<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95049c7e80680e05dbe7jpeg.jpg" alt="" width="4096" height="2730"/><figcaption>Photos: BIKRAM RAI AND MONIKA DEUPALA</figcaption></figure>Chhath is an important festival in Nepal’s Tarai plains dedicated to the Sun God and his sister Chhathi Maiya. The festival concluded on Saturday with ritual bathing in rivers and ponds and worshipping the setting and rising suns.Bikram Rai and Monika Deupala record the observance of the festival in Kathmandu.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95089c7e80680e05dbe8jpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a950c9c7e80680e05dbe9jpeg.jpg" alt="" width="4069" height="2713"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95109c7e80680e05dbeajpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95139c7e80680e05dbebjpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95179c7e80680e05dbecjpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a951a9c7e80680e05dbedjpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a951d9c7e80680e05dbeejpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95219c7e80680e05dbefjpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95249c7e80680e05dbf0jpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95279c7e80680e05dbf1jpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a952b9c7e80680e05dbf2jpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a952e9c7e80680e05dbf3jpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95319c7e80680e05dbf4jpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95359c7e80680e05dbf5jpeg.jpg" alt="" width="4096" height="2730"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108181140/636a95399c7e80680e05dbf6jpeg.jpg" alt="" width="4096" height="2730">Read also: <a href="https://www.nepalitimes.com/latest/chhath-market-in-biratnagar/" target="_blank" rel="noopener">Chhath market in Biratnagar</a>, Kamal Rimal

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Chhath Parva

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141116/636a56c49c7e80680e0547a3jpeg.jpg" alt="" width="1400" height="933"/><figcaption>Photo: BIKRAM RAI</figcaption></figure>The late monsoon calendar in Kathmandu Valley is filled with festivals: there was <a href="https://www.nepalitimes.com/banner/my-sweet-lord/" target="_blank" rel="noopener">Krishna’s birthday</a> last week, then <a href="https://www.nepalitimes.com/banner/women-celebrate-tij/" target="_blank" rel="noopener">Rishi Panchami and Tij</a> this week. But none is more important than the week-long Indra Jatra — the chariot festival presided over by none other than the Living Goddess Kumari.Indra Jatra, which falls on Friday the 13th this year, is traditionally when Nepal’s rulers congregate at Hanuman Dhoka to be blessed by the Kumari as she is pulled past on her chariot.This is the annual festival dedicated to Indra, the god of rain. But it also honours Taleju Bhawani, the powerful goddess and protector of Kathmandu, who will manifest herself in the Kumari to empower the government and citizens of Nepal with divine powers.Interestingly, Taleju is supposed to be the family deity of Ravana, the demon king of mythic Lanka, and the Taleju of Kathmandu is said to have been brought from India in ancient times.Read also: <a href="http://archive.nepalitimes.com/news.php?id=10881#.XXDXnC4zbIU" target="_blank" rel="noopener">When Indra was caught stealing</a>, Desmon Doig<a href="https://www.nepalitimes.com/banner/parodying-patriarchy-at-tij/" target="_blank" rel="noopener">Parodying patriarchy at Tij</a>, Sewa Bhattaraihttps://www.youtube.com/watch?v=jqjg2X00SCQPrithvi Narayan Shah in 1770 entered Kathmandu on the day of Indra Jatra, and is said to have won over the local population by kneeling at the feet of the Kumari.The Kumari House courtyard bears the most exotic of all wood carvings in the area, and was built in 1757 during the reign of king Jaya Prakash Malla, the last Malla king, who was deposed by the invading army of Prithvi Narayan.History books tell us that Jaya Prakash Malla was pulling the Kumari chariot himself, and enjoying every bit of it. But by the time the chariot reached the Lagan neighbourhood, Gorkha forces had captured his palace at Hanuman Dhoka. He then fled across the swollen Bagmati river to seek refuge in the neighbouring kingdom of Patan.Indra Jatra is marked with much enthusiasm and devotion by both Hindus and Buddhists in the Kathmandu Valley, and celebrated for eight days by singing, dancing, feasting and rejoicing.People throng excitedly to see the chariot and to watch the ritual dances — featuring masked demons, gods and goddesses. Kathmandu’s famous Lakhey dancers are also part of the chariot procession.Read also:<a href="http://archive.nepalitimes.com/news.php?id=5869#.XXDXmS4zbIU" target="_blank" rel="noopener">Let the jatra begin</a><a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/the-boy-gods-of-kathmandu,4158" target="_blank" rel="noopener">Boy gods of Kathmandu</a>, Sahina Shrestha<h2 style="letter-spacing: 0.15px;" data-elementor-setting-key="title" data-pen-placeholder="Type Here...">Indra Jatra re-enacted at Dwarika’s</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141116/636a56c89c7e80680e0547a4jpeg.jpg" alt="" width="640" height="422">Nepal’s Dwarika’s Hotel has won many international awards for its preservation of Kathmandu’s Newa architecture. But it is also involved in preserving the Valley’s intangible heritage: its festivals.As in 2018, the Hotel will mark Indra Jatra this year. On Friday 13 September, Dwarika’s will feature a re-enactment of the real-life procession in the city, with a stand-in Goddess Kumari on hand throughout the celebration.Guests can witness the Living Goddess regally seated in the hotel’s resplendent courtyard with artefacts and carvings (some of them 800 years old) observing the series of performances, replicated exactly from the original Indra Jatra celebration in Kathmandu Darbar Square earlier that day.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108141116/636a56cb9c7e80680e0547a5jpeg.jpg" alt="" width="640" height="428">Another major attraction of the evening will be a display of the lavish assortment of the famous Samay Baji and other food of the Indra Jatra feast. Even the Kumari chariot festival, with Bhairav and Ganesh, as well as the Lakhe dance, Kumari dance, Bajrayogini and Bhairab-Kali dances, will be performed.Guests can also savour a special Indra Jatra buffet with exotic items of Newari cuisine, washed down with the traditional aila spirit, while they watch the Dhimey dance and other classical masked dances.Dwarika’s Hotel6:30-9pm, Friday 13 Septembersales@dwarikas.com+977 1 4479488,  4470770.Read also: <a href="https://nepalitimes.atavist.com/cultural-evolution" target="_blank" rel="noopener">Cultural evolution</a>, Kunda Dixit

Prepping  for Indra Jatra

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36e19c7e80680e048331jpeg.jpg" alt="" width="1500" height="507"/><figcaption>Panauti in 2013. Photo: PRASANT SHRESTHA</figcaption></figure>The 13-century town of <a href="http://archive.nepalitimes.com/news.php?id=10973#.XMai0zAzaUk" target="_blank" rel="noopener">Panauti</a> has the ambience of a place that has been bypassed by history. The fertile valley along the Rosi Khola was given by the king of Bhaktapur as dowry to his newly-married sister.  However, archaeological finds prove that Panauti was settled much sooner, in the early Kirat period 1,500 years ago.It escaped the Gorkha invasion of the Valley, 30km to the west, and was annexed into the unified Kingdom of Nepal by default. Situated astride the India-Tibet trade route, <a href="http://archive.nepalitimes.com/article/nation/electing-better-future,3714" target="_blank" rel="noopener">Panauti</a> was set back far enough from it not to be tainted by commerce. In 1964, the Kodari Highway linking Nepal with China once more circumvented Panauti. Today, a new alternative road from Lalitpur to the B P Highway in Kavre passes through the town, but it is still not a major highway.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36e49c7e80680e048332jpeg.jpg" alt="" width="170" height="250"><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36e49c7e80680e048333jpeg.jpg" alt="" width="640" height="426"><figcaption>Panauti in 1970s. Photo: GERARD TOFFIN</figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36e89c7e80680e048334jpeg.jpg" alt="" width="640" height="426"><figcaption>Panauti today. Photo: PRASANT SHRESTHA</figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36ec9c7e80680e048335jpeg.jpg" alt="" width="640" height="426"><figcaption>Photo: GERARD TOFFIN</figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36ef9c7e80680e048336jpeg.jpg" alt="" width="640" height="426"><figcaption>Photo: PRASANT SHRESTHA</figcaption></figure>All this has meant that despite the march of modernity and the non-traditional reconstruction after many of its monuments were brought down by the <a href="http://archive.nepalitimes.com/blogs/kundadixit/2015/05/27/a-month-that-felt-like-a-year/" target="_blank" rel="noopener">2015 earthquake</a>, Panauti still retains much of its quaint and bucolic charm. The town has a sacred location at the confluence of the Rosi Khola and the Punyamati, as well as a third mythological river, Lilawati. Panauti is also the seat of the famous Indreswar Temple – one of Nepal’s oldest standing pagoda shrines, built in 1294 to honour Lord Shiva. The temple grounds now house a museum as well.Panauti also has intangible heritage: it is still a largely cohesive town, which has preserved its Newa culture that has similarities, but also differences, to Kathmandu Valley traditions. Piles of newly harvested paddy are still spread out to dry in golden circles along the brick-paved square of the old palace. Next month, on full moon day, the town will mark the three-day chariot festival and the exciting mass-crossing of the Punyamati by devotees.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36f29c7e80680e048337jpeg.jpg" alt="" width="640" height="434"><figcaption>Picture taken in 1974. Photo: GERARD TOFFIN</figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36f59c7e80680e048338jpeg.jpg" alt="" width="640" height="390"><figcaption>Harvested paddy is still spread out to dry in golden circles along the old palace today. Photo: PRASANT SHRESTHA</figcaption></figure>This year will also see the Makar Mela, which happens every 12 years in Panauti, when tens of thousands of people from surrounding districts -- including Kathmandu Valley -- will converge on the town to take a dip in the holy confluence of the rivers.  The month-long festival will be held in January.It was at the last Makar Mela in 2010 that Panauti native and photographer Prasant Shrestha met <a href="http://archive.nepalitimes.com/news.php?id=13550#.XMZ2d8Mza70">Gerard Toffin</a>, the French anthropologist who has researched Nepal’s Newa civilisation. Toffin is now emeritus professor at the <a href="http://www.cnrs.fr/en/research">Centre national de recherche scientifique (CNRS)</a> and was involved in detailed research of Panauti’s culture and architecture with Vincent Barré, Patrick Berger and Laurence Feveile. This led to French Government involvement in the restoration of Panauti and its urban renewal from 1979-1989, just as the <a href="https://www.nepalitimes.com/banner/clash-of-cultures-in-bhaktapur/" target="_blank" rel="noopener">Germans were involved in restoring Bhaktapur</a>.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36f89c7e80680e048339jpeg.jpg" alt="" width="640" height="1016"><figcaption>Bramhayani temple in 1970s. Photo: GERARD TOFFIN</figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36fb9c7e80680e04833ajpeg.jpg" alt="" width="640" height="1021"><figcaption>Bramhayani temple today. Photo: PRASANT SHRESTHA</figcaption></figure>To find out more about Panauti’s past, present and perhaps even the future, Shrestha and Toffin have collaborated on an exhibition of old and new photographs at the Alliance Française in Jhamsikhel, on display till 6 May. The exhibition is part of events to mark the 70th anniversary of the establishment of diplomatic relations between France and Nepal.Toffin’s photographs of Panauti from the 1970s are juxtaposed with Shrestha’s recent images from the same spot. The before-and-after photography depicts the changes that have taken place in the town in the past four decades, but it is also heartening to see how much of the core area of Panauti is preserved. In fact, a temple that is in ruins after the 1934 earthquake in Toffin’s photograph, has been meticulously restored in Shrestha’s image of the same shrine.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a36fe9c7e80680e04833bjpeg.jpg" alt="" width="640" height="426"><figcaption>Photo: GERARD TOFFIN</figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a37019c7e80680e04833cjpeg.jpg" alt="" width="640" height="426"><figcaption>Photo: PRASANT SHRESTHA</figcaption></figure>Says Shrestha: “We have managed to restore and salvage much of Panauti’s history and culture, and now we need to get the younger generation to value our heritage. That is why this exhibition is important: to prove that our past is precious.”Changes in PanautiPhoto ExhibitionTill 6 May, 9am-5pm<a href="http://www.alliancefrancaise.org.np/event/photo-exhibition-changes-in-panauti/">Alliance Française Kathmandu</a>Jhamsikhel  01 5009221Free Entry<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110812110/636a37049c7e80680e04833djpeg.jpg" alt="" width="200" height="283">

Ancient Panauti’s French Connection

When Winston Churchill addressed the Canadian Parliament in December 1941, he recalled that generals of Nazi-occupied France had said that England would “have her neck wrung like a chicken”. Churchill went on to quip: “Some chicken.” As the laughter and applause subsided, he added: “Some neck.” (Even longer laughter and applause) We do not know who first started calling the narrow corridor that joins India to its northeastern states a 'Chicken’s Neck', but there also was the hint of a Churcillian connotation. Akhilesh Upadhayay in his new book In the Margins of the Empires: A History of the Chicken’s Neck, uses this strip as an entry point to explore a region adjoining Nepal, Bhutan, China, Sikkim, Darjeeling, India’s northeast and the tectonics that shaped its geo-strategic terrain.&nbsp; Upadhyay’s Chicken Neck is an organic whole, connected through centuries by transboundary traders, travellers, monks, spies, missionaries, mountaineers, and more. And as infrastructure and connectivity improves, smaller countries like Nepal and Bhutan (and earlier Sikkim) are caught up in the region’s rivalries. The tri-junction of the Chicken’s Neck is a potential flashpoint that has obsessed India’s military strategists ever since Partition in 1947 and the formation of East Pakistan, and the Chinese annexation of Tibet. India found itself squeezed between Chumbi Valley in China to the north and Pakistan to the south. So, when Sikkim started acting too independent for its own good 50 years ago, India engineered its annexation and turned it into its 22nd state. The 1962 Sino-Indian war elevated its strategic importance even more. Alarm bells ring in New Delhi each time there is trouble around the Chicken’s Neck: the Naxalite uprising had to be swiftly crushed, the Indian military moved in to liberate Bangladesh, Gorkhaland and ULFA activities were dangerously nearby, Bhutan had to be appeased. Every once in a while things would flare up between India and China, as in the 2017 Doklam standoff.&nbsp; And last year’s regime change in Bangladesh has rattled New Delhi enough to deploy its Rafael fighters and BrahMos cruise missiles in the Chicken’s Neck. It is now the most densely militarised strip of real estate in this part of the world. &nbsp; As a journalist and former editor of Kathmandu Post, Upadhyay also peers at the Chicken’s Neck through Nepal’s perspective. After all, Jhapa (where the author is originally from) sits right there astride India’s strategic lifeline.&nbsp; Geopolitics is at the front and centre of the book that takes readers back to the time Nepal was a closed Himalayan kingdom.&nbsp; Nepal may be a yam between two boulders, but it may just as well be a thicker Chicken’s Neck as far as New Delhi and Beijing are concerned. Nepal’s rulers have always had to walk the tightrope between China and India. Khampa guerrillas, covertly helped by American and Indian intelligence, raided Chinese military convoys from bases in Nepal, and King Mahendra had to do some intricate diplomatic footwork. India is often described as Nepal’s closest friend, but our relations with China go back as long in terms of the Lhasa trade, Bhrikuti and Arniko, religious exchanges and people-to-people relations. While Nepali researchers are wary of touching on Chinese, Indian or American sensitivities, Upadhyay’s journalistic background means he has no qualms about tackling the subject head-on, and objectively. He spent more than a year researching the book, sniffing around Siliguri, Bagdogra, Naxalbari, Darjeeling and the villages on the Jhapa side. Then he travelled to Olangchung Gola to listen to ordinary people of the Himalayan rimlands. Despite the perception about rigid frontiers between nation states, the book hints at how absurd the notion is. The Chicken’s Neck is also a wild elephant migration corridor, disturbed by the India-Bangladesh border fence, new expressway embankments, airport runways, and expanding cities. Similarly, the people on the Nepal-tibet border used to cross over to graze yaks — this expanded the gene pools of not just the yaks but also the nomadic humans who moved with the herds.&nbsp; Despite the hard borders, trade flourishes. Upadhyay marvels that a shop in Phungling in Taplejung has embroidered saris from Siliguri and fluffy jackets from China. he finds that residents in the northeastern and southeastern tips of Nepal have more in common with kin across the border in Tibet or India than with someone from Kathmandu. Nepal was once one of the biggest trade hubs in ancient times, and our products were treated as equals in Indian border cities. People too, could move freely, especially if they were and are from bordering Tarai cities.&nbsp; Nepal’s rich history and culture was shaped by the proximity to neighbours, and despite borders it is still cemented by marriages and trade — especially in the Nepali-speaking lands to the east. Its geographical positioning makes Nepal not landlocked but land-linked, adjacent to the largest emerging economies of the world. Nepal needs to deploy its soft power with effective diplomacy to take advantage of these two empires, and not be choked by their rivalry. The book was going to press when the GenZ protests ignited in September, but Upadhyay nevertheless managed to insert the current political transition into the pages with deft editing. &nbsp;The final section of the book examines at least three possible scenarios that may unfold as South Asia continues to be shaped by great power rivalries and imperial contests that have weakened the unilateral influence of the west.&nbsp; Akhilesh Upadhyay extrapolates from the Chicken’s Neck, zooming out for a wider perspective on the Subcontinent. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025121912124_0ae772e7736a65f53a99599b5724ca133a64fdea0e61c7170ea81f9dd95c7af0.jpg" data-media-id="editor_0" data-image-id="2025121912124_0ae772e7736a65f53a99599b5724ca133a64fdea0e61c7170ea81f9dd95c7af0" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="In the Margins of Empires: A History of the Chicken’s Neck NT"> </figure>

Some chicken, some neck

‘Get out of my house.’ ‘All my sickness is because of you.’ ‘You’re a millstone around my neck.’ Arundhati Roy heard these admonitions from her mother over and over throughout her life.&nbsp; This must be a singular, yet universal experience. There must be very few daughters who make it through life unscathed by their mothers. And vice-versa.&nbsp; How many of our mothers look at us and see in us the potential of all of the lives they could have lived? How many resent us for it, or want us to live those lives in their stead? And how many of us look back at our mothers and imagine what they would have achieved had they not been expected and assigned to play the role of wife, daughter-in-law, mother — had we never existed in their lives? How many mothers project their experiences onto their own daughters and continue the cycle? No daughter seems to escape it — no matter how well-behaved, docile, unruly, or rebellious. Certainly not the child who would go on to become a Booker prize-winning author. Arundhati Roy’s memoir Mother Mary Comes To Me chronicles her complex relationship with her mother Mary, or Mrs Roy, as her educator mother had her two children refer to her. In December, Arundhati Roy was in Kathmandu to sign books and briefly interact with readers at two bookshops in the city. She describes a childhood overshadowed by her mother’s volatility towards her and her brother. Mary herself was raised by an abusive father to escape whom she married the first man who proposed — Arundhati’s father who in her mother’s words turned out to be an alcoholic ‘Nothing Man’.&nbsp; Mary left her husband in Assam and eventually wound up with her two children in her town of Aymanam in Kerala, encountering other family members along the way who did not treat her, or her children with respect. The trauma and cruelty her mother endured could not be contained in her body, and spilled out onto her two children, towards whom she was physically, verbally, and emotionally abusive.&nbsp; While she treated her children with disregard, she would build a school in the nearby town of Kottayam from the ground up, educate thousands of children, take up a legal fight that led to the Supreme Court granting Syrian Christian women in India equal inheritance rights, and uplift many orphaned children and women in Kerala.&nbsp; Arundhati lived with both her mother’s brutality and brilliance. And like her daughter, readers must reconcile the indefensible parts of Mary Roy’s personality — the cruelty of calling her nine-year-old daughter a bitch, or shooting the family dog that mated with a stray — with her unyielding drive to educate thousands, fight for equal rights, and challenge the way her world viewed women.&nbsp; Mrs Roy had little kindness for her own children, but plenty for the students, children, and women whose lives she shaped, and made better. And her kindness was not rooted in empathy, but in anger at the hand she had been dealt in life. Eventually, Arundhati decided to temporarily cut all contact with Mrs Roy — not because she did not love her, she writes, but so that she could continue to love her. Her desire to get away from her abusive mother, and her fascination with the ideas inspired by the architect who built her mother’s school, would lead her to the Delhi School of Architecture at age 16. In Delhi, Arundhati became roommates with Hisila Yami before she and her Maoist ideologue husband Baburam Bhattarai went underground to lead Nepal’s decade-long armed struggle. &nbsp; But architecture was not her calling. In Delhi, the heart of India’s statecraft, Arundhati came into young adulthood against a backdrop of the country’s changing socio-politics, which began to take a turn for the hyper-nationalist, Hindu supremacist community that it has now largely become. The winds of those changes have now blown into Nepal. In the city, far from her mother, Arundhati met the man who would become her partner of many years, collaborating with him on several films and screenplays before finding the language (‘I needed to hunt [language] down like prey,’ she writes) she needed to become the writer she is now.&nbsp; She went on to write her Booker prize-winning novel The God of Small Things, but the wealth and status the book brought her did not sit comfortably. So she smashed her newly-built gilded cage, as she describes it, and became more political. Contrary to norm, she published several works of non-fiction, and would only publish her second novel, The Ministry of Utmost Happiness, in 2017, 20 years after The God of Small Things. &nbsp;&nbsp; Her fierce opposition to India’s nuclear policies, to a dam that would displace millions of indigenous people and ecologically damage the Narmada Valley, her championing of Kashmiri self-determination, and her time spent with Maoist rebels in the forests of Chhattisgarh as they took up arms to defend their land and resources against corporate interests made her an enemy of the state.&nbsp; Meanwhile, being raised by a single mother had never sat well within her Syrian Christian community. ‘I wasn't Christian enough. I wasn't Hindu enough. I wasn't communist enough. I wasn't enough,’ Roy writes in her memoir. For all her love for India, the nation did not seem to reciprocate. The circumstances might be different, but it might strike a chord with readers in Nepal, many of whom marched on the streets in September hoping for a better tomorrow, but were gunned down by the very institutions meant to protect them. It might resonate with those who are not seen as citizens of this nation simply because they might not fit into an imagined idea of Nepali nationhood.&nbsp; Arundhati’s relationship with her mother, who was simultaneously proud and disdainful of her daughter’s accomplishments, continued to be tumultuous until the end of Mary Roy’s life.&nbsp; One of Mrs Roy’s last messages to her daughter before she passed was: ‘There is no one in the world whom I have loved more than you.’ Arundhati muses that her lifelong refusal to stop loving her mother must have finally breached her barriers. One wonders if that final declaration of love was solace enough, apology enough, for all the pain caused.&nbsp; But for Arundhati Roy, her love for her mother and her motherland outweighs the cruelty both have shown her. This, too, must be a singular, yet universal experience.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122208128_32b171acb09df2184495367b74efd91fe2896b0f5ba75b276e1533276268761c.jpg" data-media-id="editor_0" data-image-id="2025122208128_32b171acb09df2184495367b74efd91fe2896b0f5ba75b276e1533276268761c" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Mother Mary Comes to Me review"> </figure>

The sins of our mothers

Sha Bahadur Gurung was 30 years old when he was arrested for participating in a peaceful protest. He died aged 65 last week in Bhutan’s Chamgang Central Prison. He was among 31 prisoners of conscience in Bhutan, many of whom are serving long sentences for opposing the regime’s forcible expulsion of 100,000 of its Lhotsampa people in the early 1990s. ‘Mr Gurung died on 15 December in his prison cell under circumstances that raise serious concerns about custodial negligence and long-term abuse,” said a statement by the Global Campaign for the Release of Political Prisoners in Bhutan (GCRPPB) based in The Hague which demanded an external probe, justice and release of remaining political prisoners. Gurung was from Chirang and was arrested in 1990 while serving in the Royal Bhutan Army, and accused of having sympathies for the Lhotsampa people. He was mostly held at the notorious Rabuna Prison in Wangdi Phodrang District.&nbsp; Gurung’s relatives in the United States said he had endured prolonged physical and psychological abuse during his imprisonment, and repeatedly subjected to torture and inhumane treatment. They believe the decades of ill-treatment had damaged his health, ultimately leading to his death. Earlier this month, Gurung was transferred from Rabuna to Chamgang Central Prison. On 14 December. He had gone to bed after dinner without any visible sign of distress. He was found unconscious in his cell the next morning.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224151248_5fc8305ecd320d89b9e343c04a1a897dc1353353da55b6d277f5398034b265ea.jpg" data-media-id="editor_0" data-image-id="20251224151248_5fc8305ecd320d89b9e343c04a1a897dc1353353da55b6d277f5398034b265ea" data-rendition-name="original" width="902" height="1103" loading="lazy" alt="Sha Bahadur Gurung NT"> <figcaption>Sha Bahadur Gurung, who died at age 65 in prison in Bhutan after serving 30 years for expressing political opinion.</figcaption> </figure>  He was referred to a hospital in Thimphu, suggesting that he was still alive during transfer to a local health post. But it appears that he had already died before being taken from prison. Gurung’s death occurred two days before Bhutan’s National Day on 17 December, when families, supporters, and human rights advocates worldwide had hoped for the release of political prisoners through a royal amnesty. Instead, the death of one of the longest-serving political prisoners has caused grief and anger in the Bhutanese diaspora.&nbsp; “We strongly condemn the treatment and death of Gurung, a peaceful and justice-loving Bhutanese citizen,” the V statement said. ‘This tragedy raises serious questions about the treatment of political prisoners in Bhutan and stands in stark contrast to the country’s international image under the principles of Gross National Happiness, compassion, and mindfulness.’ Earlier this year, The <a href="https://www.ohchr.org/en/special-procedures/wg-arbitrary-detention/opinions-adopted-working-group-arbitrary-detention/opinions-adopted-working-group-arbitrary-detention-its-101st-session" target="_blank">United Nations Working Group on Arbitrary Detention</a> said the Bhutan government was detaining citizens without parole for <a href="https://nepalitimes.com/news/detainees-in-dire-straits-in-bhutan-s-prisons" target="_blank">expressing political opinion</a>. The New York-based Human Rights Watch (HRW) said in 2023 that there were least 37 <a href="https://www.hrw.org/news/2023/03/13/bhutan-free-long-term-political-prisoners" target="_blank">political prisoners</a> in Bhutan’s jails. Of them, 32 belong to the Nepali-speaking Lhotshampa community, which has faced <a href="https://www.hrw.org/news/2003/06/18/nepal-bhutanese-refugees-rendered-stateless" target="_blank">decades of discrimination and abuse</a> and eviction. Most of them were convicted because of prohibited political activity between 1990 and 2008. One political prisoner, <a href="https://nepalitimes.com/news/no-country-for-dissent?fbclid=IwAR07lpitMBWAYSkny_3d_smQBlmoxAOQm1OxdNtl-27h8mV0RNO9IxVY2qs" target="_blank">Madhukar Monger</a>, who was released in 2023 after serving 29 years described brutal conditions in <a href="https://www.hrw.org/asia/bhutan" target="_blank">Bhutan</a>'s jails. Political prisoners were not given enough food, and medical care, he said, urging the internaitoonal community to press for the release of prisoners of conscience.&nbsp; In March, <a href="https://www.hrw.org/about/people/meenakshi-ganguly" target="_blank">Meenakshi Ganguly</a>, Deputy Asia director at Human Rights Watch, urged Bhutan’s international partners to call on the Bhutan government to release all remaining political prisoners immediately.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224161216_9d11a78ed5490091c595341900e4c26f5c0dd0328718f6930ef19c1e9b7f95a6.jpg" data-media-id="editor_8" data-image-id="20251224161216_9d11a78ed5490091c595341900e4c26f5c0dd0328718f6930ef19c1e9b7f95a6" data-rendition-name="original" width="1000" height="1422" loading="lazy" alt="Bhutan political prisoners NT"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224161216_176855f3d3df42d24ac7e77372bbf49115695b732a6c094a66267e969111dfca.jpg" data-media-id="editor_9" data-image-id="20251224161216_176855f3d3df42d24ac7e77372bbf49115695b732a6c094a66267e969111dfca" data-rendition-name="original" width="1000" height="1420" loading="lazy" alt="Bhutan political prisoners NT"> </figure>  &nbsp;

Bhutan political prisoner dies in detention

Samrat Upadhyay’s newest novel <a href="https://www.nytimes.com/2025/01/10/books/review/darkmotherland-samrat-upadhyay.html" target="_blank">Darkmotherland</a> imagines a Kathmandu in political turmoil after a large earthquake. In the aftermath, Home Minister Giridharilal Bhagirath Kumar stages a ‘koo’, and has convinced people that he is the answer to the crisis.&nbsp; He is now known as ‘PM Papa’, and picks up classic dictatorial ways — propaganda, statue-making, history-revising, and a gang of Shiva-worshipping ‘Fundys’.&nbsp; We are introduced to two complicated protagonists. The first is Kranti, a fetching young woman and ‘Madam Mao’, her Communist professor mother. The chef father loved classic rock and died by gas cylinder suicide. Kranti hates her mother, and the Communist group which congregates at her home to plot against PM Papa, although they seem to take forever to get anything done.&nbsp; Kranti has a complicated relationship with the handsome Bhaskar, the middle son of the Ghimirey family oligarchy that is aligned with the dictator. She loves him, but as Bhaskar gets more and more involved with her mother and the Communist group, finds herself heading out to the ‘Bhurey’ (Bhu-kampa Rey-fugee) tents, to spend time with poet Kabiraj.&nbsp; Kranti is also given to delusions, paranoia, and psychosis, convinced that Bhaskar’s family is spying on her, and that one in the Communist group has supernatural powers of suggestion that led to her father’s suicide. Despite mental issues, she marries Bhaskar and into the Ghimirey clan, and the complex nexus between business and politics.&nbsp; The second is Rozy, initially the genderqueer lover of PM Papa who he discovered in the streets, and is described as a ‘gorgeous homosexual’. She turns heads due to her sexuality and beauty, and gets more and more politically powerful as the story moves along.&nbsp; Upadhyay tells us Nepali writers writing in English often feel a pressure to create an “all-embracing world” (interview), but that is what he seems to be getting at with the monumental plot of his novel. Unlike the realism in his previous novels, this one drifts off into magical realism. His narrative blends the ever-present risk of a big earthquake and the actuality of political tremors. The speed of political upheaval seems a little unrealistic for anyone who lived through the 2015 earthquake, although the GenZ protests showed just how quickly a regime can be reduced to a heap of rubble. The age-old question: oppression can be overcome, but what comes after? The PM Papa character is a Gyanendra-Oli-Deuba-Prachanda-Modi-Trump-Papa Doc composite who is good friends with the not even thinly veiled President Corn Hair.&nbsp; Through the character of Kranti, Upadhyay conveys the dynamic between a parent and a child who is now a full adult, on relationships in Kathmandu as marriage looms, on pervasive corruption which one might denounce but have to take advantage of to get things done.&nbsp; Through Rozy, Upadhyay brings attention to the non-binary identity, one that has existed forever in Nepal, and although is discussed a lot in the West lately but not so much here. Upadhyay explores the origins, the present, and the various advantages and disadvantages of the queer.&nbsp; Storytelling in the early parts of the book oscillates between the real and absurd fantasy amidst the physical and political backdrop that does not have to be Nepal -- it could be Modi's India or Trump's America.&nbsp; The reader sees the world through Kranti’s psychosis, or PM Papa’s displays of power, such as when a ‘Sweej’ wrestler is beaten to death with a mace in a wrestling spectacle.&nbsp; These elements <a href="https://www.publishersweekly.com/pw/by-topic/authors/profiles/article/96329-samrat-upadhyay-wants-you-to-expect-the-unexpected.html" target="_blank">coagulate in the novel</a>, and Upadhyay has all the pages at his disposal to prod and push them against one another to see what happens. The novel is still at its best and most engaging when describing vulnerable scenes, of Kranti and her mister, or of Rozy’s messed-up childhood.&nbsp; Any Nepali reading his weighty novel can recognise the allusions and nudges such as the Tourist Area: Thamel, Open Stage: Khula Manch, Tri-Moon: Tri-Chandra etc. But anyone not from these parts may have a tough time keeping track. Keeping a notebook handy may be useful.&nbsp; Ultimately, the novel does work, it provokes and entertains. For best results, serialise the reading over 30 days, not 3 like this reviewer.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122005124_88d92d9a2c5718436354d9c1ce6a2576931ef3242a37f6b90d84da15fe96dd8d.jpg" data-media-id="editor_2" data-image-id="2025122005124_88d92d9a2c5718436354d9c1ce6a2576931ef3242a37f6b90d84da15fe96dd8d" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Darkmotherland NT"> </figure>  <h2>More things change, more they remain the same</h2> First US-published Nepali Samrat Upadhyay is the award-winning author of novels and short story collections like Arresting God in Kathmandu, The City Son, Mad Country, and Buddha’s Orphans. Upadhyay is also the Martha C. Kraft Professor of Humanities at Indiana University, where he teaches Creative Writing.&nbsp; Recently in Kathmandu, he talked to the Nepali Times over coffee in Boudha about his writing, his teaching, and his newest novel, DARKMOTHERLAND.&nbsp; Nepali Times: Darkmotherland is 732 pages long. What was it like writing a much longer book? Samrat Upadhyay: Torturous Ha ha ha. Around 2014 I started a story. I knew it was going to be a novel. It was about this woman who is accused of being a Mangalik. Then the big earthquake happened in 2015. I was in the US but my parents were still here, they were living in tents. Then I started thinking, what would happen if a dictator came to power. That’s how PM Papa was born. I think mostly because of his character the novel exploded. I had never written a character like him before. I don’t do any plot outlines when I write. Let’s see where it goes. I like the process of writing to lead to discoveries. If I knew everything then I’d get bored. Not knowing where the storyline might go is very exciting. All these different threads started coming in, the character of Kranti started taking on a big role. Her mother, a Communist-leaning professor, started taking shape. Kranti also had a love-interest from an oligarchical family. The novel just took off and I just continued writing. A novel is as long as it needs to be. The initial draft was 1,700 pages. I was writing pretty fast. I don’t pause to see if the sentences are pretty. I whittled it down, and by the time I sent it to my agent it was 1,100 pages. He was able to sell it to Soho Press. I worked with an editor who suggested some further cuts and expansions. The editing part was even harder than the initial writing, because by that time I was tired of looking at the novel. There was a bit of a delay because of Covid, then we got back on track. What’s your daily process of getting the words on paper? I am a morning writer. I get up in the morning and start writing. You can have all kinds of theories but there is this saying, Shut Up and Write. The writing is where the meat is. You encounter difficulties in writing that you may not encounter when thinking about it. I see this in my students. I knew this was a big project so I knew that if I wanted to get it out I would need to write a lot per day. I got a couple fellowships in the university that gave me a few semesters off teaching. I would write for about 4 or 5 hours. Sometimes I would give myself a 1,000 word deadline, but I’m flexible with it if I don’t get there. You have to be kind and patient. What is your inspiration behind the gender-queer character, Rozy? I’ve always been a strong supporter of LGBT. I would say that at this point half of my students are non-binary or on the gender spectrum. Some of them are going through transitions. In some ways Nepal has become more accepting, but in other ways not. I did a workshop with Blue Diamond Society, and heard pretty harrowing stories. I didn’t intend to create a gender-queer character, but it seemed like the novel was demanding that. Especially in terms of the tyrannical stronghold that PM Papa has over the entire country, it made sense that there would be a counterpart, I wanted to put these things in motion and see how they interact. As I was writing Rozy, her character became very formidable. How much do you draw from Nepali politics? Do you form characters off people you know? Not in a very concrete sense, but I’m always drawing from them. I grew up in the Panchayat System, and lived in Lainchaur. The palace was there. The monarchy was such an institution. But then I was in the US, so I wasn’t here when the pro-democracy movement happened. In some ways it felt like things had changed, but were the same in other ways. I feel the same way now. I do draw upon people. I think my father makes an appearance in my work in various forms, I disguise him, of course. You’ve taught creative writing for a while now, how is literature changing?&nbsp; My students are also writing non-binary characters, because they want to be reflected in the stories. This is something new that we didn’t have. White authors, characters were the default. People of Color on the margins. African American and then Hispanic, South Asian authors were always pushing back on this status quo. When I was growing up in the classroom we were reading a lot of white male authors, but in my own life I was reading Salman Rushdie, African, South African friends and writers. My students have a lot more interest in fantasy, many are writing dystopian. One student is writing a novel where the characters start playing a game, and then they enter the game, and an entire new world opens up. On the one hand there are complaints that students aren’t reading enough, which is true, but my students are producing smarter work. Writing that is a lot more insightful. The calibre of discussion in my graduate-level novel writing classes is mind-boggling to me, and makes me want to keep on teaching. Do Nepali writers who write in English feel a certain pressure, from the market or self-imposed, to make their stories more Nepali? My experience for a long time was that there was a pressure, I felt it true in my case, I was supposed to be the representative of every Nepali. But Nepali writers writing in Nepali are not asked, how are you representing Nepal. At that time there was a lot of pressure to write a novel that is all-embracing, that is supposed to speak on all aspects of the country. Politics felt like an integral part of it, that these novels had to make big political statements. I always felt like this was wrong. I mean, people have to write what they want to write. &nbsp;You write what you want to write, and if it resonates with readers, that’s great. If it doesn’t, that’s fine too. Art isn’t going to speak to everyone. We do a competition every couple of years called Writing Nepal. We make a call for stories, and we decide the best ones. I find it refreshing now that the writing isn’t all about Nepal. The best stories are quite varied. What are Nepalis writing about?&nbsp; Several of the stories are about the role of women in our society, done with a lot of nuance, about the sort of multitasking they have to do. Some of it was deeply historical, some dystopian, the coming of AI. Some of them have an old-timey type of feel, and some of them are very modern, contemporary. The general level of art in movies, TV shows, and novels seems to have regressed compared to say the 90s.&nbsp; I don’t think that’s entirely true. Publishing has been harder, for sure, but there are a lot of novels being published every year. My writing workshop had always been a good vehicle for short stories, but a lot of my students now—even undergraduates—are working on novels. I haven’t formulated my thoughts on AI, it is so new and has hit us so hard. Many of my students are using AI, especially when writing response papers to works of literature or peers, which I find appalling. That’s going to be a struggle. I tell my students, who are you fooling? If you feel that you want to be an artist, or a writer, then what’s the point of using AI? AI-generated stories are also just not that good. They’re almost too perfect, too well put-together, making moves that are easy to detect. There is something about human-written stories that are messy and exciting. But there are also plenty of students who want to do original work and don’t want anything to do with AI.

ritual

Chhath Parva

Prepping for Indra Jatra

Ancient Panauti’s French Connection

Some chicken, some neck

The sins of our mothers

Bhutan political prisoner dies in detention

A dystopian motherland