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>

Just three weeks in, Prime Minister Balendra Shah has already shed two ministers, and is having to contend with the economic fallout of the West Asia war plus the global order that it has upended.&nbsp;
The new dispensation in Nepal has aroused interest in New Delhi, Beijing as well as Washington. The ouster of Home Minister Sudan Gurung, whose first act in office was to arrest former prime minister K P Oli, has foreign policy wonks scratching their heads.
The US sent Assistant Secretary of State for South and Central Asian Affairs Samir Paul Kapur on a special mission to figure out what is happening in Kathmandu. In town at the same time was Cao Jing, Deputy Director General of the Asian Affairs Department of China’s Ministry of Foreign Affairs. And Prime Minister Shah is preparing for an official visit to India.
For the Americans, it is mostly about containing China and looking after the welfare of Tibetan refugees, while pushing its own MCC Compact and State Partnership Program (SSP). Beijing is mindful of the post-Dalai Lama era, and does not want instability in Nepal to encourage free-Tibet activities. India lately seems more wary of American activity in what it considers its backyard.
The Chinese appear relieved to see Sudan Gurung go. Only last week, Ambassador Zhang Maoming met Gurung during which he raised the issue of Tibetan and Taiwanese activities in Nepal, seeking firm commitment that Kathmandu would not harbour activities hostile to Beijing.
“Geographically we are close to Tibet and not to the Mainland, so China remains suspicious of us, especially after the TOB and free-Tibet components that emerged from the GenZ protests,” says geopolitical analyst Indra Adhikari.
Kapur, for his part, met RSP Chair Rabi Lamichhane, Finance Minister Swarnim Wagle and Foreign Minister Shishir Khanal. Although investment and infrastructure was on the agenda, the main issue seems to have been about Tibetan refugees. In nearly parallel meetings with ministers, Cao Jing warned Nepal not to be too cosy with the Americans.
For Indian academic and Nepal watcher Sukh Deo Muni, all this harks back to American activity in Nepal during the height of the Cold War. He tweeted: ‘US senior diplomat Paul Kapur's statement in Kathmandu must be understood carefully in New Delhi. He said the US does not want China or any other country to dominate Nepal.’&nbsp;
‘Any other country’ could be a pointed reference to India, and what this means is that Nepal may now have to navigate even more carefully a tri-polar world order reshaped by the West Asia war.&nbsp;
Nepali journalist based in New Delhi Akanshya Shah agrees that the United States may not be seeing Nepal through the Indian lens anymore, while New Delhi does not want heightened US activity in what it considers its sphere of influence. All this is further complicated by recent frostiness in Washington-New Delhi ties.
“New Delhi doesn’t have that familiarity factor it used to with old leadership in Nepal, but it is curious about what the young Balen Shah will do and what kind of relation he will pursue with India,” she adds. “Certain decisions of the Balen government such as ending VIP culture and delivering passport at homes have hugely resonated with the Indian people, he has in some ways become a role model among the youth in India as well.”
India has invited Prime Minister Shah for an official state visit, which will be his first foreign trip as per tradition. Shah graduated in structural engineering from a college in Bengaluru, and knows India well. Shah has injected religious elements into his public exposure as prime minister and this could help project Nepal’s ‘soft power’ in dealing with India.
But he has also been a nationalist on the Limpiyadhura map dispute, and there are other thorny issues like air connectivity, river projects and power exports that need to be ironed out.&nbsp;
Sukh Deo Muni warns that the old Indian diplomatic approach based on religio-cultural stakeholders in Kathmandu may not work anymore. He wrote: ‘India's Modi government must prepare itself well to deal with new Nepalese leadership and their empowered support base, which is self-confident, highly nationalist, aspirant and impatient.’
The RSP’s 22-page National Commitment document said Nepal should abandon its historical ‘buffer state’ identity to serve as a ‘vibrant bridge’ between regional and global powers. Much of this debate is theoretical, and there is much navel-gazing that distracts from regional realpolitik.&nbsp;
“Whether we are a buffer state or a vibrant bridge, in today’s heightened geopolitical scenario we have to have good relations with good neighbours,” explains Akanshya Shah. “What is of paramount importance is that our ties are based on the aspirations of the young generation, so that they are engaged.”
Indra Adhikari goes as far as to say that the concepts of “buffer state” and “vibrant bridge” have both failed and Nepal is neither. “We have had zero roles in mediating or de-escalating the tensions between India and China to call ourselves a buffer state. As a vibrant bridge, we cannot facilitate trade of the two countries. The new government should have researched and consulted more before proposing the same outdated and failed foreign policy concepts.”&nbsp;
What will be much more important for Prime Minister Shah is to continue Nepal’s traditional policy of ‘equidistance’ and convince his interlocutors that it is not an anti-Indian stance.&nbsp;
“At a time when there is increased interest of big powers in Nepal, we need to do a bit of our own homework for the systemic reforms we want,” says Akanshya Shah. “As for India, we first need to clearly define what we want on connectivity, energy and culture. But most importantly, we have to capitalise on the goodwill of India which we haven’t been able to in the past.”
Adds Indra Adhikari: “When it comes to fundamental aspects of foreign policy that ensures and enhances the well being of our citizens, national parties should all have one unified voice that doesn’t change when the government does. Only then the future generations can own it.”

Love thy neighbours (and America)

Krishna Bahadur Ramtel was returning home after visiting a temple when his family insisted on climbing the Dharara viewtower in Kathmandu. He climbed up the narrow steep stairs with his mother-in-law and sister-in-law. His wife was nine months pregnant and chose to stay behind. At the top, Ramtel was holding the balcony bars when the tower started swaying at 11:56AM on 25 April 2015. The 62m tall Dharara, built and rebuilt after previous earthquakes, then collapsed into a jumble of bricks and masonry. “I heard screams everywhere, I told my mother-in-law and sister-in-law not to panic,” recalls Ramtel after regaining consciousness on a pile of rubble (pictured, below). Rescuers extricated his legs from under a brick arch and rushed him to the hospital, which was already crowded with patients writhing in pain.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260423120420_76bbf4eefc3b54464f585ac4fac81ac602cc10f7be56871860114724074847bb.jpg" data-media-id="editor_0" data-image-id="20260423120420_76bbf4eefc3b54464f585ac4fac81ac602cc10f7be56871860114724074847bb" data-rendition-name="original" width="801" height="399" loading="lazy" alt="Dharara survivor"><figcaption>Photo: KRISHNA BAHADUR RAMTEL / FACEBOOK(Photo: Sonia Awale)</figcaption></figure>  His wife survived, but his in-laws did not. Ramtel was devastated, more so for his wife who was going to be a new mother, but lost two family members. His right leg needed an operation, but he made a complete recovery. His child was born soon after, and Ramtel’s wife had to take care of her baby as well as her injured husband. But tragically, she lacked the help of her mother and sister. The 7.8M earthquake 11 years ago this week killed 8,962 people in Central Nepal. Because it was Saturday, Dharahara Tower was more crowded than usual, and at least 180 bodies were later retrieved from the ruins. Most like Ramtel who miraculously survived were on the balcony, while those climbing or descending the staircase were killed. Built by Prime Minister Bhimsen Thapa in 1832, there were originally two towers. But one collapsed and other was damaged in the 1834 earthquake and rebuilt. Exactly 100 years later, another earthquake brought it down again. It was again restored only to collapse in 2015.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260423120420_25be3e1f9f78a3c08dcf16d5ac6663f8fbb860073d1eaf740c02b8dd18e1ea21.jpg" data-media-id="editor_1" data-image-id="20260423120420_25be3e1f9f78a3c08dcf16d5ac6663f8fbb860073d1eaf740c02b8dd18e1ea21" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Dharara survivor"><figcaption>Photo: ADITYA KHARE(Photo: Aditya Khare)</figcaption></figure>  Only the base of the original tower remains as a memorial inside the Dharahara complex, where a reinforced concrete tower now stands. Dubbed ‘Seto Tower’ by Prime Minister Balendra Shah when he was mayor of Kathmandu is broader than the previous tower and even has a lift that goes up to the viewing deck. But Ramtel says he not going anywhere near Dharara. He says, “That place holds memories that I do not want to remember, but I cannot forget either.” Soon after his operation, Ramtel returned to his hometown in Dhading where more members of the extended clan offered support. But now he lives in Kathmandu with his family, his son is now 11 and he recently had another child.. “Being alive is a blessing. As long as one is living, there will be struggles, and I am ready to face them all,” he tells us.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260423120420_4a205fcd45f87cf1251742f6ed09f447d5f3ff363f1c65c646da46c9c456339d.jpg" data-media-id="editor_2" data-image-id="20260423120420_4a205fcd45f87cf1251742f6ed09f447d5f3ff363f1c65c646da46c9c456339d" data-rendition-name="original" width="640" height="427" loading="lazy" alt="Dharara survivor"><figcaption>Photo: BIKRAM RAI / NEPALI TIMES ARCHIVE(Photo: Sonia Awale)</figcaption></figure>  NO PREPAREDNESS While 25 April serves as a reminder of the last major earthquake in Nepal, 16 January is marked annually as Earthquake Safety Day, coinciding with the 8.3M megaquake of 1934. Seismologists say the 7.8M disaster was not the big earthquake that Kathmandu experiences every 80-100 years, and the Big One is yet to hit. Building standards are still regularly flouted in densely populated parts of Kathmandu, which worries Ramtel. “The government acts only after the disaster has happened, people and the authorities forget quickly and move on. There is little preparation, and we expect God to save us,” says Ramtel, who also survived because of divine intervention.

Living to tell the tale

Nepal is experiencing a worrying spread of dengue fever higher up into Himalayan valleys where the mosquito-borne disease was unknown until a few years ago.&nbsp; In 2025, 15 of the country’s 16 high-altitude districts reported infections, marking an unprecedented ascent of the vector and virus over 2,400m. A Tribhuvan University study has confirmed the presence of Aedes aegypti and Aedes albopictus mosquitoes and their larvae, in Jumla (2,438m).&nbsp; In Solu Khumbu district, no systematic scientific research has yet been conducted, but dengue cases have been reported in patients without travel history, suggesting the presence of vectors at the base of Mt Everest as well.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_7f9b36514e85af9da5501f83b2d34c7bb12b01ae8e8e00317898938b47cf4544.jpg" data-media-id="editor_0" data-image-id="20260425060412_7f9b36514e85af9da5501f83b2d34c7bb12b01ae8e8e00317898938b47cf4544" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Chandannath Municipality, 2,438m, in Jumla is the highest that the dengue-carrying Aedes aegypti and Aedes albopictus mosquitos have been detected.</figcaption> </figure>  Until recently, Aedes mosquitoes had only been detected up to 2,100m. Over the past two years, however, dengue has spread across almost the entire country, affecting 76 of Nepal’s 77 districts in 2024 and 2025.&nbsp; The Epidemiology and Disease Control Division data shows 42,647 people were infected since January 2024, 19 of whom died. But the number of unreported infections is probably much higher. Scientists from the Nepal Health Research Council (NHRC), in collaboration with the Institute of Tropical Medicine in Antwerp, collected mosquito samples to analyse them and examine how they are adapting to warmer temperatures and &nbsp;resistance to insecticides. The specimens are carefully observed, photographed, and catalogued, allowing researchers to document patterns of survival, distribution, and resistance.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_cadd8a73f7f0bff79d174eea921dc6046f3a4f52a0cc34f3d4c2e12a8cc9ce29.jpg" data-media-id="editor_1" data-image-id="20260425060412_cadd8a73f7f0bff79d174eea921dc6046f3a4f52a0cc34f3d4c2e12a8cc9ce29" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Santos Pandey, Pratima Bhandari and Sangita Chand examine dengue vector mosquitoes under a microscope at the NHRC laboratory in Kathmandu.The entomology unit uses stereomicroscopes to identify the subtle differences between the Aedes aegypti and Aedes albopictus mosquitos. Differences in thoracic markings in the insects helps determine disease risk and guide surveillance and control strategies for dengue and other mosquito-borne illnesses.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_48b8ed502a8cc47da9c6e8c6bd856e7961ffc0e804174ff7fb190057a286c7b7.jpg" data-media-id="editor_2" data-image-id="20260425060412_48b8ed502a8cc47da9c6e8c6bd856e7961ffc0e804174ff7fb190057a286c7b7" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>A female Aedes aegypti mosquito under a microscope. Studying both larvae and adults to detect colour or shape variations may indicate insecticide resistance or adaptation to different altitudes. Each specimen is photographed for analysis and digital archiving.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_cdf3ecfc317963e228ab08134300f38d818f394046f085169a2be9f886a134c2.jpg" data-media-id="editor_3" data-image-id="20260425060412_cdf3ecfc317963e228ab08134300f38d818f394046f085169a2be9f886a134c2" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Sushila Devi Shah, 38, at the Sukraraj Tropical and Infectious Disease Hospital last year. She suffered severe muscle and eye pain, headache, and fever, the main symptoms of dengue. Complications can be serious if untreated.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_4a3ada611edf7551f76969b8ab2b7d7482aedacdfaec570c1024851c9bc57ccd.jpg" data-media-id="editor_4" data-image-id="20260425060412_4a3ada611edf7551f76969b8ab2b7d7482aedacdfaec570c1024851c9bc57ccd" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Shiva Rajbanshi of the NHRC captures mosquitos and larvae in a breeding site. This work helps assess mosquito distribution and guides prevention efforts in areas where rising temperatures allow mosquitoes to survive and proliferate.</figcaption> </figure>  Experts attribute the spread of dengue into Nepal’s mountainous regions primarily to global warming, which creates more favourable conditions for mosquito survival and reproduction, even in areas once considered at low or no risk. The dengue-carrying mosquito mainly bites in the early mornings and evenings when people are out and about. Increased mobility within Nepal with the spreading road network and greater international connectivity have also contributed to circulating the virus. As a result, dengue is reaching Himalayan communities with poor healthcare facilities.&nbsp; In these remote and hard-to-access areas, many residents continue to rely on traditional Tibetan medicine, known as Sowa Rigpa, practiced by traditional Amchi healers who enjoy strong cultural trust and have long served as key healthcare providers within local communities.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_fbd0e125f59b7c071a61f700d08f1e37409ecc647afa8ec888c0ed8a7fc991ce.jpg" data-media-id="editor_5" data-image-id="20260425060412_fbd0e125f59b7c071a61f700d08f1e37409ecc647afa8ec888c0ed8a7fc991ce" data-rendition-name="original" width="2000" height="1335" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Jomsom at 2,743m has seen erratic and extreme weather patterns with dry months becoming drier, and the monsoon seeing intense storms in this arid region. Average temperatures are rising, creating favourable conditions for mosquito-borne diseases. In 2025, nine cases of dengue were reported in Mustang district.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_59398ee65a096665bb5c2c82b92de3443809673e6bdbe1405ee92b6886210cb7.jpg" data-media-id="editor_6" data-image-id="20260425060412_59398ee65a096665bb5c2c82b92de3443809673e6bdbe1405ee92b6886210cb7" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Khedup Loden Gurung checks a patient’s pulse in a clinic in Jomsom at 2,743m last year. Amchi are traditional Tibetan healers trained in Sowa Rigpa. Diagnosis is based on pulse reading (nad-par), visual examination of urine and tongue, and dialogue with the patient. Because Sowa Rigpa focuses on the individual’s overall energetic state rather than on specific pathogens, there is no direct equivalent to the biomedical concept of ‘dengue’.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_421aba7152f520b640016061901108a9b7755e0feff157e7585f4f3fd2eb2ca4.jpg" data-media-id="editor_7" data-image-id="20260425060412_421aba7152f520b640016061901108a9b7755e0feff157e7585f4f3fd2eb2ca4" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Handmade Sowa Rigpa herbal remedies crafted using traditional methods. After drying and processing, medicinal plants are ground by hand and combined according to precise traditional formulas. The mixtures are prepared into powders, pills, or pastes using simple tools and manual techniques passed down through generations. Before distribution, the medicines are ritually blessed.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_22970174d6ad5a7c192ec43d89eae0a8aed47ed77e9a670d85f1f473ddcfe136.jpg" data-media-id="editor_8" data-image-id="20260425060412_22970174d6ad5a7c192ec43d89eae0a8aed47ed77e9a670d85f1f473ddcfe136" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Khedup Loden Gurung treats a young patient in a clinic in Jomsom. Rooted in Buddhist monastic culture, many amchis approach healing as an act of compassion and service, practicing medicine as a vocation rather than a commercial activity for profit.</figcaption> </figure>  Practiced across the Himalayan region and influenced by Indian Ayurveda and Buddhist philosophy, Sowa Rigpa combines clinical observation, herbal remedies, and a holistic view of health, in which body, mind, environment, and spiritual dimensions are deeply interconnected. To curb the spread of dengue, Nepal’s health authorities have a two-pronged prevention and awareness. Strategy involves using insect repellents and mosquito nets, proper household environmental management, and community campaigns to eliminate stagnant water and strengthen vector surveillance.&nbsp; The goal is to improve the capacity of communities to respond promptly to emerging health threats in a territory increasingly exposed to the impacts of climate change. Vaccines against the two main strains of dengue exist, but they are expensive and have side effects. Prevention and vector management are therefore the primary strategies available to combat dengue.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_4ca7d50a4edd99f2ac930a21794a9e9a42d070565bf0fc1d7254405f5bd2e329.jpg" data-media-id="editor_9" data-image-id="20260425060412_4ca7d50a4edd99f2ac930a21794a9e9a42d070565bf0fc1d7254405f5bd2e329" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Solukhumbu District Hospital at Phaplu, 2,413m. Hospitals in these highland areas work under challenging conditions, managing a range of health needs with the resources at hand.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_3e51b4047b04ce428a171efc1047a71d2e5cbe1dbf6dfe2738d2c8ac433fee05.jpg" data-media-id="editor_10" data-image-id="20260425060412_3e51b4047b04ce428a171efc1047a71d2e5cbe1dbf6dfe2738d2c8ac433fee05" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Bijay Singh Kushwaha collects sample blood from Nara Maya Khatri, 87, admitted with suspected dengue for a rapid diagnostic test. In recent years, such cases have become more familiar in the region, and the hospital is increasingly accustomed to managing them.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_61aa4750bf8948fce4ad2f2c1d80ca6d9849f58827c8232a2c3649c9d4c8b2c0.jpg" data-media-id="editor_11" data-image-id="20260425060412_61aa4750bf8948fce4ad2f2c1d80ca6d9849f58827c8232a2c3649c9d4c8b2c0" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Sunita Baral and her team work in the NHRC laboratory.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_2742b31fa889984e5c87c41c614a4b9d848fc41095ec1dd70d2b303ec29d8435.jpg" data-media-id="editor_12" data-image-id="20260425060412_2742b31fa889984e5c87c41c614a4b9d848fc41095ec1dd70d2b303ec29d8435" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Pramod Shrestha installing a data logger at an NHRC mosquito breeding site last year to track temperature and humidity in real time — conditions that determine the mosquito life cycle, influencing development, survival, and egg hatching. Certain species including Aedes aegypti and Aedes albopictus, prosper only within narrow climatic ranges, so these measurements help understand how mosquitos adapt to climate change.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060412_09706a1f0d5ea8e7e9f393b770a52e3b34e95e1fc5e01b816e0c39920582faf1.jpg" data-media-id="editor_13" data-image-id="20260425060412_09706a1f0d5ea8e7e9f393b770a52e3b34e95e1fc5e01b816e0c39920582faf1" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Mosquitos ascend to the base of Mt Everest NT"> <figcaption>Fog in Pokhara Valley moving up the Annapurnas, just as dengue-carrying mosquitoes move up the mountains. Rising temperatures, coupled with unseasonal pre-monsoon downpours provide ideal breeding conditions for dengue-carrying mosquitos. These conditions enable vectors to survive at increasingly higher altitudes. Public awareness and prevention remain key factors to limit the spread of the dengue virus.</figcaption> </figure>  ©2026YuriSegalerba ©YuriSegalerba ©YuriSegalerba©YuriSegalerba

Mosquitos ascend to the base of Mt Everest

Daniel J Miller arrived in Nepal as a Peace Corps Volunteer in 1974, and spent four years in villages above 3,500m, recording the lives of livestock herders.&nbsp; His photographs and ethnographic observations offer a valuable visual documentation of how the lives of Himalayan humans were (and are) intertwined with their yaks, sheep, goats and the ecosystems they shared. Miller later worked for USAID, the Asian Development Bank, World Bank, and the International Centre for Integrated Mountain Development (ICIMOD). He travelled across Afghanistan, Bhutan, the Tibetan regions of China, Mongolia, Pakistan, and Nepal, documenting livelihoods of the inhabitants of High Asia.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060420_8c73e8c123a1b4cb9f9dd3a2fe8b4b8f97ac9ad16486651bfe14bba15a903e2a.jpg" data-media-id="editor_0" data-image-id="20260425060420_8c73e8c123a1b4cb9f9dd3a2fe8b4b8f97ac9ad16486651bfe14bba15a903e2a" data-rendition-name="original" width="1500" height="1017" loading="lazy" alt="Rangelands of the Himalayan Range NT"> <figcaption>A fast-moving herd crosses the dry plateau.ICIMOD - All Rights Reserved.</figcaption> </figure>  The Himalaya is not just a high altitude wilderness, it is a living ecosystem that includes grasslands, shrublands, forests, wetlands and a cold desert. These accounts for 60%, about 2 million sq km, of the region.&nbsp; Miller's work captured the essence of this diverse landscape, its pastoralists and their livestock, and communities whose livelihoods depended on seasonal movement across high passes. &nbsp; Miller’s photographs romanticised the rangelands and the nomadic lives of its people, while encapsulating its inherent beauty and resilience. He photographed nomad camps and caravans, documenting seasonal landscape use and migration as herders moved up to summer pastures and down in winter. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060420_ff707c0855b3743a372dbcbde79d4d3ea7e9e56a5cdbb9c188b72c2eb525230d.jpg" data-media-id="editor_1" data-image-id="20260425060420_ff707c0855b3743a372dbcbde79d4d3ea7e9e56a5cdbb9c188b72c2eb525230d" data-rendition-name="original" width="1515" height="1000" loading="lazy" alt="Rangelands of the Himalayan Range NT"> <figcaption>Mounted herders gather on a green alpine slope.ICIMOD - All Rights Reserved.</figcaption> </figure>  Miller wrote in his book Drokpa: Nomads of the Tibetan Plateau and Himalaya: ‘Moving across the grasslands with their animals, their home a tent, nomads evoke freedom.’ His images show a world shaped by indigenous knowledge, vibrant culture, and a harmony between people and their ecosystems.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060420_daa370021ec4fa2c95210154d37ab7f2512a542d6217c158752052b558438bb8.jpg" data-media-id="editor_2" data-image-id="20260425060420_daa370021ec4fa2c95210154d37ab7f2512a542d6217c158752052b558438bb8" data-rendition-name="original" width="1107" height="1500" loading="lazy" alt="Rangelands of the Himalayan Range NT"> <figcaption>Daniel J Miller with his book.</figcaption> </figure>  CLIMATE CHANGE From the Yunnan mountains to Afghanistan, the Himalayan arc supports the livelihoods of 30 million pastoralists, sustaining a rich bio-cultural diversity. Today, this balance is being disrupted in an unprecedented scale by climate and demographic change.&nbsp; Because crops struggle to grow in this harsh, high terrain, livestock is what sustains mountain communities. For the Drokpa, Bakarwal, Brokpa and Changpa, livestock is their biggest asset. &nbsp; The animals can survive temperature as low as –40°C. But global warming over the last 25 years has severely impacted the herds, weather systems and ecology of the Himalaya.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060420_379bdaf911d92d43e9fea7e460200b85efb32afd4fb72ac70efdeab783208b59.jpg" data-media-id="editor_3" data-image-id="20260425060420_379bdaf911d92d43e9fea7e460200b85efb32afd4fb72ac70efdeab783208b59" data-rendition-name="original" width="1511" height="1000" loading="lazy" alt="Rangelands of the Himalayan Range NT"> <figcaption>Sheep spread across a wet meadow showing pastoral livelihoods depend on pockets of fragile forage in high-altitude rangelands.ICIMOD - All Rights Reserved.</figcaption> </figure>  Livestock increasingly suffer respiratory problems, loss of appetite and stress, weakening age-old pastoral systems. The mortality among the animals has increased, forcing herders to seek alternative migration routes and graze animals in unfamiliar and often riskier terrain.&nbsp; What were once well-established pastoral routes are also being disrupted by border controls, protected areas, highways and hydropower plants. Pastoral livelihoods that relied on predictable climatic rhythms are increasingly vulnerable. Wildlife populations are declining, and with them, centuries-old knowledge systems.&nbsp; The gradual loss of rangelands is threatening ways of life that depend on mobility, and intergenerational transmission of pastoral wisdom.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060420_bee79ad2f8c40ab562e184a836194da9b69d85c4f9ecafb93e986dd169738de4.jpg" data-media-id="editor_4" data-image-id="20260425060420_bee79ad2f8c40ab562e184a836194da9b69d85c4f9ecafb93e986dd169738de4" data-rendition-name="original" width="1554" height="1000" loading="lazy" alt="Rangelands of the Himalayan Range NT"> <figcaption>A pastoral camp spreads across the high rangelands, where tents, horses and open pasture show the mobility that has long sustained herding life in the Hindu Kush Himalaya.ICIMOD - All Rights Reserved.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060420_1b0a939b622148631f1aab81f17b0291146baef69eac1bcce635e988104a3f3c.jpg" data-media-id="editor_5" data-image-id="20260425060420_1b0a939b622148631f1aab81f17b0291146baef69eac1bcce635e988104a3f3c" data-rendition-name="original" width="1539" height="1000" loading="lazy" alt="Rangelands of the Himalayan Range NT"> <figcaption>At a seasonal camp, pastoral households stand at the centre of the rangeland, holding together family, livestock, culture, and mobility.ICIMOD - All Rights Reserved.</figcaption> </figure>  Miller’s work reminds us of what it was like in the 1970s, how much things are changing today. His photographs show lush pastures and fluid seasonal movement in regions where grasslands are now turniong into desert, springs are going dry, and extreme weather disrupt long-established migration cycles.&nbsp; Miller’s photographs of caravans and herders are an urgent call for action. They remind us that rangelands are livings sytems, interlinked with human survival, biodiversity and cultural identity. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060420_43067c16b97b0646b37b9bfa52602222a266a849bf8a2870ac628daa44a14c37.jpg" data-media-id="editor_6" data-image-id="20260425060420_43067c16b97b0646b37b9bfa52602222a266a849bf8a2870ac628daa44a14c37" data-rendition-name="original" width="1500" height="1247" loading="lazy" alt="Rangelands of the Himalayan Range NT"> <figcaption>At 72, Miller is ready to ride.</figcaption> </figure>  Often, the burden of these changes falls on women and the elderly. Their traditional skills spinning wool into blankets, weaving hand-knotted carpets, crafting garments, and building yak-hair tents are becoming a lost art. &nbsp; In pastoral kitchens, the craft of preserving raw milk by turning it into chhurpi and ghee is declining with outmigration, water scarcity and warming trends.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260425060420_3fe1b1475afa1708587e7dcaebda539854c855a4d4283c360c2a3befbe98ce3d.jpg" data-media-id="editor_7" data-image-id="20260425060420_3fe1b1475afa1708587e7dcaebda539854c855a4d4283c360c2a3befbe98ce3d" data-rendition-name="original" width="1739" height="1000" loading="lazy" alt="Rangelands of the Himalayan Range NT"> <figcaption>Goats and sheep are handled in a dusty enclosure, showing the daily labour and care of livestock by pastoralists in harsh terrain.ICIMOD - All Rights Reserved.</figcaption> </figure>  RECOGNISING PASTORIALISM The future of Himalayan rangelands depends on recognising pastoralism not just as an endangered way of life, but &nbsp;a system that must be valued and sustained. This demands innovative approaches that support the people who continue to serve as the custodians of these fragile landscapes.&nbsp; The International Year of Rangelands and Pastoralists (IYRP) 2026 unites global institutions and offers opportunities to recognise the value of rangelands and safeguard them before the loss is permanent.&nbsp; Saurav Thapa Shrestha is a Communications Associate at the International Centre for Integrated Mountain Development (ICIMOD) in Kathmandu.

mythology

Deity, devotion, and divine dance

We are fire-breathing dragons

Being good is not easy

Being good is not easy

Love thy neighbours (and America)

Living to tell the tale

Mosquitos ascend to the base of Mt Everest

Rangelands of the Himalayan Range