<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161156/636d1f229c7e80680e0af44bjpeg.jpg" alt="" width="1062" height="708"/><figcaption></figcaption></figure>It is another end of the year and many of those still single cannot help but wonder when we will meet the one, while others may not even care.Some have been in <a href="https://www.nepalitimes.com/opinion/nepals-unequal-marriages/" target="_blank" rel="noopener noreferrer">unhappy relationships</a> contemplating finally walking away and leaving the pain behind, but not everyone dares to do so.Quite a few of us are genuinely happy, and this makes others winder what it is that we are doing right. Then some are picture perfect couples on social media, but real life might be another story altogether.Even in the most ideal relationship, one cannot always be happy. Relationships come with their share of compromises, negotiations, arguments, and frustrations. But if your sense of comfort and ease is stronger than other emotions, you know that you are in a good place, and have found the right partner.Read also: <a href="https://www.nepalitimes.com/opinion/relationships-in-the-time-of-corona/" target="_blank" rel="noopener noreferrer">Relationships in the time of corona</a>, Anjana RajbhandaryFollowing are some life situations that will prove that you are in a relationship that you deserve:<ol><li>Things that matter to you will matter to them</li></ol>You do not have to have the same hobbies and interests, but things that matter to you will matter to your partner. If it is important to you to get away occasionally and be a homebody, they will make it happen.<ol start="2"><li>You feel heard</li></ol>It does not have to be a huge life event, but if you have a good memory associated with food or a place, they will listen and remember the details of little essential things in your life. They know crucial, happy, or stressful events of your life.<ol start="3"><li>You can openly talk about issues</li></ol>All relationships have ups and downs, but talking about things that bother you or make you uncomfortable is essential. You are not afraid of talking about them out of fear that you will upset your partner.Read also: <a href="https://www.nepalitimes.com/opinion/dreaded-bliss/" target="_blank" rel="noopener noreferrer">Dreaded bliss</a>, Anjana Rajbhandary<ol start="4"><li>You do not need plans to have fun</li></ol>When you are still in the honeymoon phase, there are many dates and trips. But once you are more comfortable in a relationship, they are still a part of your life, but you are satisfied just hanging out at home doing nothing. You enjoy just being in each other’s company, doing your own thing.<ol start="5"><li>They keep their word</li></ol>It can be an invitation or a promise to fix something, but they keep their word. The promise of a life together with security is impressive, but someone who keeps their word above will add up in the long run.<ol start="6"><li>You are mindful of each other’s boundaries</li></ol>It is essential to know, acknowledge, and respect each other’s boundaries from the beginning. You should be able to say no without feeling guilty and make an effort to get out of your comfort zone instead of being stubborn. Respecting each other’s space is one of the best ways to tell if they are a keeper.Read also: <a href="https://www.nepalitimes.com/opinion/letter-to-a-nepali-aunty/" target="_blank" rel="noopener noreferrer">Letter to a Nepali aunty</a>, Anjana Rajbhandary<ol start="7"><li>Your priorities are important to both of you</li></ol>It is not important to have the same interests and hobbies, but if one of you loves video games, you must be okay with that, and if you have spiritual beliefs, they do not have to agree, but they cannot disregard its importance in your life. If you can understand and accept each other, you know you are in the right relationship.<ol start="8"><li>They do not make fun of you in public</li></ol>It is natural to have some inside jokes, but some do not need to be shared with others in public, even if done lightly. When you express your vulnerability and weaknesses to your partner, they will never use them against you for a good laugh.<ol start="9"><li>They do not make excuses or blame you</li></ol>It is easy to take your frustrations out on someone you are close to. But with a good partner, they do not make lame excuses and blame you for things not going well in their life.<ol start="10"><li>They make you a priority</li></ol>It takes time and practice to make someone an equal and essential part of your life. When you are in a relationship you deserve, you become each other’s priorities. When someone is important in your life, they are your priority by your actions and not just words.Read also: <a href="https://www.nepalitimes.com/opinion/childless-by-choice/" target="_blank" rel="noopener noreferrer">Childless by choice</a>, Anjana RajbhandaryAnjana Rajbhandary writes this fortnightly Nepali Times column Life Time about mental health, physical health and socio-cultural issues.

Anjana Rajbhandary

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The relationship you deserve in 2022

<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111128/636cd24a9c7e80680e08f901jpeg.jpg" alt="" width="3264" height="2448"/>When Covid-19 hit, the hardest thing to do was staying home. I was like a prisoner in my own apartment, an experience shared by so many. Suddenly, everything that gave me energy had been taken away, and it left me feeling irritable.I ran out of patience and began to vent my frustration on people close to me. I knew it was unfair. I was being selfish in focusing concerns solely on myself, on how Covid-19 was affecting me. It took some time to realise how much it impacted the whole world. Switching the focus from myself to the broader picture helped me have a more mature view.When millions were losing jobs, some were busy posting on social media about how they were not able to get a decent haircut or a manicure. I was more concerned with my limited freedom, rather than the deteriorating health of millions of people. I was not putting things in perspective.An article in <a href="https://www.hopkinsmedicine.org/health/conditions-and-diseases/coronavirus/keep-healthy-relationship-during-pandemic" data-saferedirecturl="https://www.google.com/url?q=https://www.hopkinsmedicine.org/health/conditions-and-diseases/coronavirus/keep-healthy-relationship-during-pandemic&amp;source=gmail&amp;ust=1610708220289000&amp;usg=AFQjCNFVrNotr3_ajuI-qH_FTzJGEjhJDQ">John Hopkins Medicine</a> stresses on broadening your support system instead of heavily depending on your partner for all emotional needs because everyone has their own threshold. We all come with individual needs. Speaking to my parents and friends helped immensely during the most difficult times. Never have I been so grateful to the internet for keeping people connected.It had always been easier for me to complain and find faults in everything, but Covid-19 taught me to introspect. Instead of focusing on the negative, I started working on myself through yoga and healthier habits, and better communication.Humans tend to show their worst side to the ones who love them the most because we know they will always be there for us despite our unacceptable behaviour. Chartered Counselling Psychologist Krista Rajkarnikar says the pandemic has actually given newfound hope to relationships.“It is fairly early to have a more specific response to this question, however studies have suggested it is not all bad for relationships. Despite higher divorce rates and various lockdown-related interpersonal difficulties, people have also shown higher rates of care, empathy, concern, and love for family and friends during these pressing times,” she said.What stands out is the support people received from their families as Covid-19 took a toll on many aspects of people’s lives. A recent Monmouth University poll showed that  most people were still satisfied with their relationships despite the stress of the pandemic.The poll showed that 51% of the respondents expected their relationship to emerge stronger from the tests the lockdown had put them through, and 1% said their relationships would get worse. Although the findings are reassuring, people are not  numbers.It is important to focus on individual needs, because we all suffer differently. Even if the majority of people are doing better, it does not matter on an individual level for those who are doing worse. For them, statistics do not mean anything.https://www.youtube.com/watch?v=ZrhguBwPmCA&amp;t=18sIn the end, it all comes down to choice. That is what the pandemic has taught us—do we want to hold on, or let go? It is up to us to shape relationships, because they demand they be nurtured. From my reading of people in my life, I have seen that the pandemic is helping people appreciate what they have instead of run after what could be, and take responsibility for their actions.I know couples who postponed their weddings, and they have all said that despite the stress and anxiety of having to replan the wedding, their relationships have got stronger. Before the pandemic, people with jobs could hardly make time for their loved one, but being together also helped many couples re-bond.Despite vaccines being rolled out, uncertainties abound. It helps to be more patient and understanding of others as well as of ourselves. This is not an easy time, and relationships take work.We spend so much time paying attention to other people’s lives, celebrity scandals on our phones that we must remind ourselves to be fully present when we are with the people we love. We have a desire to be heard but we also need time to listen. It is also important to realise when it is an unhealthy relationship, and when it is time to walk away instead of trying to keep fixing it.I learned the value of nurturing my relationship by listening to people who knew its healthy definition. In most relationships, it is easy to find faults when you go looking, and in the same way it is also easy to find solutions if that is what you want.A healthy and happy relationship gives people the emotional strength to handle life’s various stressors much better. Always remind yourself that you are choosing to stay in a relationship because it makes you happy and because it makes you a better person. The companionship and emotional support are helpful for your mental well-being.Anjana Rajbhandary writes this fortnightly Nepali Times column Life Time about socio-cultural issues, mental health and physical health.

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Relationships in the time of corona

<figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b744f9c7e80680e062389jpeg.jpg" alt=""/><figcaption>Photo: GOPEN RAI</figcaption></figure>Single and no one in your offline life for a V-Day date? There are plenty of ways to hook up in cyberspace for 14 February. We have to admit that a lot of these methods are more suited for millennials. Many in their 20s and 30s have found their matches through social media – through Facebook, and now increasingly through applications downloaded to their phones.The first speed dating events were also organised last February in Kathmandu. Dating apps are not just about finding ideal matches. They can help singles to find love, but also new friends, professional connections, or casual partners.Read also: <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/soulmates-in-cyberspace,2499" target="_blank" rel="noopener">Soulmates in cyberspace</a>, Karma Gurung<a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/nepal-china-marriage,3454" target="_blank" rel="noopener">China-Nepal bilateral relations</a>, Pan Lan <img width="7160" height="2652" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b74529c7e80680e06238ajpeg.jpg" alt="">Swipe rightTinder has earned a reputation in some parts for facilitating casual sex — though life has a mind of its own and married couples that met here do exist. This dating app invented the  swipe right on the profile of someone you are interested in. Either because of social stigma or because many women are looking for a level of commitment, Tinder in Nepal is populated largely by men. Because of this, it took 27-year-old Anuj three months on the app before he found a date in December.“We were together for an hour or two in a nice restaurant,” says Anuj, “We talked about everything under the sun, and it was a feel-good moment, but that’s about it.” Neither asked for a second date.Anuj is now back to swiping left and right to hatch himself a date for Valentine’s Day. “I am not ready for commitment,” he says, “But maybe a casual date would be a good time-pass.” <img width="1200" height="1200" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b74559c7e80680e06238bjpeg.jpg" alt=""><img width="2694" height="1517" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b74589c7e80680e06238cjpeg.jpg" alt="">Make the first moveBumble is new to Nepal, and set up similarly to Tinder, but here only women can initiate a conversation. This encourages women to break out of gendered expectations to make the first move, and it has been found in many places that women feel safer online when the ball is in their court. Women, if you want a date this Valentine’s Day, just be bold.Various preferences Grindr is a dating app that is dedicated specifically to gays, bisexuals and transgender people, and so it is popular among members of those communities. While other apps ask you to state your dating preferences, Grindr does not have to. The app has had some damaging news coverage internationally of late, but men in particular in Nepal have found matches here. <img width="1920" height="1280" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b745a9c7e80680e06238djpeg.jpg" alt=""><img width="640" height="1136" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b745d9c7e80680e06238ejpeg.jpg" alt="">Cut to the chaseCoffee Meets Bagel seeks to avoid small talk and push users into something deeper. “When were you last excited?” the app asks, “What are you passionate about? What did you have for breakfast?” Such pre-questions may lead to a person have more interesting dates. Started in 2012, the app is new to Nepal but many users find it works for them.Must love dogsCalling all dog lovers! Not many in Nepal know about it yet, but Dig is the dog person’s dating app. It will help you find a suitable match not just for yourself but for your pooch as well. Available on both iOS and Android, Dig is a refreshing change. Maybe this Valentine’s Day you and your doggie go on a double date. <img width="720" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b74609c7e80680e06238fjpeg.jpg" alt=""><h2>Dating in no time</h2> <figure><img width="640" height="427" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b74629c7e80680e062390jpeg.jpg" alt=""><figcaption> </figcaption></figure>Abha Dhital is co-founder of the greeting card company Little Things and organiser of the speed dating event in Kathmandu in February 2019, in which 20 women and 20 men each had five minutes to interact with each other. Dhital spoke with Nepali Times recently about organising Speed Date 3.0.Nepali Times: When did you begin the speed dating program? Abha Dhital: Feb 14, 2018. We wanted to host an event. Our company has a lot of love-themed products and we wanted to do something for singles.This is going to be your third speed dating event. How does your upcoming event compare to the previous two?Honestly, we were planning to not do it since many other companies have hopped on the bandwagon. But since September we have been getting many queries about the ‘next speed date’, so we decided to continue.We wanted also to do queer speed dating, but we didn't want to overstep and do it ourselves. We have reached out to our queer friends as soon as they agree to co-host, we'll organise one.Who is eligible to participate?If you go through our registration form you'll see that it's very elaborate. People need to be single and 25 or older, but they also need to understand the concept of consent and be able to handle rejection. The form we designed will tell you that we're looking for quality participants.Do you know of any past participants becoming a couple?There are three pairs who have found love through our event and it makes us happy.Any tips for the participants?Be confident but also be cool and respect your counterparts.(Basecamp, Jhamsikhel, Friday 14 February, 6 pm)

The new age of romance

<figure><img width="960" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f779c7e80680e056e2ejpeg.jpg" alt=""/><figcaption>Bandana Timalsina reaches out to touch her husband‘s face one last time before his cremation at Pashupati in August. Kedar Timalsina hung himself at a seafood factory in Busan where he worked. Photos: Ki Mindo/ The Seoul Shinmun</figcaption></figure>For many Nepalis, it is dream to find work in Korea where they expect to earn many times more than in Nepal. Yet, there is a dark side to the Korean Dream: between 2009 to 2018, there were 143 deaths of Nepali workers in South Korean soil, and of them 43 were suicides.The 31% suicide rate is much higher than workers from other nationalities. Among Burmese workers, there was a total of 51 deaths and 4 involved suicide, from 2011 to August 2019. Suicides rate is relatively low among Vietnamese migrant workers with zero suicide out of the 14 deaths from 2017 to August 2019.Most of these deaths involved E-9 non-professional employment visa holders who had been employed at farms and factories that suffer a chronic labour shortage. While these tragic deaths repeat every year, the South Korean government does not have a clue why so many migrant workers make such an extreme choice."Nepali migrant workers who come to South Korea under the employment permit system tend to be highly educated," notes Seo Seonyoung, a Sociology researcher at Yonsei University. “Their families have great expectation for them, but as soon in Korea they find themselves at the lowest rung of the workforce ladder. The unbearable stress could eventually force them to commit suicide." <figure><img width="960" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f7a9c7e80680e056e2fjpeg.jpg" alt=""><figcaption>A mother holds the photograph of her son, who suffered from depression while working in South Korea, and died after he returned. There have been 43 suicides by Nepali workers in Korea between 2009-2018.</figcaption></figure>There are growing voices calling for a systematic improvement to end the vicious cycle. The South Korean government has been trying to improve ties as part of its 'New Southern Policy' to balance its need for migrant workers to address the shortfall of workers.There are now 2.42 million migrant workers in Korea, and the number has nearly doubled in the past 10 years. Local farms and factories cannot function without migrant workforces.Hong Sung Soo, Law professor at Sookmyung Women's University says: "Discrimination and xenophobia towards migrants are not only inappropriate, but also not clever at all if we consider our industrial and demographic reality."Labour rights groups and health activists have been trying to find out why there is such a high suicide rate among Nepali migrant workers in farms and factories in South Korea."It is not just a single factor, there is a web of complex reasons that trap migrant workers towards the extreme choice," explains Jeong Young-seob, Co-director of the group, Migrants Act.A field survey in August of 141 migrant workers from Nepal by the Seoul Shinmun newspaper, Green Hospital and the Migrants Trade Union showed that there were four main factors: gap between expectation and reality of working in Korea, lack of exit, high expectations from loved ones back home, and ruined relationships in Nepal.Great Expectations = Great DisappointmentsTo aspiring Nepali migrant workers, South Korea is a land of opportunity, where they hope to earn five to eight times more than in a job back home. Even highly educated young Nepalis apply for an E-9 visa to South Korea. But when they arrive, they often struggle with harsh labour conditions and discrimination. Of the respondents in the survey, 28% cited a gap between the reality of their work and the expectations they had. Like Surendra, 28, who has been working in a mushroom farm for three years. He has a degree from Tribhuvan University.He says: "Before I came here, I was excited about earning Rs300,000 a month, but I had no idea about working and living conditions. Back home we rarely experience working for 12 hours without any real break. I was not even learning any skills, it was simple manual labour.”The survey showed that 45.6% of the respondents worked more than 52 hours a week, and 19% said they worked 60 hours a week, and only 26% said they had a normal 5-day work week.No ExitAfter working in South Korea for 16 months, Nepali migrant worker Shrestha, 27, jumped from the rooftop of his company dorm in June 2017. He had been suffering from insomnia as he struggled to adjust to alternate day and night shifts. His suicide note said: ‘I have been seeing doctors for health problems and sleep disorders. It did not improve. I wanted to quit and find another job but the company did not allow it. I wanted to go back to Nepal to recover, but the company said no.’ The survey showed that 71% of respondents had tried to find a new job, and 36% of them said this was because of long working hours and dangerous conditions.Migrant workers who come to South Korea under the employment permit system are allowed to change workplaces up to three times within a three-year period. But it requires permission from their employers.Hard WorkNo matter how harsh and hostile the work environment in Korea, returning to Nepal is not an option for most. It was not easy for them to come to Korea in the first place, and they carry the weight of their family's expectations on their shoulders."If migrant workers go back, the villagers would criticise them for forsaking a great opportunity, people will laugh at their failure and brand them weak. Caught between a rock and a hard place, many Nepali migrant workers commit suicide," explained Udaya Rai, the Nepali head of the Migrants Trade Union.Ruined RelationshipsWhat sustains migrant workers despite harsh working conditions in Korea is love of families back home. However, when their relationship collapses, it leads to great emotional stress. Tej Bahadur Gurung, 29, had two friends who committed suicide due to family or relationship problems.Kham Gurung, 45, recalled: "I had to deal with a family issue while I was working non-stop in Korea, but I couldn't afford to go back. That really tormented me."Naivety and lack of exposure to the outside world among Nepali youth who need better jobs to take care of their families creates a problem, says Kapil B Dahal of the Department of Anthropology at Tribhuvan University in Kathmandu.Dahal says there have been no systematic study of suicides among Nepali migrant workers in Korea, or elsewhere. The Korean Ministry of Justice keeps a record of the deaths of migrant workers by country, but does not have data on the cause of death."Nepali migrant workers in the Middle East and Europe also commit suicides, yet the Nepal government and politicians do not do anything. Nepali migrant workers make a great contribution to the country's economy, but their health is overlooked and their suicides are ignored," Dahal says.The Nepal Embassy in Seoul offers counseling services for migrant workers, but Udaya Rai of the Migrant Trade Union questioned its effectiveness. "They are not interested in addressing these deaths and suicides, they fear the South Korean government might slash the quota for Nepalis if we start to speak up. That is why they stay silent and hurriedly send bodies back to Nepal." <figure><img width="960" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f7d9c7e80680e056e30jpeg.jpg" alt=""><figcaption>Wrapped in cardboard, the coffin containing the remains of Kedar Timalsina arrives at Kathmandu airport in September.</figcaption></figure>Kedar Timalsina, 28 A coffin was rolled out of the arrival area of Kathmandu airport recently. Inside was the body of Kedar Timalsina who hanged himself on 20 July in Busan inside the warehouse of the seafood processing factory where he worked."This paper doesn't say anything about why Kedar killed himself," family members at Kathmandu airport said, examining his death certificate from South Korean police.Kedar’s family could not understand why he would kill himself. It had been only 25 days since his wife Bandana gave birth to their first son. "I even heard Kedar threw a big party in Korea to celebrate the birth of the baby. Why would such a man kill himself? It doesn't make any sense," said Bandana’s brother. Kedar had an aging mother who just turned 60, and would need his care more than before.What further frustrates the grieving family is the silence and indifference from both their government and the Korean authorities. For the Nepal Embassy in Seoul its responsibility was over after shipping the coffin to Kathmandu. South Korean police never investigated surveillance camera footage at the factory, or forensics on Kedar’s phone. <figure><img width="960" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f809c7e80680e056e31jpeg.jpg" alt=""><figcaption>Bandana Timalsina with her son in her lap at their home in Dong Kharka village in September. The baby was only 25 days old when her father Kedar Timalsina took his own life while working at a factory in South Korea. </figcaption></figure>According to South Korean police, Kedar’s co-worker had told them he had recently purchased some land in Nepal, which turned out to be a fraud. Kedar’s family says that is not true because the land he bought two years ago had nearly doubled in price. None of Kedar’s personal belongings were returned to his family, and Korean police said the Embassy had told them the family did not want them back. The family said the Embassy had never contacted them about his belongings."We are responsible for confirming the identity and death certificate in order to promptly return the body back to family in Nepal. The Embassy does not send back items unless they are important," the Embassy of Nepal replied when asked about it.At the cremation site in Pashupati, Bandana wept as she caressed her husband’s face for the last time. “What do I do with our baby?” she cried. It took four hours for the fire to consume Kedar’s body, and with it his ‘Korean Dream’. <figure><img width="960" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f829c7e80680e056e32jpeg.jpg" alt=""><figcaption>Maiya Gurung looks at a picture of her daughter with her husband Bal Bahadur Gurung, who committed suicide by jumping off a bridge in Seoul in June. After failing to secure a new job, Gurung was facing deportation back to Nepal. </figcaption></figure>Bal Bahadur Gurung, 32 "He really loved the children. These kids remind me of my husband every time I see them," said Maiya Gurung, 28, wiping tears with a tissue under her shades.Maiya's husband Bal Bahadur Gurung jumped off the Wolleung Bridge in Seoul, on 12 June, and died instantly after being hit by a passing vehicle. CCTV footage showed Bal Bahadur walking nervously back-and-forth over the bridge several times, hesitating. He had become an ‘unregistered’ migrant two days ago, and feared deportation.Bal Bahadur entered South Korea with a proper work visa in October 2017. In March, he left the company and registered himself at the Ministry of Labor to find another job. Migrant workers automatically lose their right to stay in the country if they fail to secure employment within three months. Bal Bahadur went back to Nepal to spend a short time with his family then returned to Korea, but had no luck finding a job within the three month deadline.Maiya Gurung came to South Korea to take her husband’s remains. Her neighbours tell her that her husband looked so happy when he was visiting Pokhara two months before his suicide. Shocked by his youngest son’s tragic death, Bal Bahadur’s father, a former soldier, is suffering from amnesia.Maiya’s seven-year-old daughter asks her: “Did Daddy die?”“No,” she replies, “your father has gone abroad to work." Maiya Gurung weeps as she tells us later, “I want to die, too. But when I think of these poor children, I can't." <figure><img width="720" height="960" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f859c7e80680e056e33jpeg.jpg" alt=""><figcaption>Dhan Raj Ghale’s hand-written suicide note in English. He took his own life eight years ago in Korea after an altercation with a Mongolian worker.</figcaption></figure>Dhan Raj Ghale, 40 ‘I am enocent. I have no mistake. Company cheating me. I am no crazy […] company take my signiture [...] please investigation please’ This is the note left by Dhan Raj Ghale’s hand-written suicide note in English before he hanged himself in 2011 while working at a futon factory in Daegu City. Dhan even had a plane ticket booked to go back to Nepal.Upon seeing a Korean reporter in August in Pokhara, Dhan’s wife Man Maya Ghale, 48, and Dhan’s younger brother Bhim Raj Ghale, 36, recalled the events of eight years ago.Bhim said his older brother was a hard-working man who loved his family more than anything else in the world. “After seeing the letters, I thought Dhan must have been bullied at work,” Bhim recalled.Dhan also left another short letter written in Nepali: ‘I’ve done nothing wrong. I once fought with another worker from Mongolia. I don’t know what that Mongolian guy told Korean people…’He also wrote twice to the manager of the company: ‘You don’t talk to me anymore. I don’t understand. Please tell me why.’ <figure><img width="960" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141152/636a5f879c7e80680e056e34jpeg.jpg" alt=""><figcaption>Dhan Bahadur Ghale's brother Bhim with his suicide note at the family home in Pokhara in September.</figcaption></figure>The company, however, denied there was bullying, and that Dhan was never asked to sign any document. Dhan may have found Korea’s alternate day and night shifts difficult, and had been working night shifts for two months before his death. “My husband told me he could not sleep when he was working night shifts,” Man Maya recalled.Dhan’s daughter and son were ten and five at the time of their father’s death. Now they are in college and school. "I will never forgive those people who mistreated my father,” Dhan's son vows revenge, and the siblings have made joint promises to themselves they will never go overseas to work no matter what.Nevertheless, Man Maya and Bhim said they did not hate Koreans. “You see in South Korea, as well as in Nepal, there are good people and bad people. Sadly, my husband met bad people. I don’t want to blame all Koreans because of them. I just want those bad ones to be punished.”Some names have been changed.Ki Mindo is a reporter for The Seoul Shinmun key5088@seoul.or.kr These articles are reprinted under special arrangement with the Seoul Shinmun which published the <a href="https://www.seoul.co.kr/news/newsView.php?id=20191001500198">stories</a> in Korean on 23 September, 2019 as part of a Special Series titled 'The 2019 Migrant Report: Betrayed Korean Dreams'.More stories from Nepali Times on Nepalis in Korea:<a href="https://archive.nepalitimes.com/article/nation/Korean-kafala-migrants-in-Korea,4025">Korea Kafala</a> by Om Astha Rai and Seulki Lee in Seoul<a href="http://archive.nepalitimes.com/article/nation/Korea-treating-Nepali-migrant-workers-right,2813">Doing it the right way</a> by Seulki Lee<a href="http://archive.nepalitimes.com/article/interview/interview-with-Korean-ambassador-Choi-Yong-Jin,2767">“Hope Nepal’s difficulties end soon” </a> Interview with Korean Ambassador hoe Yong Jin

Dead end of the Korean Dream

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

The debate about who is less accountable to the public: politicians or bureaucrats is as old as Nepal’s democracy itself.
Some blame politicians for being beholden to the businessmen who finance their electoral campaigns, and are forced to return the favour with contracts and kickbacks when in power.&nbsp;
Others say it is civil servants who are neither civil nor servants, and know the inner workings of the system to exploit loopholes – they then teach ministers, MPs, mayors, or ward chairs which juicy projects can be squeezed. And everyone gets their share.
In reality, it is probably not a case of either, or. Both have their hands deep in the honey pot. Corruption is now such a given that yet another exposé in the mainstream press, like the latest visit-visa scam, does not raise eyebrows anymore.
We may have to edit Lord Acton’s famous quote to say that in Nepal we do not even need absolute power to corrupt absolutely. The ruling cartel has divvied up the spoils, so that no one ever faces charges. The three parties all know about the skeletons rattling in each other’s closets, and they cancel each other out.
Politicians and bureaucrats get all the blame for taking bribes, but what of the givers of bribes? In this crony capitalism, businesses invariably need political patrons in an elaborate <a href="https://nepalitimes.com/here-now/nepals-only-growth-industry-private-sector-corruption" target="_blank">national network of give-and-take</a>.
<a href="https://nepalitimes.com/here-now/nepals-only-growth-industry-private-sector-corruption" target="_blank">Politicians and businesses work hand-in-glove</a> so that conflict of interest in contracts, insider trading, cartelling, and non-performing assets of banks become the norm. Our survey after the 2017 local election showed that out of the 753 newly-elected local government chairs, <a href="https://nepalitimes.com/news/elected-contractors" target="_blank">nearly 300 were contractors</a> involved in sand-mining, quarrying, or transportation syndicates.
Nepal’s tycoons have discovered that instead of donating to election war chests of politicians, it is a much surer return on investment to spend the money to <a href="https://nepalitimes.com/news/the-business-of-politics-in-nepal" target="_blank">become legislators and politicians themselves</a>.
In democracies, there are checks and balances to control corruption when it becomes endemic. The Nepal Police and Central Bureau of Investigation (CBI) are supposed to do the detective work without political interference. The courts are required to be independent in dispensing justice and punishing crooks.
But the less said about the judiciary the better. A writ petition in the Supreme Court last week accused our sister magazine <a href="https://www.himalkhabar.com/" target="_blank">HimalKhabar</a> of contempt of court for two stories: one about how high courts have been overturning a majority of verdicts of district courts in cases of rape, and another about the Biratnagar High Court clearing a self-proclaimed holy man, Krishna Bahadur Giri, of rape despite police presenting physical evidence.
The doctrine of the separation of powers stipulates that it is when the other three pillars in a democracy are compromised that the role of the free press becomes even more vital. The world over, as soon as populist autocrats are elected to the executive, their first order of business is to co-opt the legislature and the judiciary. Then they buy off, intimidate, or neutralise the media with Strategic Lawsuits Against Public Participation (SLAPP).
Nepal’s officialdom seems to be taking midnight Zoom lessons from other despots on how to gag the media. Last month, popular talk show host Dil Bhushan Pathak was served an arrest warrant by the Kathmandu District Court for <a href="https://www.youtube.com/watch?v=-CntsnTrtG8" target="_blank">a YouTube explainer</a> about the alleged involvement of the son of Foreign Minister Arzu Deuba Rana in a reported purchase of Kathmandu’s Hilton Hotel.
The Lalitpur District Court ruled that Pathak could not be arrested without fair trial, but this week the Kathmandu District Court filed another case against the journalist based on a complaint by the Cyber Bureau, and put him on a fugitive list.&nbsp;
Without going into the veracity of Pathak’s explainer, it is deeply problematic that the Electronic Transaction Act has been invoked – proof that politicians are getting the courts and investigating agencies to make an example of a high profile journalist.&nbsp;
The intention is to silence media investigations into the fake refugee scandal in which the main partner in the ruling coalition is implicated, and in which one of its former home ministers was jailed last year.
The Kathmandu High Court has been mysteriously active in targeting journalists these days. <a href="https://bizmandu.com/" target="_blank">Bizmandu</a> and <a href="https://nepalkhabar.com/" target="_blank">Nepalkhabar</a> were served a notice last month <a href="https://nepalitimes.com/news/no-freedom-after-expression-y4inku06" target="_blank">to withdraw a story they did</a> on the Chair of the <a href="https://www.sebon.gov.np/" target="_blank">Security and Exchange Board of Nepal (SEBON</a>) Santosh Narayan Shrestha allegedly demanding kickbacks from hydropower investors.&nbsp;
Incredibly, the court even asked the two portals not to report on the subject anymore – a ruling so absurd that the Patan High Court overturned it a week later.&nbsp;
The allegations against Shrestha were made in a public meeting of the <a href="https://www.ippan.org.np/members/3060/bungal-hydro-ltd" target="_blank">Independent Power Producers Association of Nepal (IPPAN)</a>, and MPs demanded a <a href="https://myrepublica.nagariknetwork.com/news/parliament-demands-probe-into-sebon-chairman-over-alleged-commission-demand-40-32.html" target="_blank">Parliament inquiry</a> into the regulator. <a href="https://www.himalkhabar.com/144523/santosh-narayan-shrestha" target="_blank">HimalKhabar</a> reported this week that while Shrestha was reportedly demanding commissions from private investors for IPOs, he cleared primary share sales in Bajhang’s 10.75MW <a href="https://www.ippan.org.np/members/3060/bungal-hydro-ltd" target="_blank">Bungal Hydro</a> in which his family members have investments, company records show.
And then just on Monday, bureaucrats hoodwinked MPs by deleting references in a bill requiring a two-year ‘cooling off’ period under which retiring civil servants could be barred from holding constitutional positions for two years.
The contest for who is more corrupt: bureauacrats, politicians, or the private sector is on.
Kunda Dixit

SLAPPing Democracy

<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;

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