers. Almost confirming that the ultimate truth may not even be available here on earth, it shows us that we can only have intimations of the truth -- a core belief in sophisticated Vedic thinking.   <figure><img width="640" height="437" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121152/636b94849c7e80680e06f208jpeg.jpg" alt=""><figcaption> </figcaption></figure>The Mahabarata is also true to life with flawed characters populating the text, quite unusual for a holy book. For example, Yudishthir’s weakness for gambling, Duryodhan’s jealous streak, Karna’s status anxiety, Krishna’s guile  -- all add up to make it more human and readable.  In fact, as Das points out, the Mahabharata almost humanises the Kaurav (who are the bad guys) in an attempt to portray the good Pandav guys with empathy (Tat Tvam Asi), to kindle a universal moral sentiment. In contrast, the Ramayana, the other Hindu holy text from an earlier era has more black and white answers with an idealistic Ram and an evil Ravan.   The climax of the Mahabharata is when Yudhishthir is about to enter heaven. Indra, heaven’s gatekeeper, comes in his celestial chariot and requests Yudhishthir to please get in so they can ride into heaven together. The self-effacing Yudhishthir, looking a bit puzzled, asks Indra’s permission if they can also take in a stray dog who has been following him for a few days.  Indra initially declines, Yudhishthir pauses, looks around and says, “My Lord Indra, in that case I will forgo heaven.” This little episode with the dog was actually Indra’s test of compassion for Yudhishthir, which he passes with flying colours and he enters heaven with the stray. Das posits that the editors of the Mahabharata may have been influenced by the Buddhist concept of 'karunamaya', or compassion, as the book was written much later (between 400 BC – 300 AD) than the actual Mahabharata war in Kurukshetra (950 BC). In fact, the author asks a very important question: what would have been the outcome at Kurukshetra if Arjun’s charioteer had been Gautam Buddha instead of the clever Krishna? The Difficulty of Being Good is replete with graphic, lyrical, and evocative prose, as this passage by Das illustrates:  In the summer, I returned to India to visit my mother. On the way, the train stopped at a very sleepy station, about a hundred miles north of Delhi. I stepped on to the platform and discovered that this was no ordinary station: it was historic Kurukshetra where the Mahabharata’s futile war of annihilation had been fought. In the burning heat of the summer afternoon, I began to imagine the brutal magnificence of the raging, ruthless battles. I saw a dithering Arjun, the greatest warrior of his age put down his Gandiva bow and refuse to fight -- leaving his debonair and confident charioteer, Krishna, who is also God, with a problem on his hands. I visualised ruthless Drona grinding the exhausted Pandav armies into the dust. Suddenly he turns anxiously to his pupil, Yudhishthir to ask if the rumour about his son’s death is true. Yudhishthir -- who has never spoken false -- tells a white lie and his fabulous chariot, which always traveled slightly above the ground, sinks into the dust.  In a sense, this is a book review of The Difficulty of Being Good, which itself is a book review of the Mahabharata 2,000 years after it was written.  As we put down the book, it is hard to erase the image of Arjun folding his hands in front of the flamboyant Krishna, refusing to fight, while the ruthless Drona and remorseful Yudhishthir are carrying on a conversation in the heat of battle.  Buddha Basnyat is a physician at the Patan Institute of Health Sciences. Disclaimer: Gurcharan Das is his phuaju, uncle.The Difficulty of Being Good: On the Subtle Art of DharmaPenguin Paperback, 2012 ₹ 499.00by <a href="https://www.amazon.in/Gurcharan-Das/e/B001HD010S/ref=dp_byline_cont_book_1" data-saferedirecturl="https://www.google.com/url?q=https://www.amazon.in/Gurcharan-Das/e/B001HD010S/ref%3Ddp_byline_cont_book_1&amp;source=gmail&amp;ust=1624856018938000&amp;usg=AFQjCNHo1HTL86FzCkDyhd98zvMw0xvEKw">Gurcharan Das</a><a href="http://https://www.amazon.in/Difficulty-Being-Good-Subtle-Dharma/dp/0143418971"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121152/636b94889c7e80680e06f209jpeg.jpg" alt="" width="200" height="313"></a>

Imagine a high-end fair trade tea brand from Nepal that has done everything right, with ethical sourcing practices and international certifications. It has built a loyal base of socially conscious, premium customers in an export market and focuses on quality over quantity. Then one day, a government in the export market introduces a new ‘listing criteria’ that requires exporting a certain amount of tea to at least three countries in the past five years. But this was never a numbers game, it was about a niche market of socially responsible tea lovers.&nbsp; Suddenly, fair trade tea companies are restricted from exporting tea to that country.&nbsp; Pretty unfair for the company, for consumers, for the tea sector. More importantly, for tea farmers and families benefiting from fair standards. The overseas labour industry is facing a similar risk as recruiters, including those that have adopted ethical standards, may soon be barred from finding workers for Malaysia.&nbsp; On 27 October, the Malaysian Ministry of Foreign Affairs sent letters to five countries including Nepal, Bangladesh, Burma, Pakistan and India to ‘rationalise the number of licensed private recruitment agencies permitted to facilitate recruitment and placement of workers to Malaysia’.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251030141040_050274dddc6cf10224b0ad9283eec7b3bc3c0acd650543a808a8ea473ecf40db.jpg" data-media-id="editor_0" data-image-id="20251030141040_050274dddc6cf10224b0ad9283eec7b3bc3c0acd650543a808a8ea473ecf40db" data-rendition-name="original" width="961" height="1135" loading="lazy" alt="Malaysia recruitment"> </figure>  The letter includes 10 criteria for private recruiting agencies including at least five years of operating experience, deployment of 3,000 workers in the past three years of operation, &nbsp;experience sending workers to at least three countries, a 10,000 sq m office maintained for three years, valid licenses and good conduct certificates, five employer testimonials, and operating their own training and accommodation centres. Two conditions stand out as potentially harmful to Nepal’s ethical recruitment movement. First, although the letter cites a minimum of 3,000 workers, it says three years in the heading and five in the body text. A big enough difference to affect a significant number of recruiters from making the cut, but problematic regardless.&nbsp; Second, the requirement to send workers to at least three countries disproportionately impacts responsible recruiters in Nepal and elsewhere. Turning the selection of workers into a numbers game is dehumanising. Responsible &nbsp;recruiters deprioritise volume, focus on quality of jobs even when business sustainability comes under threat as ethical opportunities that do not require workers to pay any feed and ensure greater transparency are difficult to come by. Sending workers is further impacted by a series of external shocks. For example, in the Malaysian context Nepal banned emigration to Malaysia for two years followed by the Covid pandemic, and then Malaysia’s decision to stop the intake of foreign workers for the last two years.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251030141040_b1b88b3ae2e94c6bc077529ac6f2a4e380a385ee9a22219edfed25067c9d25a1.jpg" data-media-id="editor_1" data-image-id="20251030141040_b1b88b3ae2e94c6bc077529ac6f2a4e380a385ee9a22219edfed25067c9d25a1" data-rendition-name="original" width="595" height="841" loading="lazy" alt="Malaysia recruitment"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251030141040_2cf252908d18aaf09c875002eef2d92ab45897a56b560addd2dc02311725c8a7.jpg" data-media-id="editor_2" data-image-id="20251030141040_2cf252908d18aaf09c875002eef2d92ab45897a56b560addd2dc02311725c8a7" data-rendition-name="original" width="590" height="238" loading="lazy" alt="Malaysia recruitment"> </figure>  Many ethical recruiters have focused on Malaysia because it is a more common labour market for responsible recruitment than other destinations like the Gulf. There is no credible justification to why responsible recruiters well regarded by scores of Malaysia-based multinational companies and with decades of experience should be ‘disqualified’ for not diversifying. Finding jobs for Nepalis in new markets is difficult given fierce competition, challenges &nbsp;identifying companies which follow the employer-pays principle, lack of networks and shortcomings in marketing strategies. These factors hit responsible recruiters harder because profit-motivated employers are often unwilling to cover the costs and fees associated with workers’ recruitment.&nbsp; “The volume of deployment does not determine a recruiter’s capability or the quality of services provided,” says Sujit Shrestha of the Nepal Association of Foreign Employment Agencies (NAFEA). Nepal recently scrapped the licensing renewal requirement that mandated sending at least 100 workers a year as it was impractical. The new Malaysian criteria is similar in nature, he added. The ball is now in Nepal’s court at a time when the interim government does not even have designated heads in the Foreign Ministry and the Ministry of Labour, Employment Employment and Social Security. When rumours about the Malaysian action started circulating, NAFEA had raised the issue, but was assured that this was not an attempt to set up a syndicate.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251030141044_83c8a174ef116603f747d1cd254c4d353e8b855a41fb99feec54e701f5fc4c3f.jpg" data-media-id="editor_3" data-image-id="20251030141044_83c8a174ef116603f747d1cd254c4d353e8b855a41fb99feec54e701f5fc4c3f" data-rendition-name="original" width="3456" height="5184" loading="lazy" alt="Malaysia recruitment"> </figure>  How will governments and recruiters in other origin countries now respond? There is precedence from Bangladesh. Dhaka-based journalist at the Daily Star, Porimol Palma who says, “Earlier, the Malaysian authorities had selected 101 Bangladeshi recruiters unilaterally, despite Bangladesh’s call for a syndicate-free recruitment mechanism.” Between 2022-2024, 450,000 Bangladeshis were recruited under this system with workers paying between $4,500 and $6,000, even though the legal limit was $750. Palma attributes part of the high fees workers had to pay were for commissions or bribes to recruitment syndicates. Adrian Pereira heads the North South Initiative in Malaysia says: “The criteria seems a bit fishy, as they do not appear to address the actual problems in the the recruitment of foreign workers. Some of the criteria seem to encourage a system of monopoly or syndicate rather than a rights-based approach. Every government has the right to set criteria for recruiters, but conventions and ILO (International Labour Organization) standards on recruitment exist. It looks like we’re back to square one.”&nbsp; Whether migrant origin countries including Bangladesh and Nepal accept the terms sent without reservations or push back in good faith remains to be seen. In an ideal world, a collective stance should put workers’ needs and welfare at the centre. How rational is the proposed ‘rationalising strategy’? What aspects of it are promising to curb recruitment abuse and what merits serious reconsideration?&nbsp; Even if the move from the Malaysian side is well-intentioned to address rampant malpractices migrant workers face, Nepal should deliberate on the conditions set, the collateral damage especially on the responsible actors and small but capable recruiters. Alternate options that might serve everyone better before rushing to respond with a chosen list by 15 November. If the proposal is accepted, how would it be done in a transparent and accountable way? It is noteworthy that Indonesia was not listed even though it has the most workers in Malaysia among the 16 countries that send migrants to Malaysia.&nbsp; The Responsible Business Alliance (RBA), the ILO, the International Organization for Migration (IOM), and certification programs like On the Level (OTL) also need to use their leverage to ensure that recruiters, including those they have trained or certified on ethical recruitment principles, are not penalised.&nbsp; This is more than just about protecting the ethical recruitment movement, but raising even more basic questions: Who can legally be a recruiter in Nepal? There are already obligations like hefty security deposit and minimum office requirements. But requirements to have building facilities with ‘accommodations’ or ‘testing centres’ are not among them. There are 1,150 plus players in Nepal’s recruitment sector, with a few hundred engaged in the Malaysian market. A unilateral selection criteria could risk foul play, or lead to unintended, unfavourable consequences. To be sure, overseas recruitment in Nepal is known for ‘settings’, corruption, dog-eat-dog competition, and collusion. The profiteering is out of control, often at the expense of workers. But the solution does not lie in stifling the industry with criteria like deployment volume, building worker accommodations or expanding office floors.&nbsp; The focus should instead be on enforcing rules and laws in both countries that govern the industry, and the Malaysian labour agreement that has not been renewed since October 2023.&nbsp; Meddling in the industry in ways that harms fair competition and ethical actors means workers suffer. The only issue that should be taking precedence is: how will Malaysia’s 10-point criteria and planned arrangement affect migrant workers? We have seen how for identical Malaysia-based jobs, one worker might pay zero while another pays up to Rs400,000, depending on the employer and recruiter. It is unclear if the 10-point selection criteria rewards the responsible employers and recruiters.&nbsp; As a longstanding host country for Nepali migrants, Malaysia deserves credit for nurturing the small but growing ethical recruitment industry here. Export-oriented companies in Malaysia need responsible recruitment partners and have mentored recruiters to strengthen their practices and move away from worker-paid models.&nbsp; The business case for ethical recruitment standards has led many recruiters in Nepal to pivot with many now in various stages of transition from traditional to hybrid or purely ethical practices. This progress needs to be acknowledged and built upon.&nbsp; Large, well-networked recruiters with large physical assets and high volume of workers seem to be the winners of Malaysia’s 10-point criteria after two years of waiting for the Malaysian market to reopen. Responsible recruiters endure long periods of minimal or no deployments that threatens their survival. The letter now sitting on the desk of the interim government in Nepal deepens the concern: rather than just failing to recognise or reward responsible recruiters, does the international recruitment market actually punish them? Upasana Khadka heads Migration Lab, a social enterprise aimed at making migration outcomes better for workers and their families. Labour Mobility is a regular column in Nepali Times.

Who gets to recruit for Malaysia?

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

Nepal’s prospects at World Cup 2026

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

Future imperfect

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

mythology

Deity, devotion, and divine dance

We are fire-breathing dragons

Being good is not easy

Being good is not easy

Who gets to recruit for Malaysia?

Nepal’s prospects at World Cup 2026

Future imperfect

Neighbourhood watch on Nepal