I once asked <a href="https://chomsky.info/">Noam Chomsky</a> how he manages to remember so many facts and figures and hold audience attention. He replied that he did not convey any new information, that his talks are based on materials already in the public domain, he simply joins the dots.&nbsp;
Chomsky teaches us that it is not necessary to be loud and sensationalist in order to be heard. His clear and courageous moral compass over decades is a most valuable lesson.
On 17 June, some media reported that Chomsky, 95, had died after a stroke he suffered last year. He was in hospital in Brazil, and his wife has since said he is continuing treatment at home.&nbsp;
<a href="https://time.com/6987747/noam-chomsky-stroke-brazil/">Noam Chomsky</a> was already a legend when I first met him over two decades ago in December 2001 when he visited Pakistan for the inaugural Eqbal Ahmad Memorial lecture series.
Eqbal Ahmad had been an anti-Vietnam War activist in the US in the 1960s and later taught at Hampshire College and was among Chomsky's circle of friends, which included other legendary figures like Howard Zinn and Edward Said.
He had returned to Pakistan after the death of Gen Ziaul Haq in 1988 and was prominent in the peace and anti-nuclear weapons movements in the region. He died in May 1999, on the first anniversary of India's nuclear test, that Pakistan had followed.
In November 2001, Chomsky did a lecture series in India. Another fellow-traveller, the well-known physics professor and activist Pervez Hoodbhoy invited Chomsky to Pakistan for the Eqbal Ahmad Memorial lecture series. These events were organised months earlier, and Pervez was initially worried about whether there would be an audience.
The 11 September 2001 attacks had just taken place and Chomsky cut through America’s outrage to point out that the attacks were historic not for their scale but because of where they took place, mainland America, which had not been attacked before.
Also, this was not the first, but "the second 9/11". The earlier, <a href="https://yawmle.clicks.mlsend.com/ty/cl/eyJ2Ijoie1wiYVwiOjU4NTIxOCxcImxcIjoxMjQ3MTY4MTY1MjQxMTc1NDMsXCJyXCI6MTI0NzE2ODE3MDAwMTcxMzQxfSIsInMiOiJjNjNkNDc0NGI5NzBjMTU3In0" target="_blank">“far more serious"</a> 9/11 was the one in 1973, he said, the violent coup against the elected government of Salvador Allende in Chile.
Many in America were uncomfortable with such statements, but in progressive circles here and around the world, his popularity soared.
I asked the organisers if I could follow Chomsky around Pakistan for a documentary. They agreed to let me tag along to his room at the Avari Hotel in Lahore. Noam Chomsky and his wife Carol had arrived in Pakistan to a celebrity welcome that discomfited them. Chomsky politely conveyed that we were welcome to film his public events but that he and Carol were uncomfortable being followed around by a camera.
We put our equipment away until he entered the venue where he was speaking. He walked through the packed hall to a standing ovation. A few days later, he addressed a larger audience at another packed venue, an indoor stadium in Islamabad. In both places, people listened in pin drop silence as he spoke, low key and without histrionics.&nbsp;
There was a shameful exception, when he spoke at the Nieman Foundation for Journalism at Harvard University when I was an international Fellow there in 2005-2006. In that intimate setting, another international fellow and her husband, both from Israel, kept interrupting Chomsky, despite being admonished by the moderator and other fellows.
Chomsky didn’t lose his cool, but I heard later that he vowed never to come back to Lippman House. I was glad to hear that the Nieman Fellows prevailed upon him to return in 2017 and that it went smoothly.
In September 2006, John ‘Jack’ Trumpbour, a Research Director at the Center for Labor and a Just Economy (CLJE) at Harvard Law School invited Chomsky as a featured speaker for the <a href="https://yawmle.clicks.mlsend.com/ty/cl/eyJ2Ijoie1wiYVwiOjU4NTIxOCxcImxcIjoxMjQ3MTY4MTY1MzA0MDkwMDAsXCJyXCI6MTI0NzE2ODE3MDAwMTcxMzQxfSIsInMiOiI2ZDhlOTE5YzNjZTdkOTFkIn0" target="_blank">launch of a collection of essays,</a> The Selected Writings of Eqbal Ahmad (Columbia University Press), September 2006.&nbsp;
I was a speaker, along with Margaret Cerullo, Eqbal's colleague from Hampshire College and one of the book's editors. Stuart Schaar, Eqbal's college buddy from the 1950s at Princeton University was also a speaker. Like Chomsky, he has paid the price for his support of the Palestinian cause, sidelined in the mainstream academia as Eqbal himself was.
Another friend, the journalist David Barsamian, who runs Alternative Radio and speaks Urdu and Hindi, flew in from Colorado for the event. In his speech titled Confronting Empire: Eqbal Ahmad’s Legacy and the Contemporary Crisis, Chomsky talked about how Israeli attacks actually mean “Israeli and US attacks, since the USA supports Israel with weapons as well as diplomatic and ideological support”.
We were then witness to an “unusual historic event” — the destruction of a nation” as Israel punished the Palestinians for “a terrible crime they committed: in the last free election they voted in the wrong people”.
Chomsky commented that the real reason for the Israeli (US-Israeli) aggression is that the then Hezbollah provided the only meaningful support for Palestinian rights, and also because they wanted to eliminate Lebanese deterrents that stand in the way of an attack on Iran.
The aggression has two consequences, he said. First, it deters negotiations. Second, it makes the dissidents and reformers more vulnerable, as regimes under attack tend to become harsher.
In April 2011 the <a href="https://yawmle.clicks.mlsend.com/ty/cl/eyJ2Ijoie1wiYVwiOjU4NTIxOCxcImxcIjoxMjQ3MTY4MTY1Mzc3NDkwMzQsXCJyXCI6MTI0NzE2ODE3MDAwMTcxMzQxfSIsInMiOiI3ODZjNjVlYjMzZDZkOTViIn0" target="_blank">American Friends Service Committee</a> invited Chomsky to <a href="https://yawmle.clicks.mlsend.com/ty/cl/eyJ2Ijoie1wiYVwiOjU4NTIxOCxcImxcIjoxMjQ3MTY4MTY1NDA4OTQ3NjMsXCJyXCI6MTI0NzE2ODE3MDAwMTcxMzQxfSIsInMiOiI2ZGQ4OGQ4ZWI5NzFmNjBjIn0" target="_blank">address a seminar</a> at Boston University titled ‘Days of Hope and Challenge’, where I was the other speaker.
I felt privileged to have been invited to contribute towards a compilation for his 90th birthday in December 2018. In my note, I shared some of my memories and thanked him for his vision, courage and consistency over the years, and his principled moral stand that have given strength and courage to so many of us over the years.
Despite his legendary status, <a href="https://www.nytimes.com/2023/03/08/opinion/noam-chomsky-chatgpt-ai.html">Chomsky</a> was always humble and accessible. He always replied personally to emails as long as he could, even if it was a one-line response to a question asking him to confirm whether a Twitter account in his name was genuine (‘The twitter account from what I’ve heard is honest and accurate but I have nothing to do with it’).
He was unfailingly generous in lending his name in support of the causes I and others reached out to him for, endorsing resolutions ranging from human rights and democracy to peace between India and Pakistan. In 2018 he joined many public intellectuals in urging Bangladesh to <a href="https://yawmle.clicks.mlsend.com/ty/cl/eyJ2Ijoie1wiYVwiOjU4NTIxOCxcImxcIjoxMjQ3MTY4MTY1NDQwNDA0OTIsXCJyXCI6MTI0NzE2ODE3MDAwMTcxMzQxfSIsInMiOiI0NGJhNGUxMzRkZjYxOWJmIn0" target="_blank">release the photojournalist Shahidul Alam</a>. He was also among the public intellectuals including Amartya Sen who <a href="https://yawmle.clicks.mlsend.com/ty/cl/eyJ2Ijoie1wiYVwiOjU4NTIxOCxcImxcIjoxMjQ3MTY4MTY1NDcxODYyMjEsXCJyXCI6MTI0NzE2ODE3MDAwMTcxMzQxfSIsInMiOiJjNzg1NTFiZDVmMmNmM2I3In0" target="_blank">endorsed a letter</a> calling on Pakistan to release the jailed publisher-editor of the Jang Group Shakilur Rahman, in 2020.
My last interaction with him was in September 2021 when I had invited him to address an online seminar hosted by the <a href="https://yawmle.clicks.mlsend.com/ty/cl/eyJ2Ijoie1wiYVwiOjU4NTIxOCxcImxcIjoxMjQ3MTY4MTY1NTAzMzE5NTAsXCJyXCI6MTI0NzE2ODE3MDAwMTcxMzQxfSIsInMiOiIwZTFjOWIzZDNkYWJjNDM0In0" target="_blank">Southasia Peace Action Network</a> (Sapan) that over 80 of us had launched in March that year to build a narrative for a Southasian Union along the lines of the European Union, or at the very least, regional dialogue and collaboration between all the countries of the Subcontinent.&nbsp;
But by then Chomsky had moved to Arizona. He agreed to join but didn't show up, which was not like him. The meeting ended. We stopped the recording and were chatting among ourselves, when Noam Chomsky appeared. We asked him to speak and began recording again.
As always, Chomsky <a href="https://yawmle.clicks.mlsend.com/ty/cl/eyJ2Ijoie1wiYVwiOjU4NTIxOCxcImxcIjoxMjQ3MTY4MTY1NTU1NzQ4MzIsXCJyXCI6MTI0NzE2ODE3MDAwMTcxMzQxfSIsInMiOiJmMDU0YjI1MzExYTE1ZjgzIn0" target="_blank">put the issue into perspective</a>, arguing for the need to put people first. This would mean engaging with the governing authorities to mitigate and overcome human rights violations, while working with Afghans on the ground especially in rural areas rather than focusing on Kabul.
He advocated pressuring Afghans to shift the economy from opium cultivation to mineral resources, encouraging trade, development, and their integration into the region — “these moves can’t be made through sanctions”.
Uppermost should be the fate of the Afghan people, he said, but engagement “does not mean overlooking the abuses”.
The best way we can pay tribute to Noam Chomsky is by following his example: Stand firm, keep calm, keep speaking out, put information in context, and keep doing our work.
Beena Sarwar is a journalist from Pakistan currently based in Boston. She is the founder and editor of Sapan News. This tribute is <a href="https://beenasarwar.com/2024/06/21/what-ive-learned-from-noam-chomsky/">excerpted from her column</a>, Personal Political.&nbsp;
<a href="mailto:beena@sapannews.com" target="_blank">beena@sapannews.com</a>

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Keep calm, keep speaking out

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141156/636d036a9c7e80680e0a36d1jpeg.jpg" alt="" width="1666" height="1018"/><figcaption>Noam Chomsky at the webinar 20 Years After 9/11: Impact on South Asia and South Asians organised by Sapan this week.</figcaption></figure>Prominent American author and activist Noam Chomsky has urged the United States and India to engage with the Taliban, work towards overcoming differences with other regional powers, and help the Afghan people.Rather than blocking “the best of the options that are available”, Chomsky said Washington and Delhi should play a role in getting the Afghan Taliban to mitigate and overcome human rights violations, especially in rural areas.Chomsky advocated pressuring Afghans to shift the economy from opium cultivation to mineral resources, encouraging trade, development, and their integration into the region. “These moves can’t be made through sanctions,” he told a webinar 20 Years After 9/11: Impact on South Asia and South Asians, organised by the <a href="http://www.southasiapeace.com/" data-saferedirecturl="https://www.google.com/url?q=http://www.southasiapeace.com/&amp;source=gmail&amp;ust=1633086401819000&amp;usg=AFQjCNH30gINJiXOjznQxlrNow95l6uXcQ">South Asia Peace Action Network</a>, Sapan.Chomsky was among the thought leaders and activists from across South Asia and the diaspora who gathered virtually to discuss the impact of 9/11 on the region and its people.Journalist Raza Rumi moderated the panel discussion including human rights advocate Radhika Coomaraswamy, Chair of <a href="https://www.southasianrights.org/" data-saferedirecturl="https://www.google.com/url?q=https://www.southasianrights.org/&amp;source=gmail&amp;ust=1633086401819000&amp;usg=AFQjCNG-UXkJk-7KBptaQQyLMoLDQS8okw">South Asia for Human Rights</a>, Afghanistan’s Former Minister of Women’s Affairs Sima Samar, peace activist Rais Bhuiyan, Khushi Kabir of the rights organisation Nijeri Kori in Dhaka, Arsalan Iftikhar, human rights lawyer and author of the recently published book<a href="https://www.amazon.com/Fear-Muslim-Planet-Global-Islamophobia/dp/151076187X/" data-saferedirecturl="https://www.google.com/url?q=https://www.amazon.com/Fear-Muslim-Planet-Global-Islamophobia/dp/151076187X/&amp;source=gmail&amp;ust=1633086401819000&amp;usg=AFQjCNEJRSS3ViPA2OZ1ha0umGcLV7sk7Q"> Fear of a Muslim Planet: Global Islamophobia in the New World Order</a>. and others.“It is not about being optimistic. It is about finding the best of the options available,: Chomsky told the webinar. “Uppermost should be the fate of the Afghan people. Engagement “does not mean overlooking the abuses.”<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141156/636d036d9c7e80680e0a36d2jpeg.jpg" alt="" width="1110" height="602"><figcaption>Participants at the weibnar.</figcaption></figure>Earlier, journalist Beena Sarwar played a clip from her documentary<a href="https://vimeo.com/614161820" data-saferedirecturl="https://www.google.com/url?q=https://vimeo.com/614161820&amp;source=gmail&amp;ust=1633086401819000&amp;usg=AFQjCNHBtBN6tBKj-mKtCcm6ZshuKrKL6Q"> Chomsky in Pakistan</a>, broadcast on VPRO Dutch television, documenting Chomsky’s November 2001 visit to the country for the third Eqbal Ahmad Memorial Lecture series in honour of his old friend.Rumi is himself survivor of an assassination attempt that killed his driver, one of many events in the spiral of violence unleashed in the aftermath of 9/11.The 9/11 attacks led to a “seismic and epistemic shift” in global consciousness, said Radhika Coomaraswamy. She added: “The first impact of 9/11 was fear – fear that would be manipulated, assuaged by appealing to national security, and the most draconian laws would be passed. We need to de-programme the system of criminal justice.”She said 9/11 spawned endless wars, endless hate, and a military-industrial complex of armies, defence contractors, private contractors, and mercenaries for whom war has become a way of life.Former Minister of Women’s Affairs of Afghanistan Sima Samar also paid tribute to victims of the 9/11 attacks and subsequent war in her country which has received the brunt of the pressure.The ongoing repercussions are visible not only in other South Asian countries but around the world, with a visible change being harassment and extra screening for travellers. But more dangerous are the laws and regulations made in the name of the counter-terrorism activities which are violating fundamental human rights, she noted.A former Air Force pilot in Bangladesh Rais Bhuiyan moved to the United States shortly before 9/11. He shared how his race and ethnicity made him a target after 2001. The man who shot him in the face ten days later had already killed an Indian and a Pakistani.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141156/636d03709c7e80680e0a36d3jpeg.jpg" alt="" width="980" height="504"><figcaption>Former Bangladesh Air Force pilot Rais Bhuiyan who was shot in a reprisal attack 10 days after 9/11 in the United States, where he had settled.</figcaption></figure>Bhuiyan made a promise to himself that if he survived, he would spend his life to support peace and humanity. It has been a struggle. He lost sight in one eye, his home, job, fiancé, and sense of security. With no medical insurance, he paid $60,000 in medical bills. “I felt discarded and dehumanised,” he added.But from this pain emerged his non-profit <a href="https://worldwithouthate.org/" data-saferedirecturl="https://www.google.com/url?q=https://worldwithouthate.org/&amp;source=gmail&amp;ust=1633086401819000&amp;usg=AFQjCNGT6AjaWDVPDERVlojZMsbn1Tdt-g">World Without Hate</a>, with the hope that together we can build a world without fear, without violence, without victims. He not only forgave Mark Stroman, his attacker but also campaigned to overturn his death sentence.The effort moved Stroman, who was<a href="https://www.huffpost.com/entry/mark-stroman-execution-texas_n_905579" data-saferedirecturl="https://www.google.com/url?q=https://www.huffpost.com/entry/mark-stroman-execution-texas_n_905579&amp;source=gmail&amp;ust=1633086401819000&amp;usg=AFQjCNEMu2NPQCQ1FaAUtxThP3MQxsCJTg"> executed in 2011</a>, to call for hate to stop, saying that “hate causes a lifetime of pain”.The power of forgiveness also came across strongly in remarks by Mejindarpal Kaur, who remembered Balbir Singh Sodhi, one of the first victims of the post-9/11 hate crimes.For Sikhs, the world changed forever, with their articles of faith being equated with “terror” as they were mistaken for Muslims. The Sikh community has taken a stand with Muslims instead of disassociating themselves.It is an ongoing struggle, said Kaur, and we can’t give up. Those perpetuating evil are not going to look for answers about how to stop the hate.Khushi Kabir from Dhaka said 9/11 led to South Asian states using ‘anti-terror’ laws to curb democracy and free speech. Highlighting the rise in bigotry and othering of minorities.People’s Union of Civil Liberties activist Kavita Srivastava in Jaipur noted that India is reeling from hate crimes and criminalisation of Muslims. Given India’s massive population, she said its actions reverberated in the region.Facebook Live is at <a href="https://fb.watch/8ghBojsp7R/">this link</a>.The section with <a href="https://fb.watch/8gsSLP0ZJD/" data-saferedirecturl="https://www.google.com/url?q=https://fb.watch/8gsSLP0ZJD/&amp;source=gmail&amp;ust=1633086401819000&amp;usg=AFQjCNErnnCVG5abneOvDS_5rOG8tXK1Nw">Chomsky is at this link</a>.

South Asia after US exit from Afghanistan

As someone born and raised in Patan, I knew that the city was rich in art, architecture and intangible heritage. But I never realised just how rich, and how little I knew about its hidden treasures until this book. Yala Mhasika/Exploring Lalitpur/Lalitpurko Chinari is published by the Lalitpur Chamber of Commerce &amp; Industry and introduces the city to the world, as well as to its own inhabitants. Lalitpur is popularly known as Patan, probably because of the pastures for livestock in its outskirts. Its original name in Nepal Bhasa is Yala, and is a blend of urban and rural, old and new.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_700fb4c7b27d78813f69347846403c492cd1d54e2f62e4ec097013714c4a2022.jpg" data-media-id="editor_0" data-image-id="20260101120152_700fb4c7b27d78813f69347846403c492cd1d54e2f62e4ec097013714c4a2022" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Patan Dhoka</figcaption> </figure>  Like other kingdoms in the valley of Swoniga, the dense urban cluster of houses, temples, monasteries were situated along the higher ground, while the farmlands were on the slopes leading to the rivers below. This unique townscape combined an urban lifestyle within a distinctly agriculture-based rural setting. The fertile soil, replenished by organic nutrients washed down from the streets above, as well as Kathmandu’s location on the ancient trade route between India and Tibet, provided the Valley’s kingdoms with prosperity – and thus the flourishing of art and culture over centuries. Most of Yala’s residents were farmers, traders, or artisans. Chinese visitors who came to Nepal in the 6th century saw that there were more traders than farmers, and more temples than houses. An entire street is inhabited by the descendants of Lhasa traders. Arniko is supposed to have been born in Yala.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_0fb490355fac9b8252c9abfbf5ef1bbac844b29103744a421eb6ef6dbc77dff7.jpg" data-media-id="editor_1" data-image-id="20260101120152_0fb490355fac9b8252c9abfbf5ef1bbac844b29103744a421eb6ef6dbc77dff7" data-rendition-name="original" width="2000" height="1332" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Kwonti area which houses five-storey Kumbeshwar temple dedicated to Shiva and Baglamukhi temple dedicated to Dasa Mahavidya shakti peeth.</figcaption> </figure>  Nepal exported goods and even minted coins for Tibet, and had a virtual monopoly of the major trans-Himalayan trade routes. This prosperity was reflected in monuments and shrines like the Kwa Baha Golden Temple. More so than the other three kingdoms of Swoniga, architecture flourished in Yala making it the centre for metal, stone and wood craft. The name Lalitpur means ‘city of fine art’ but with its sense of community, it might as well be a city of fine living. Legend also has it that the name Lalitpur comes from a farmer called Lalit who helped bring the rain god Karunamaya from Assam when the Valley was suffering a prolonged drought. Lalit’s shoulder beam stands to this day in Jhatapol. Disasters, invasion and <a href="https://nepalitimes.com/here-now/life-in-a-time-of-cholera">epidemics</a> were a recurring theme in Patan.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_b33b1024cb7a46f49fea35ecc9afa2740895907059d7a43c8bd6c463b1be05e7.jpg" data-media-id="editor_3" data-image-id="20260101120152_b33b1024cb7a46f49fea35ecc9afa2740895907059d7a43c8bd6c463b1be05e7" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Ajima of Haugal Tole which is the oldest stone scripture in Nepal with the Gaja Laxmi in Chyasal.</figcaption> </figure>  The book was put together by the heritage expert team of Rosha Bajracharya, Sunil Pandey and Anil Chitrakar and provides a socio-economic and political history of Patan – how it was always food surplus, thanks to sustainable farming until recently. Ground and drone images by Photo Venture Nepal in the book give us a rare new perspective on Patan. There is an entire chapter on the chariot festival of Karunamaya (Machhindranath), a community-managed festival with Barahi carpenters assembling the woodwork, vine engineers Yamva weaving rope and rattan for the 25m tall chariot, and Ghaku drivers controlling the speed and brakes as the structure rolls through narrow streets in the annual festival.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_d27b23aeb4548b0b64ab8ed20f40baa331060498c6b5443e2cb999b876c670af.jpg" data-media-id="editor_4" data-image-id="20260101120152_d27b23aeb4548b0b64ab8ed20f40baa331060498c6b5443e2cb999b876c670af" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Te Bahal in Patan which houses Karunamaya six months a year.</figcaption> </figure>  WALKING, WORSHIPPING The book can help in exploring Patan along five routes starting in Patan Dhoka, Pulchok, Shankhamul, Mahaboudha and Lagankhel with maps and details of the baha and bahil, shrines, ponds, open spaces, dhyochenn, courtyards and phalcha along the way. Because of its coffee-table size and heft, however, the guidebook is not practical to carry around. And despite detailed descriptions of the past and present of each site, readers are left wanting to know more about those places. It is proof of Patan’s vast treasures that even this book barely scratches the surface.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_31a597b7dc1bcc9f67b4f6a66b8c1c0e0a9406727389699e6aed9ac6c3c50901.jpg" data-media-id="editor_5" data-image-id="20260101120152_31a597b7dc1bcc9f67b4f6a66b8c1c0e0a9406727389699e6aed9ac6c3c50901" data-rendition-name="original" width="2000" height="1332" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Patukodom where visitors can view what remains of the ancient Kirant palace.</figcaption> </figure>  Some of the lesser-known must-visit sites include Patukodom which is all that remains of a palace of the original Kirat inhabitants of Patan. An archaeological dig here would surely unearth hitherto unknown facets of pre-Newa Patan. Then there are the slightly out of the way shrines like Mahabouha, a replica of a temple in Bodhgaya which houses 3,341 terracotta Buddhas with 90 big statues and which took 35 years and four generations to complete.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_ffb657dc254f707dc1755f6f13b1ef67bb7183b6573da9678c54482129fb3878.jpg" data-media-id="editor_6" data-image-id="20260101120152_ffb657dc254f707dc1755f6f13b1ef67bb7183b6573da9678c54482129fb3878" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Mahaboudha is a replica of a temple in Bodhgaya.</figcaption> </figure>  In a recent Patan by Night heritage walk, we learnt that Pim Bahal was the labour of love of a lakhe demon (now popularised as masked dancer) who had fallen for a local girl, and he dug the pond so she would not have to walk to a faraway spout to collect water. Nearby is the Charumati Chaitya, built by the daughter of Emperor Ashoka when she visited the Valley in the 3rd century BCE to spread Buddhism in Nepal. Interestingly, if Kathmandu is a city of temples, Patan is the centre of monasteries which represent a unique Tantric melding of Buddhist and Hindu forms. Examples are: the Tadham Cuka with relocated Licchavi-era chaityas symbolic of the four major events in Buddha’s life, Ajima of Haugal Tole which is the oldest stone scripture in Nepal with the Gaja Laxmi in Chyasal, and Bignantak Ganesa temple which is a manifestation of Shiva mingled with Vajrayana Buddhism.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_17a500e77f06b9881f684329e41d3482f6f6a639ffb929d8bb44e5af7934c61c.jpg" data-media-id="editor_7" data-image-id="20260101120152_17a500e77f06b9881f684329e41d3482f6f6a639ffb929d8bb44e5af7934c61c" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Bignantak Ganesa temple.</figcaption> </figure>  &nbsp;Besides spatial descriptions, the book also explains the temporal by curating a detailed cultural calendar of Lalitpur with dates and places of jatra, rituals, devotional dances and festivals that weave the agricultural cycle with the zodiac.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_b8e1cc03653fea85dec84a7abee4fd594c35c6ad553769f37905eb5b38774e08.jpg" data-media-id="editor_8" data-image-id="20260101120152_b8e1cc03653fea85dec84a7abee4fd594c35c6ad553769f37905eb5b38774e08" data-rendition-name="original" width="2000" height="1125" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Mipwa Lakhe of Patan which create fire in mid aid during performance.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260101120152_442e10bff842214e8c7522ebf6e63663599768db73bb57d999deff9de1b59375.jpg" data-media-id="editor_9" data-image-id="20260101120152_442e10bff842214e8c7522ebf6e63663599768db73bb57d999deff9de1b59375" data-rendition-name="original" width="2000" height="1333" loading="lazy" alt="Exploring Lalitpur book review"> <figcaption>Gan pyakhan or Astamatrika dance which is performed in Patan Darbar Squre during Dasain. </figcaption> </figure>  The very last chapter is dedicated to water and nature, what sustains lives and civilisations, and how Lalitpur continues to be the city it is because of the water supply system our ancestors left behind which function still, despite encroachment and pollution. ‘In the history of the world cities have been built, they thrived for some time and then became archaeological sites because they were not able to maintain the quality of air, water, and its soil,’ the authors write. ‘This led these cities to depopulate and ultimately die and are only referred to in history books. Lalitpur is not going to make the same mistake.’ &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260104080132_3f403388d57da82b499d6c489a8f095002bf69f11e515e92fa96fb5ca3af69e9.jpg" data-media-id="editor_10" data-image-id="20260104080132_3f403388d57da82b499d6c489a8f095002bf69f11e515e92fa96fb5ca3af69e9" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Exploring Lalitpur"> </figure>

YALA

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

Saving Panauti's murals

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

New 8,000ers may restart peak-grabbing race

Nepal’s 2022 elections, its second under the federal system, was marked by the disruption in Nepal’s political status quo. Two figures stood out in particular: Balen Shah, whose outsider candidacy transformed urban political imagination, and the Rastriya Swatantra Party under Rabi Lamichhane, which leveraged his extensive media-built credibility to secure unexpected influence within months of its formation.&nbsp;
Their success was not an ideological victory, it was the victory of leaders who presented a vision of leadership that was different from Nepal’s political norm. It was the result of sophisticated public relations, effective message dissemination, and the careful cultivation of the credibility of these forces.&nbsp;
Last week, these once-separate trajectories formally converged as Shah and Lamichhane first joined forces, and within twenty-four hours their alliance expanded further with Kulman Ghising’s Ujjyalo Party. Ghising, who was appointed Minister in Nepal’s post-September interim Cabinet largely due to his public goodwill, has been another public figure whose reputation has been built as much through performance as through perception.&nbsp;
Together, Balen-Rabi-Kulman (BRK) now present themselves as an alternative front to the entrenched Oli–Prachanda–Deuba(OPD) power centre. But as this emerging bloc positions itself as a corrective option to “old politics”, the first substantive glimpse into its internal political behaviour raises important questions. The alliance’s Proportional Representation (PR) list provides an early indicator of priorities.&nbsp;
“The PR list of RSP showcases the utter disrespect for the constitution,” says Shailee Chaudhary, a PR candidate from Gatisheel Loktantrik Party. “It reveals that RSP at its core is an opportunistic clique instead of a political party. For them the PR list became a corporate takeover for their investors and brand ambassadors.”&nbsp;
Prospective candidates were reportedly required to pay Rs50,000 to have their names included, and the resulting roster reads less like a reflection of Nepal’s diverse social fabric and more like an inventory of recognised public figures.&nbsp;
The party’s explanation for the Rs50,000 fee requirement was that it has been raised to ensure that candidates are well off enough to not engage in corruption. But Mangpahang says this defense implies that corruption is exclusive to the poor.&nbsp;
“The PR system of RSP has been captured by elites,” says Yajaswi Mangpahang, President of Youth Congress Nepal. “The fact that one had to be affluent to be considered in the list is exclusionary.”
Mangpahang compares the PR selection process of the RSP to the Nepali Congress. The NC has exploited the PR list, she says, but the party has at the least understood the essence of the system, and why it exists.
“Nepal’s diversity, its socio-economic and political history, as well as where we are now must be understood by politicians,” she adds.&nbsp;
POLITICS OR POPULARITY CONTEST?
Actors, singers, pageant winners to business personalities and athletes in RSP’s PR list have positioned themselves as representatives of marginalised communities from dalit, adhiwasi janajati, and khas-arya communities. Notable names include: singer Prakash Saput (Dalit), actress Reema Bishwokarma (Dalit Woman), former Miss Nepal Anushka Shrestha (Adhivasi Woman), executive director of Goldstar shoes Vidhusi Rana (Khas-Arya Woman) and the once formidable contender for KMC mayoral race, Ranju Darshana (Khas Arya-Woman).&nbsp;
“The legal benchmarks of the representations are met but there is no clarity of principle in the list,” says Mangpahang.
Rather than reimagining representation, RSP’s PR list appears to extend the same reliance on visibility and public appeal that has driven the BRK’s rise so far. Reducing politics to communication tactics and profile-building not only trivialises governance, it fundamentally distorts the purpose of the proportional representation system, which was designed to broaden inclusion, not as a stage to curate and amplify personalities with pre-existing social capital.&nbsp;
“The inclusion of already established figures in the PR list meant for marginalised communities is evidence of intellectual and moral poverty,” says Chaudhary. “It signals that their approach is 100% about marketing and 0% about representation. They are not building a party, they are merging fan clubs, they confuse social media trends with grassroots movements and celebrity recognition with democratic legitimacy.”
Indeed, this strategy is akin to the dynamics of social media, where visibility translates directly into political currency. Shah’s politics has been inseparable from his online persona, carefully crafted through bold declarations, poetic nationalism, and viral digital performance. Lamichhane’s rise, meanwhile, is rooted in years of television-driven credibility, now amplified through algorithmic circulation that rewards outrage, emotional immediacy, and charismatic confrontation over deliberative politics.&nbsp;
The BRK project exemplifies how Nepali politics is increasingly being shaped by algorithmic culture. Platforms such as Facebook, TikTok, and YouTube don’t simply reflect political sentiment; they actively shape it by privileging sensationalism, conflict, and personality-driven storytelling. Their political momentum is therefore less a reflection of ideological consolidation and more a product of digital mobilisation, where “followers” begin to substitute party structures, and engagement metrics are mistaken for mass legitimacy.&nbsp;
In such an ecosystem, leaders who can command attention are rewarded more than those who can articulate policy. Indeed, political power in Nepal is increasingly determined by who commands the loudest applause, especially online. This risks reducing democracy to an algorithmic popularity contest: noisy and charismatic, but ultimately no different from the legacy political figures, just with a new facade.&nbsp;
“In the long run this subverts the constitution rendering its core components meaningless. It kills the spirit of inclusive democracy, it also erases marginalised voices, pushing the voices of women, Dalit, adivasi janajati and other marginalised groups and reduces politics to a spectator sport,” adds Chaudhary. “It teaches voters that politics is about cheering for individual heroes, not about advocating for communities or ideologies.”
Political legitimacy online may appear like that people and the leader are interacting, directly in touch with one another, but to pursue popularity over policy-driven politics is to avoid facing the public. What the RSP has done now is to make a safety valve for elites so that they do not actively interact with the people.&nbsp;
“To run an election is to have guts, you must have an understanding of your constituency, you must have a vision, and it is a gamble,” says Mangpahang.&nbsp;
When political legitimacy becomes increasingly tethered to personal popularity and digital visibility, it risks sidelining individuals who possess competence, policy expertise, and grassroots understanding, because they lack comparable social capital.&nbsp;
If the system rewards recognition over representation, leadership opportunities go to those embedded in media and celebrity ecosystems. This could consolidate power and perpetuate the marginalisation of communities who are structurally disenfranchised from politics.
Ayusha Chalise is a communication and development scholar specialising in how politics is experienced in the digital space.

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YALA

Saving Panauti's murals

New 8,000ers may restart peak-grabbing race

RSP’s PR list is not good PR