<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121120/636b8d7f9c7e80680e06b350jpeg.jpg" alt="" width="640" height="427"/><figcaption>Photos: BIKRAM RAI</figcaption></figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121120/636b8d849c7e80680e06b351jpeg.jpg" alt="" width="640" height="427"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121120/636b8d879c7e80680e06b352jpeg.jpg" alt="" width="640" height="427">One week into my US tour, Europe was being ravaged by COVID-19, and America had belatedly begun to come out of denial about the pandemic. President Trump announced a ban on non-Americans flying to the United States. Europeans already there were scrambling to get out.Our nine-member group from the Philippines, Vietnam, Cambodia, Uzbekistan, Sri Lanka, India and Pakistan had been briefed at the Environment Protection Agency in Washington DC, and had arrived in New Orleans to meet activists who worked on relief after Hurricane Katrina. There were reports of an outbreak in California where we were headed next.<a href="https://www.nepalitimes.com/latest/nepal-lockdown-to-be-extended/" target="_blank" rel="noopener noreferrer">Nepal lockdown to be extended</a><a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/banner/how-nepal-should-plan-to-exit-lockdown/" target="_blank" rel="noopener noreferrer">How Nepal should plan to exit lockdown</a>, Ramesh KumarAfraid we might be stranded by flight bans, the organisers decided to send us home. Soon, I was on a 24-hour journey from New Orleans to Kathmandu, via London and Doha. Along the way the airline lost my checked-in luggage in Heathrow, and I have given up hope of ever getting it back.Since landing in Kathmandu in mid-March in one of the last regular flights, I have been in self-quarantine. As a health and environment reporter at Nepali Times, I have been covering the pandemic from home, connecting to our virtual newsroom on Zoom.I did not have any symptoms during that time, but because we have elderly family members, I maintained a strict isolation, obsessively sanitising everything I touch, wearing a mask even when I have locked myself in my room.<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/here-now/nepal-vs-covid-19/" target="_blank" rel="noopener noreferrer">Nepal Vs COVID-19</a>, Rastraraj Bhandari<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/opinion/prevention-while-searching-for-a-cure/" target="_blank" rel="noopener noreferrer">Prevention while searching for cure</a>, Buddha BasnyatWhen we got a call on Monday from the Municipality to come for testing, I was relieved because it meant that the government’s contact tracing system was working. Local governments were tracking down everyone in Lalitpur who had come back from abroad in the past month.I was never scared for myself, but for others in the family since the virus is so infectious. I extensively researched Rapid Diagnostic Test (RDT), Polymerase Chain Reaction (PCR) and what they entailed.That Tuesday morning I took a few steps out of my house for the first time in a month. Everything still looked and smelled the same, except the streets were deserted. We decided to walk to the Lagankhel testing centre, and on the way I had to tie my shoelace twice. Each time, I hand sanitised myself after I was done. I had turned into a certified germophobe.We avoided the main roads, and it was hot – Kathmandu had gone from winter to summer in the month I spent in self-isolation indoors. Buildings on the road to Lagankhel advertising ‘Study in Australia’ and ‘Learn Korean Language’ looked deserted, except for a few people peeking out of the windows.<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/banner/why-rapid-tests-are-doing-more-harm-than-good/" target="_blank" rel="noopener noreferrer">Why rapid tests are doing more harm than good</a>, Ramu Sapkota<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/latest/nepal-must-hope-for-the-best-prepare-for-the-worst/" target="_blank" rel="noopener noreferrer">Nepal must hope for the best, prepare for the worst</a>, Buddha BasnyatIronically, the tent for mass testing was placed right beside the temple where the idol of Machhindranath is bathed in milk before it is placed in the chariot for its annual festival. If it was not for the lockdown, just about now they would be preparing the temple for the jatra.Police were outside the tent telling people queuing up for tests to maintain a safe distance. The media was present in force in reflective green vests taking photos and videos of the returnees being tested, giving me a taste of what it feels like to be on the other side.All of us in the queue wore masks. Some even sported surgical gloves and sunglasses. Few wore jackets and hoodies. The person behind me was busy making calls to get his relative to also come for the test.Under the tent, there were puddles from the morning rain and flies were buzzing around nearby. They were all reminders that we already had a problem of unsanitary conditions spreading disease before this new infection came around.<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/here-now/post-pandemic-mental-health-epidemic/" target="_blank" rel="noopener noreferrer">Post-pandemic mental health epidemic</a>, Sonia Awale<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/opinion/shape-up-the-lockdown/" target="_blank" rel="noopener noreferrer">Shape up the lockdown</a>, Marty LoganIt was my turn next. I was given sanitiser to apply on my hands. Two medical officers in PPEs asked my name, age, address, country I returned from and when I had flown in. Interestingly, a municipality official at the desk already knew my particulars and replied before I could. She was the person who had called my house that morning.We had been reporting on how despite the lockdown, Nepal was lagging behind in testing, but I was impressed with the coordination and the thoroughness of how it was being done. Local governments from the ward to municipality were being proactive in house-to-house contact tracing for new arrivals and symptoms. Someone was doing their homework, and that was reassuring.A lab technician drew a drop of blood from my finger, and gave me a cotton ball with disinfectant. That was it. Small kits with blood droplets were neatly arranged in multiple rows and columns, mine was placed next to them. So, this was a RDT, and not a PCR which would mean collecting an oral and nasopharyngeal swab sample.The test result came later that day – all of us in Lagankhel had tested negative. My blood did not have antibodies, which meant I had not been exposed to the virus.At home, I am still not taking any chances. I will continue to self-isolate amidst a nationwide lockdown. As for my parents, this is the first time they are happy that I failed a test.https://www.youtube.com/watch?v=LXCENWJLuKk&amp;t=6sSonia Awale is Associate Editor at Nepali Times, is a student of public health, and covers environment and healthcare issues.

Sonia Awale

original

674x448

610x380

500x500

400x266

400x240

400x203

301x200

1084x550

How COVID-19 puts us to the test

<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121112/636b8bca9c7e80680e06b2c1jpeg.jpg" alt="" width="480" height="854"/><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121112/636b8bcc9c7e80680e06b2c2jpeg.jpg" alt="" width="480" height="854">Doctors in Jumla collects swab of a patient on 7 April. Photos: DHIRAJ GURUNGOn 13 April, the nose and throat swab of a woman in Kailali district tested positive for the COVID-19. The 65-year-old who was in quarantine had previously tested negative in a Rapid Diagnostic Test (RDT) and sent home.But only three days later, a <a href="https://www.nepalitimes.com/latest/nepal-extends-covid-19-testing-but-no-new-cases/" target="_blank" rel="noopener">Polymerase Chain Reaction (PCR) report</a> confirmed that she was infected with novel coronavirus, upon which she was taken to Seti Provincial Hospital for isolation. She is one of the eight people who had their swab and blood samples collected for both RDT and PCR, but officials didn’t wait for the PCR report.“She should not have been sent home without waiting for the PCR report confirmation. It was a grave mistake because she could have spread the virus after coming out of quarantine,” says Sameer Dixit, researcher at the Centre for Molecular Dynamics in Kathmandu.In fact the RDT can show false negatives in people for up to a week after infection because their bodies have not produced sufficient anti-bodies to be detected. In fact, public health officials say Nepal should have gone directly for PCR like Korea and other countries instead of RDTs.As of 16 April, 15,800 people have been tested for COVID-19, using both RDT and PCR. But a lack of distinction in the specificity of the two test methods in the public consciousness has led to unnecessary panic and stigmatisation of people and entire communities.<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/latest/nepal-must-hope-for-the-best-prepare-for-the-worst/" target="_blank" rel="noopener">Nepal must hope for the best, prepare for the worst</a>, Buddha Basnyat and Sanjeev adhikari<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121112/636b8bce9c7e80680e06b2c3jpeg.jpg" alt="" width="640" height="427"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121112/636b8bcf9c7e80680e06b2c4jpeg.jpg" alt="" width="640" height="427">Health workers in Lalitpur conduct rapid diagnostic tests on 14 April for people who have come from abroad recently. Photos: BIKRAM RAIThe rapid diagnostic test can only monitor if an individual has developed antibodies to fight against the COVID-19, and can be detected only a week after infection and for at least six months after. The test cannot identify the virus itself and therefore cannot verify if the person has an active infection.When the virus enters a human body, the body’s natural immune system is activated and secretes a protein to kill the virus called antibody. There are two types of antibodies: Immunoglobulin G (IgG) and Immunoglobulin M (IgM). It takes at least six days for IgM and 15 days for IgG to develop after a virus enters the body.RDT kits being used to test COVID-19 can detect both types of antibodies, which is why rapid tests conducted in the early stage of infection will give a negative result even if the individual is actually infected. The case in point is the patient from Kailali who took a RDT before it could have detected the virus. The real-time PCR however was able to detect the coronavirus in her swab sample.“Tests conducted without proper scientific knowledge and guidelines will do more harm than good,” stresses lab specialist Umesh Prasad Gupta.<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/here-now/ke-garne-attitude-kills-people/" target="_blank" rel="noopener">Ke garne attitude kills people</a>, Laxmi BasnetNepal has not yet developed a protocol to guide healthcare workers conducting mass testing for COVID-19, and the government’s decision to use RDT for mass testing actually contradicts the WHO recommendation and the Indian Council of Medical Research (ICMR) guidelines.Those protocols require RDT to be conducted only for individuals who have undergone 14 days of quarantine, healthcare workers, or for people placed in isolation in hospitals. And even if the result turns out to be negative, a retest with PCR is mandatory. High risk patients are to be placed under quarantine until the PCR confirmation.On the other hand, if a suspected individual tests negative in PCR, he/she should still be placed in quarantine and undergo RDT after 10 days. Only if the second test is negative, is the person to be released.The WHO has also recommended countries to use the real-time PCR for the COVID-19 testing because RDT is only 86% sensitive, and cannot detect new infections.However in Nepal, the Office of the Prime Minister and Cabinet on 4 April directed the health ministry to retest all people whose blood samples tested positive on RDT. The Health Ministry also decided to retest 20% of all negative RDT with PCR, when in fact PCR should have been the basis of further investigation.On 1 April, the Ministry of Health instructed that 75,000 RDT kits imported from China by a private contractor <a href="https://www.nepalitimes.com/latest/nepal-to-test-covid-19-test-kits-from-china/" data-saferedirecturl="https://www.google.com/url?q=https://www.nepalitimes.com/latest/nepal-to-test-covid-19-test-kits-from-china/&amp;source=gmail&amp;ust=1587217332074000&amp;usg=AFQjCNG1Z_W10XJJ0rgDFUS-jmgFusJQxw">not be used because of doubts about their reliability.</a> The importer, Omni Business Corporate Internaitonal (OBCI) was also accused to inflating the cost of the kits and using its connections to the Prime Minister Oli to do the deal on 25 March.The Department of Health also announced on 2 April that it had cancelled the contract with Omni and confiscated its Rs50 million deposit. However, it looks like Omni is still in business and the Department said 30,000 of the rapid diagnostic kits that Omni brought are the ones being used all over the country to test people who have come from abroad recently.

Why rapid tests are doing more harm than good

Recent outrage in Sikkim over an Indian Army expedition climbing <a href="https://nepalitimes.com/here-now/saving-kangchenjunga">Kangchenjunga</a>, the world’s third-highest peak, has spiked attention to the need to balance mountaineering jobs with indigenous reverence for sacred landmarks. Kangchenjunga (8,586m) is not a peak as much as it is a mountain range with 16 peaks above 7,000m on the border between India and Nepal -- the word itself means ‘five treasures of the snows’ in Tibetan. Some of the highest prominences like Kangchenjunga West and Kangbachen are in Nepal, while the Main, Central and South Peaks are on the border. Climbing the peak from the Indian side has been banned since 2001 because the indigenous Lepcha community there regard the mountain as the abode of Dzoe-nga, the patron deity of Sikkim, which was an independent Himalayan Kingdom until it was annexed by India in 1975.&nbsp; Buddhists in Sikkim say their saint, Padmasambhava, recognised the mountain as a protective spirit. The state has declared the base of the mountain Kangchenjunga National Park, which covers an area one-third of Sikkim. ‘The act of scaling this sacred peak is not only a matter of serious concern but also a violation of both the prevailing legal provisions and the deeply held religious beliefs of the people of Sikkim,’ read a letter from Chief Minister Prem Singh Tamang (Golay) to Amit Shah, India’s Minister of Home Affairs and Cooperation.&nbsp; Tamang continued: ‘We further request Your Honour to take up the issue with the Government of Nepal to ensure that no future expeditions are permitted on the sacred mountain, in deference to the deeply held beliefs and cultural values of the people of Sikkim.’ Kangchenjunga was climbed for the first time exactly 70 years ago by a British team who told King Tashi Namgyal, the Choegyal of Sikkim, that they would not set foot on the summit. Since then, there have been about 532 successful climbs of the peaks and 52 have died while trying.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1.png" data-media-id="editor_1" data-image-id="20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1" data-rendition-name="original" width="1782" height="1178" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Indigenous communities in Sikkim held purification ceremonies following the Indian expedition to Kangchenjunga. Photo: THE VOICE OF SIKKIM / FACEBOOK</figcaption> </figure>  <a href="https://nepalitimes.com/here-now/peak-climbing-season-2025-s4abrxny">This spring climbing season</a> alone, there were 70 climbing permits for foreigners issued for Kangchenjunga by the Nepal government, and made it to the top while one French climber died.&nbsp; One of the expeditions this year was an Indian Army team led by Col Ranveer Jamwal, who has summited the highest peaks on all seven continents, and Mt Everest thrice. Jamwal’s team was on the final leg of a ‘<a href="https://economictimes.indiatimes.com/news/india/nimas-summits-mt-kangchenjunga-concludes-historic-har-shikhar-tiranga-mission-successfully/articleshow/121341315.cms?from=mdr">Har Shikhar Tiranga</a>’ (The Tricolour on Every Peak) mission to plant the Indian flag at the highest points of each of India’s 28 states. Kanchenjunga was the last peak they had left, and the hardest, but the expedition put five climbers on the summit. What seems to have incensed the Sikkimese is that while it has banned climbing the mountain from its side, it was an Indian military expedition that went to Nepal to climb the mountain. After news broke of the climb in May, the Sikkim Indigenous Lepcha Tribal Association asked people to observe purification ceremonies in temples across the state. Mayalmit Lepcha of the association acknowledged that the Sikkim government was also partly at fault: “I don’t think such an expedition could have gone forward without the state government being informed, so it could have done something to intervene. It shows weakness. What’s done is done, all we can do is carry out these sanctification ceremonies.”&nbsp; In 2000, one year before Sikkim’s ban, the state allowed an Austrian team to attempt Kanchenjunga’s northeast face for a fee of $20,000, on agreement that they would stop 10m before the summit. Despite this, there was outrage over the expedition on the grounds that it violated Indian laws regarding the defiling of religious sites and Sikkim’s rights to maintain its culture after merging with India. The Indian Army expedition was also seen to have circumvented Sikkim’s law and violated religious sensibilities by going through Nepal. While the team may have thought they were respecting Sikkim’s beliefs by finding a way to complete the mission, the people of Sikkim saw it as defilement.&nbsp; The somber mood of the Sikkim people at the ritual contrasts sharply with Jamwal’s sense of accomplishment. “Without a doubt, the most difficult summit of my life,” he told reporters after the climb. “It tested every ounce of our will.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157.jpg" data-media-id="editor_4" data-image-id="20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157" data-rendition-name="original" width="787" height="377" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Prayer flags along the Sikkim-Kangchenjunga trekking route. Photo: TREKKINGININDIA.COM</figcaption> </figure>  The <a href="https://nepalitimes.com/news/the-rise-and-fall-of-nims-purja">controversial Nepali-British mountaineer Nirmal Purja</a> was also on Kangchenjunga this spring the mountain, on a mission to summit all 14 8,000m peaks for a third time. He echoed Jamwal about the tough conditions: “The conditions above camp were extremely tough, with deep snow and challenging terrain—more crevasses than usual.” Nepal’s government has not said anything publicly, but it is unlikely that it will ban climbing on Kangchenjunga, since it is becoming popular with expeditions because of its technical challenges, and overcrowding on Mt Everest. Nepal does have bans in place for some of its mountains out of respect for local beliefs. <a href="https://nepalitimes.com/banner/to-open-machapuchre-for-mountaineering-or-not">Mt Machapuchre</a> (6,990m) the imposing pyramid that looms over Pokhara, for example, is seen as an icon of purity by the Gurung people and a symbol of Vishnu by the Hindu communities who live at its base. A strict climbing ban has been in place since 1957, when a British expedition led by Col Jimmy Roberts stopped 45m short of the summit – either because the last bit was too difficult or out of deference to local sentiments.&nbsp; Khumbila that stands above Namche Bazar is only 5,761m high, but like Kanchenjunga is considered the protector deity of the Sherpa people. Gauri Shankar on the Nepal-China border, called Chomo Tseringma by the local community, was off-limits between 1965 and 1979 due to its association with Lord Shiva and Gauri, his consort. Although expeditions are now allowed, there are not too many takers. In Tibet, climbing Mount Kailash is prohibited by the Chinese government because it revered by the Hindus, Buddhists and followers of the Bon faith. Even Mt Everest is regarded as sacred, and its Sherpa name is Chomolungma, Goddess Mother of the Earth.&nbsp; Economically, climbs on Kanchenjunga bring in decent revenue. This climbing season, the 41 permits, at $1,800 each, brought in $73,800. This is somewhat comparable to Makalu, Lhotse, and Annapurna I, but these numbers are dwarfed by the $4 million in <a href="https://nepalitimes.com/news/the-everest-industry">Everest permits</a>. Revenue from Kanchenjunga climbing permits is something Nepal could potentially forgo if necessary, but the expeditions also provide jobs to hundreds of high altitude guides, porters, base camp support staff and other logistical costs.&nbsp; As the third highest mountain in the world and the tallest in India, there will always be significant motivation to climb it from the Nepal side, especially as climbers are drawn by the technical climbing at high altitude.

Kangchenjunga: too sacred to climb?

The monsoon this year arrived on time, and brought life-giving rain — irrigating paddy terraces, recharging groundwater, reviving springs, and increasing electricity generation.
But Nepal has to deal with either too much water or too little. On a clear April day before the monsoon, the hills of Sindhuli district were parched, and there were wildfires burning out of control. There had been no rain for the past six months.
And that has been the perennial crisis for Nepal’s farmers: that 85% of the rainfall occurs during just four months of the monsoon with little rain for the other eight months.&nbsp;
The water crisis is related to the powerful changes sweeping the mid-hill region of Nepal. With better roads, higher incomes and more exposure, many residents now aspire to have the kind of water supply seen in urban homes. They want hot or cold water at the turn of a tap, showers and flush tank toilets.&nbsp;
To meet this rising demand, many local and provincial governments are investing in large water supply projects often by lifting water from rivers hundreds of metres down the mountain. But these new systems may not be sustainable in the long run.
Many villages in Sindhuli are switching from local springs to piped systems, and even in rural homes, overhead tanks are becoming common.
But this new convenience comes with big challenges. Lifting water from rivers far below requires long pipes, electric pumps, and constant maintenance. These systems are costly, and the streams themselves often shrink to a trickle in the dry months. Big water-lifting schemes look impressive, but there is doubt if they can meet growing water demand.
A much more sustainable solution would be what some communities are doing: restoring old ponds or build new recharge systems. But those villages are exceptions, in most places traditional ponds and wallows are being filled up to be turned into sports fields, or make way for buildings.
Where there are new ponds, they are sometimes in the wrong places or without proper design. Roads and drains are not engineered properly and have increased landslides and erosion. Water management in hilly areas is not just about building things, it is about building in the right way, in the right place.
Traditional water systems were based on nature. They were not perfect, but they used the land wisely. Ponds used to hold rainwater and slowly refill springs which supported families, farms, and forests.&nbsp;
Not everything worked well in the past, but we can learn from traditional water management practices. Across Nepal, some rural municipalities have launched campaigns to store monsoon runoff — either in tanks, ponds or by recharging the aquifers.
But not all efforts have been successful. Some ponds are built without any hydrological study. Some are rushed to meet deadlines rather than real needs.&nbsp;
Now, the Muhan initiative hopes to revive springs to make households more resilient and help farmings. With the financial support of the Australian Centre for International Agricultural Research, research is being done to understand how springs work and how they are affected by changes in rainfall, land use, and development.&nbsp;
Instead of just building pipes and tanks, the project maps the entire springshed so we can understand the root cause of water shortage. In Sindhuli, the problem is not the amount of rain, but the loss of natural systems that store it and the social systems that manage water.&nbsp;
Nepal’s towns and villages now face a major challenge: how to manage water all year round as demand rises with people’s living standards. Depending only on river-lift systems is not a sustainable solution.&nbsp;
We need a mix of approaches that help store water from the rainy season to make it available for the rest of the year, whether by directly harvesting rainwater, restoring ponds, managing springsheds, or smart management of demand.
Rural Nepal is also seeing dramatic depopulation. Much of the outmigration can be stemmed if there is easier water supply for agriculture and household use. Across the mid hills, villages are emptying because springs are going dry. Government policy needs to catch up with the reality on the ground, and support solutions that work for people and nature. Every water supply plan should include recharge structures. Every road or building project should consider water flow and erosion. Local governments need more than budgets: they need training, tools, and data.
Ngamindra Dahal is with the Nepal Water Conservation Foundation, Kathmandu. Hemant Ojha collaborated in this piece and is associated with the Australian National University.

Water for Life

<a href="https://nepalitimes.com/multimedia/the-last-of-the-kusunda">The Kusunda</a> are among the last remaining hunter-gatherer communities left in Nepal, and it has only one fluent speaker left of a language that is not related to any other language group in South Asia.&nbsp; The Kusunda call themselves the King of the Forests ((गेम्येहाक़ in Kusunda,वन राजा in Nepali) and used to have a nomadic lifestyle till recently. But decades of exclusion from mainstream society and modernity have forced the Kusunda to assimilate. &nbsp; Today, most Kusunda live across Nepal’s mid-hills and western plains, choosing to identify themselves as Thakuri and adopting names like Sen, Shahi, and Khan to avoid ostracisation. Over time, inter-ethnic marriages between the Kusunda and other communities became increasingly common.&nbsp; However, the assimilation with other communities also meant that almost no one from the Kusunda community can speak their mother tongue – considered by linguists to be a ‘language isolate’ not related to any other language group in the world, and lacking set rules of grammar that are foundational to other languages. There are no words for ‘Yes’ or ‘No’ in Kusunda, nor are there words to signify direction. There are 23 languages with less than 1,000 speakers listed in Nepal's 2021 census, with Kusunda being the language with the least number of speakers. The number of people who identified as Kusunda has decreased with each subsequent census. Only 253 individuals identified themselves as Kusunda in the last National Census of 2021, down from 273 in 2011.&nbsp; <div class="embed-block"><iframe src="https://creators.spotify.com/pod/show/raithane-bhakha/embed/episodes/Kusundas---the-last-of-the-forest-kings-e23ge6p/a-a9peei1" height="102px" width="400px" frameborder="0" scrolling="no"></iframe></div> The government’s decision to provide a social security stipend to the community for the past few years has prompted many from the Kusunda community to reclaim their identity and in the process, explore their culture and language. Kamala Sen Kusunda, who lives in Dang, is the only fluent native Kusunda speaker alive, although there are now other Kusunda and non-Kusunda people learning how to speak the language. By the time Kamala Sen Kusunda was born in 1975, her family had settled in a village in Rolpa. Although she did not experience the nomadic life of her forebears, she still roamed the forests freely as a child and many of the values and socio-cultural practices of her community were instilled in her and her siblings.&nbsp; This meant that Kamala grew up speaking Kusunda with her family. But by then, the Kusunda had increasingly begun to interact with people beyond their community, and inter-ethnic marriages had become a norm.&nbsp; Kamala herself married at 18 to a 52-year-old man from the Chhetri community. She would go on to have four children, but they were brought up with her husband’s culture and community rather than her own, and teaching them her mother tongue seemed impractical.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3.jpg" data-media-id="editor_2" data-image-id="20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3" data-rendition-name="original" width="855" height="641" loading="lazy" alt="Kusunda NT"> <figcaption>Gyani Maiya Kusunda with Kusunda youth in 2015.</figcaption> </figure>  “If I had spoken my language to them when they were children, they would have learned,” she tells us ruefully. “But they were growing up in a different community, so I never pushed, and they never expressed interest.” At the time, she had other things to worry about, such as earning a livelihood and sustaining her family. To find work, Kamala and her family moved to Shimla in India, where she worked at an apple orchard for six years.&nbsp; Over the next years, Kamala and her family moved back and forth between India and Nepal for work, and Kamala was not actively conversing in the language of her people or being able to connect with members of her community now scattered across Nepal.&nbsp; Had she not forgotten her language after all those years? “How could I forget the language of my ancestors?” she replies. “Not speaking it did not mean that it ceased to be a part of me.”&nbsp; Kamala had been working at a brick kiln in Thimi seven years ago when the National Language Commission tracked her down, offered her a paid position as a Kusunda language consultant and source person for basic language training in Dang.&nbsp; It was there that Kamala met her cousin Gyani Maiya Sen Kusunda, the only other person able to speak Kusunda fluently, who had been working with the Commission to conserve Kusunda language and culture. It was also where Kamala met language researcher and lexicographer Uday Raj Ale. Ale had been in the middle of his research into the Tharu language and community 15 years ago when he met Gyani Maiya Kusunda’s son, who told him that his mother was one of the few people who spoke Kusunda, but that no one had shown an interest in studying and preserving the language and culture. Ale met Gyani Maiya, spending time with her learning and researching Kusunda. By 2017, Ale had collected enough words to put together a Kusunda dictionary. The Kusunda vocabulary currently comprises 2,000 words. His research into the Kusunda language and culture has taken him to every known Kusunda household in Nepal. Although the census puts the number of Kusunda at 253, Ale reckons there are only 158.&nbsp; “Kusunda language is endangered due to its lack of use in everyday life, literature, and religious and socio-cultural practices, as well as the prevalence of inter-ethnic marriages,” explains Ale. In 2019 the Language Commission began its language transfer programs for youth from indigenous communities. Since then, the Commission has completed multiple phases of Kusunda language classes in Dang facilitated by Uday Raj Ale. The classes have 20 students, not just from the Kusunda community, but also interested non-native students.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33.jpg" data-media-id="editor_3" data-image-id="20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33" data-rendition-name="original" width="1485" height="1535" loading="lazy" alt="Kusunda NT"> <figcaption>Students learning Kusunda with instructor Uday Raj Ale (second row, left)</figcaption> </figure>  Khamba Rokaya, who worked as a caretaker for young Kusunda children in Dang, became interested in learning the language as she sat in with the children during their lessons, and for the last few years has been among the few non-native Kusunda language learners in Dang. “I am not from the Kusunda community, but now that I have learned the language, I hope to do my part to carry on the work and share my knowledge with as many people as possible,” she says. “One way to ensure that we preserve this language is to extend its speaker base, both within the Kusunda and non-native communities.” Ale and Kamala have continued to work together since Gyani Maya’s passing in 2020, expanding the Kusunda vocabulary and creating appropriate curricula to fit the needs of the students as their knowledge of Kusunda expands.&nbsp; But without any documentation of Kusunda history, the community’s traditions, stories, values and language were at risk of being lost to time. “The loss of an ethnicity, language or culture in a country is akin to losing a vital organ, and a unique perspective of looking at the world,” says Ale. Which is why Archive Nepal in collaboration with the British Council’s Cultural Protection Fund and the UK’s Department of Culture, Media, and Sport in February launched a book of creative writings in the Kusunda language titled पिन्डा (meaning ‘The First’ in Kusunda): A Compilation of Kusunda Literature. The book is a collection of informative essays about the Kusunda language and culture, short stories that explore themes from nomadic life to universal Nepali experiences of poverty and migration, letters to loved ones, as well as conversational pieces by five Kusunda students ranging from ages 16 to 30. The works in the Kusunda language are also translated into Nepali and English.&nbsp; “Language is an important part of ethnic identity, and our indigenous languages cannot evolve or be conserved unless they are spoken or taught,” said Ale during the launch of the book earlier this year. “But most importantly, language exists as long as there exists literature in that language.” Kamala was in Kathmandu for the launch of the book, and smiled proudly as she looked at the young writers who had contributed to the collection. She said: “I’m glad the young people have chosen to learn and preserve Kusunda. Otherwise, our language would have died with me.” &nbsp;

Saving the Kusunda language from extinction

Turkish Airlines has been presented with the Sustainable Financing Pioneer Award by Ishka, recognising its landmark transaction that, for the first time, integrated a sustainability-linked loan structure into a multi-currency JOLCO financing model for the acquisition of two next-generation, fuel-efficient Airbus A321neo aircraft. This innovative transaction, arranged by Societe Generale, links the financing terms to Turkish Airlines’ Sustainability Performance Targets (SPTs), particularly the goal of reducing carbon intensity across its fleet.
&nbsp;&nbsp;“We believe this structure not only supports our fleet renewal and growth objectives, but also reinforces our long-term commitment to becoming a carbon-neutral airline by 2050,” said Chief Financial Officer Murat Şeker.

rapid-diagnostic-test

How COVID-19 puts us to the test

Why rapid tests are doing more harm than good

Kangchenjunga: too sacred to climb?

Water for Life

Saving the Kusunda language from extinction

Turkish finance