<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05c49c7e80680e0a5f27jpeg.jpg" alt="" width="1142" height="640"/><figcaption>Photos: SAGLO SAMAJ</figcaption></figure>Janakpur, the birthplace of Sita and the cradle of the Mithila civilisation, is seeing a revival of its heritage, culture and traditional art.The origin of <a href="http://archive.nepalitimes.com/news.php?id=8294#.YN_dOy8w3u1" target="_blank" rel="noopener noreferrer">Mithila art</a> is rooted in the legend of King Janak ordering his subjects to paint walls of homes to welcome Lord Ram when he came to ask for his daughter Sita’s hand in marriage.Mithila paintings then were done at weddings, festivals and feasts using flour, clay, and cowdung. The artists were mostly the women of the family, who bore the decorative responsibility in their homes. As the art evolved, the paintings became more than a way to beautify homes — they provided women with a creative outlet to tell the stories of their lives.This centuries-old art form has now gone commercial, enabling <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/colour-play-mithila-art-janakpur,796" target="_blank" rel="noopener noreferrer">female artists</a> to hone skills passed down from one generation of mothers to the next generation of their daughters. This now gives them financial independence, recognition and respect within Nepal and, increasingly, across the world.<a href="https://archive.nepalitimes.com/article/nation/nation-bhaktapur,597">Bhaktapur’s Mithila influence</a>, Bhaskar Koirala<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05c69c7e80680e0a5f28jpeg.jpg" alt="" width="1440" height="807">Madhumala Mandal was born and raised in Kuwa village near here, where Mithila culture is as ingrained into young girls as household duties and responsibilities. Guided by her grandmother and mother, Mandal would paint pictures of deities to decorate the doors and walls of her house.But her interest in the traditional draughtsmanship soon stretched beyond the walls of her home, she would make shapes out of clay and paint idols on trips to the village mela. <figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05c99c7e80680e0a5f29jpeg.jpg" alt="" width="1920" height="1080"><figcaption> </figcaption></figure>“Even while I was out herding cattle and doing farm work, I was always drawing idols and shapes on the ground,” she recalls.Mandal would eventually have a family of her own, but she retained her passion for Mithila art. She now works at the Women's Development Centre in Janakpur where she creates Mithila paintings on canvas.“It took many years for me to convince family and friends that I was doing the right thing,” she explains.Mandal’s four brothers went to school, but as the sole daughter in the family, she was excluded. Having learnt to be independent from a young age and now with income of her own, she supports her own daughter’s education."The income and respect I earned through my artwork gave me the courage and the means to support my daughter,” she says. “This is the greatest achievement of my life.”Her days of drawing shapes in the mud long behind her, Mandal’s art now stays with traditional motifs but is almost impressionistic. Her work has been exhibited in the US and Hong Kong, and accent the walls of many homes across the world.The ancient Mithila kingdom spanned territory that now lies on both sides of the India Nepal border. Recently, there has been a renaissance of Mithila literature, dance forms and art.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05cc9c7e80680e0a5f2ajpeg.jpg" alt="" width="1440" height="804"><figcaption> </figcaption></figure>Acclaimed Mithila artist Mithileshwari Devi Karna was born and raised in Bihar’s Madhubani district and settled in Janakpur after marriage, grew up learning the Mithila art form from her mother in India.Karna used to train artists at the Women's Development Centre and faced similar experiences of societal pressure as many other women like Mandal in the Tarai who have chosen to become artists.Her community expressed disapproval when she prepared to travel overseas for an exhibition of her art. “People are always going to judge and make comments,” she says dismissively, “but I stood my ground, and went to Japan.”The steadfast pursuit of her art has earned her respect, financial security, and most importantly, self-satisfaction. Now, the 65, Karna was recently honoured by the Nepal Academy of Fine Arts and now only paints as a hobby. Even so, she is never without a paintbrush and canvas within reach.The popularity of Mithila art and handicrafts spread across the world after the 1980s due to Professor Rajendra Bimal and American artist Claire Burkert, who meticulously documented all the existing Mithila murals in Janakpur.Together, they established the Women's Development Center here in 1992 and trained women in Mithila art for the first time in Nepal, making sure that artists were financially independent through their art, and the techniques were preserved.As a result, the women who have received training and worked in the Centre have played a role in making Mithila art famous not only within Nepal but all over the world.<a href="https://www.nepalitimes.com/here-now/modern-mithila-art-that-bares-injustice/">Modern Mithila art that bares injustice</a>, Nunuta RaiSunaina Thakur is among those who institutionalised and promoted Mithila art internationally. Thakur organised Mithila art exhibitions in India, Japan, and the US, and now runs her own art gallery in Janakpur where she employs and trains 30 female artists in the techniques as well as in running an art business.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05cf9c7e80680e0a5f2bjpeg.jpg" alt="" width="1440" height="800"><figcaption> </figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05d29c7e80680e0a5f2cjpeg.jpg" alt="" width="1920" height="1080"><figcaption> </figcaption></figure>“I have been constantly trying to mobilise unrecognised talent to empower artists and encourage gender equality, both through recruitment efforts and through the art itself,” says Thakur, “I now want to pass on what I know to the next generation of women.”<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05d59c7e80680e0a5f2djpeg.jpg" alt="" width="1920" height="1080"><figcaption> </figcaption></figure>Among the artists employed at Thakur’s gallery is Binita Devi Sah, who recently earned her first-ever paycheque through her own Mithila paintings. Family obligations and responsibilities towards her children had confined Sah at home for almost three decades, but when her sons completed their education. It opened the door for her to finally pursue her own interests.“I stepped out of my house 26 years after getting married and earned Rs12,000 through my work. I have not stopped sharing my happiness with other people even as my sons continue to tease me about it,” smiles a proud Sah. “We never thought that this art, which we learned to make as children, could be a means for earning a livelihood.”The Mithila museum at the Janaki temple has also played an important role in documenting and conserving Mithila art. The museum, established under the leadership of Mahant Ramat Peshwar Das, houses Mithila paintings, sculptures, murals, decorative items as well as Maithili music and hymns that showcase the rich history of the art form.Satish Shah, director of the Women's Development Centre, agrees that Mithila art in Nepal has not been able to evolve as much as it has in India where there are more well-equipped institutions. Moreover, the is Center is not as influential as it once was, and has become a cause for concern about the future of Mithila art and artists. The pandemic has made working conditions worse in the last two years, and it is difficult to pay the 40 artists employed.Yet, even as they hope for support from the local and state governments, Shah and Karna both acknowledge that elected officials in Janakpur and Kathmandu do not understand the importance of Mithila art and culture."The government must invest in preserving this institution as well as Mithila art,” says Shah, adding that leaders could start by displaying the paintings in their offices.Mithila art featured heavily during weddings, festivals and celebrations, and even in items of daily use in Janakpur city until two decades ago. The artwork decorating the streets of the city included depictions of ancient earthen houses, artistic interpretations of the traditional jhizhiya dance, daily household items, and vibrantly painted birds. But with modern life, the practice is slowly fading.<a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/review/mithila-representations-of-kathmandus-metamorphosis/" target="_blank" rel="noopener noreferrer">S C Suman</a>, former head of the Department of the Folk Arts at the Nepal Academy of Fine Arts, says the reason is that cement houses have replaced the clay walls where the paintings were done. Nepali galleries now import Indian Mithila paintings and pass them off as originals.“While commercialisation to a certain extent is necessary, hyper-commercialisation can also make it difficult to preserve Mithila art,” he says. “Nepali art is incomplete without Mithila art.”_________________<h2>Crossborder Mithila civilisation</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05d89c7e80680e0a5f2ejpeg.jpg" alt="" width="1280" height="720">Mithila art is the cultural heritage of the entire Mithila region, which was a single kingdom before being divided after the 1816 Sugauli Treaty. And while Colonial India got a bigger chunk of the state, Nepal retained 25% of the territory, including the capital of Mithila in Janakpur where the art form originated.When the state of Mithila was divided, the art form began to be referred to as Madhubani art in India. But Mithila and Madhubani art are one and the same, explains Sunaina Thakur.“As in Mithila art, Madhubani art, too, depicts the marriage of Sita and Ram, and the two art forms have the same style,” she adds. “The difference is that Madhubani art is more well known internationally than Mithila art.”Mithila art conservationist and campaigner Sudarshan Lal Karna says that the art form has not developed, or been promoted in Nepal to the extent that it has been in India, where it was first propagated in 1966.The then Union Minister of Bihar, Lalit Narayan Mishra, who was familiar with the art form, introduced his foreign guests to Mithila paintings. They in turn were amazed how similar they were to Picasso’s paintings.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05db9c7e80680e0a5f2fjpeg.jpg" alt="" width="1920" height="1080"><figcaption> </figcaption></figure>“That marked the beginning of the institutional development of Madhubani art in India,” says Karna, while there was no progress in Janakpur. The Women's Development Centre is one of very ew Nepali organisations that actively works to promote and nurture Mithila art.“But although the evolution of the art in Nepal is slower, the quality of the talent with the two nations are at par with each other,” notes Karna, who would like Mithila art to be included in the school curriculum, and not just in Province 2.

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Vibrant Mithila art thrives in Nepal

<figure><img width="731" height="548" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111012110/636cda4b9c7e80680e092eedjpeg.jpg" alt=""/><figcaption>Police raids on illegal home distillers do not even scratch the surface of the problem.</figcaption></figure>Last year about this time, one month into the coronavirus lockdown, 13 people died of a mysterious illness in a single village in Mahottari. A few weeks later in a Dhanusa neighbourhood, another 16 people died with similar symptoms: severe headache and vomiting.These two tragedies have long disappeared from the media headlines. And so has their cause: the consumption of home-made liquor.Nepal has laws against adulteration of food and the sale of edibles past their expiry date. Yet, a year after the deaths in Province 2 no one has been found responsible, there has been no justice, and no compensation for the families of the victims.“He came back complaining of a headache, I rubbed oil on his head, we even took him to Bardibas hospital, but he did not make it,” says Anbhauri Chaudhari, widow of Mahendra Chaudhari, a farmer who had consumed the liquor. <figure><img width="1308" height="668" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111012110/636cda4e9c7e80680e092eeejpeg.jpg" alt=""><figcaption>Anabhauri Chaudhari</figcaption></figure>The next day, their neighbour Mohan Chaudhari also complained of a headache. His family knew that a neighbour had died, so they looked around for an ambulance to take him to hospital in Janakpur. But by the time it came, Mohan Chaudhari had also died.“They said it could have been because he drank too much, or maybe they mixed something in the drink,” his brother Dasrath says.  <figure><img width="1306" height="673" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111012110/636cda519c7e80680e092eefjpeg.jpg" alt=""><figcaption>Dashrath Chaudhari</figcaption></figure>In the next few days, 13 people in Meghnath Gohanna village had died of similar causes. There was terror in the surrounding villages because everyone thought it was Covid-19. The bodies were tested for the coronavirus, but they came out negative. People turned to superstition to appeasing the gods to put a stop to the calamity.Local police started to investigate and through a different kind of contact-tracing than for Covid-19,  they found out that all the dead had consumed the same locally distilled liquor in the same shop. Autopsy results of the dead also showed alcohol-poisoning. <figure><img width="1310" height="608" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111012110/636cda549c7e80680e092ef0jpeg.jpg" alt=""><figcaption>Rajamata Devi Singh</figcaption></figure>“The usual liquor shops were closed because of the lockdown, but there was one woman in the village who was selling home-made spirit in her house. My husband and many others had eaten and drank there, she killed my husband,” says Rajmati Devi Singh, adding that the woman was later chased out of the village.Mamata Mahara’s father-in-law had come home late at night, and at about 1AM he started to writhe in pain. By morning he was dead. Ramrati Devi Mahara’s husband said her husband also started complaining of a headache at night, by 2AM he was in great pain, and by morning he died in hospital.“At first we did not take it seriously, but when they started dying one by one, we started having suspicions about the alcohol they consumed, and that was confirmed by the post-mortem,” recalls mayor Sanjiv Kumar Sah.Most alcoholic drinks contain various concentrations of the organic compound ethanol (C2H5OH) which is used in cleaning fluids and disinfectants, but is also present in wine and beer, and has addictive psychoactive properties. However, ethanol smells and looks similar to methanol (CH3OH) which is highly poisonous even in small doses, causing blindness and even death.  "Earlier, the villagers used to distil alcohol from molasses or grain, but as consumption grew they started adding all kinds of material including urea fertiliser,” explains journalist Rajkarna Mahato. “Driven by demand, there are many underground distillers over which there is no regulation and quality control. The ones who die are the poor who cannot afford commercial alcohol.”Mahato says that despite the series of deaths in the past year, there are no entries in the police records of people who have died of alcohol poisoning. “There is absolutely no government monitoring of this problem, there is no concerted effort to raid the distillers and confiscate the equipment,” he adds.A month later in Dhanusa, 16 people died with similar symptoms, and there too the locals at first feared a coronavirus outbreak. The local authorities then went house-to-house to ask about where the dead had been in the past 24 hours, and that is how it was traced to a local house selling home-made liquor. “You cannot stop people from drinking, the fatalities are due to poor governance and a weak state,” says consumer rights activist Jyoti Baniya. <figure><img width="1309" height="672" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111012110/636cda579c7e80680e092ef1jpeg.jpg" alt=""><figcaption>Mayor Sanjiv Kumar Sah</figcaption></figure>There are two laws against harmful food items, even though they do not specifically relate to poisonous or adulterated alcohol. But if people who consume spurious liquor die, those selling the product are liable to be tried for manslaughter. The Alcohol Law of 1975 stipulates taxes on the sale of alcohol products, and also prohibits the sale of alcoholic beverages without a license. However, despite the spate of deaths, no one has been tried and punished for these crimes in Dhanusa and Mahottari last year. In fact, some of the perpetrators are carrying on with the same business.“Usually, the police acts after the deaths have occurred. What the point of that? Preventive action could have saved the lives,” says Mayor Sah. “We are not going to solve this problem if we catch the culprits after people have died, and then let them go after some time in jail.”However, the issue in Dhanusa and Mahottari is that even one year later, no one has been caught. So there is no question of letting anyone go. Police inspector Prakash Bista says one of the sellers of liquor was investigated after the events last year, but could not be arrested because of the lack of evidence. <figure><img width="1308" height="668" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111012110/636cda5a9c7e80680e092ef2jpeg.jpg" alt=""><figcaption>Prakash Bista, DSP, Nepal Police</figcaption></figure>“This is what it means to be poor, we have a hand-to-mouth existence,” says a relative of one of the victim, Shivanarayan Mahato. “We do not have the power to pursue justice or compensation.”

Getting away with killer liquor

<figure><img width="1500" height="844" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111152/636cd7fc9c7e80680e092e19jpeg.jpg" alt=""/><figcaption>A farmer feeds a buffalo in Banke's Kamdi village. Buffalo milk is the sole income source for farmers in the village.</figcaption></figure>One year after Nepal went into a Covid-19 nationwide lockdown, there has been enormous economic fallout. While most reports have focussed on the impact on Nepal’s GDP growth rate, companies that have gone bankrupt and Nepal’s macro-economy, largely forgotten are stories of individual hardship.Despite the breakthrough vaccine development in the past year, the pandemic continues to impact millions of Nepalis. Those with means changed their professions, others are surviving on loans. But the pandemic-induced economic fallout means half of Nepali households are at risk of falling back into poverty.This week, the Himalmedia video magazine Saglo Samaj interviewed farmers, tourist guides, hotel operators and taxi drivers most affected by the crisis.No country for farmersBuffalo milk is the only source of income for farmers in Kamdi village of Banke. But for six months during the pandemic, they could not sell their milk, and even now do not get a fair price. Farmers take the rest of their milk to the Dairy Development Corporation's collection point, but payment is slow. Local dairies also buy some to make dairy products but with the tourism sector which consumes most of these products down, milk sales have been all-time low.“We sell some milk but the price is not good. Some days you get money, other times you don’t. We live in misery,” says dairy farmer Ramnaresh Yadav.Tulsiram Yadav has 13 buffaloes and used to sell 20 litres of milk a day. “This is what us illiterate people do, raise buffaloes, sell milk, there is no other occupation,” he says. “Milk did not sell well this winter, sometimes even the dairy doesn’t buy, and we have no income.” Guiding lifeUttara Manandhar has been a tourist guide, but lost her job after tourists stopped coming last year. “I know of many guides who changed their profession due to the crisis. I got into teaching myself. But we still have an attachment to the tourism sector and find it hard to adapt to other fields,” she says.She says she will get back to being a guide once tourists return. “In the past year  I have been reading and writing a lot. I’m ready for tourists to come back so that I can share my knowledge with them,” Manandhar adds. <figure><img width="1500" height="844" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111152/636cd7ff9c7e80680e092e1ajpeg.jpg" alt=""><figcaption>Tourist guides like Uttara Manandhar have had to switch professions after losing their jobs to the pandemic.</figcaption></figure>Shankar Bhattarai had been a tourist guide for 11 years, and also turned to teaching after the tourism sector collapsed. “Even if I am in a classroom, I dream of travelling to the mountains,” says Bhattarai. “The hardest part is to adjust to a new job.” He says tourist guides could have been integrated into the Department of Archaeology to help in excavation work, adding: “We are ready to transfer our knowledge. Don’t leave us in this limbo.” <figure><img width="1500" height="844" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111152/636cd8029c7e80680e092e1bjpeg.jpg" alt=""><figcaption>Tourist guide Shankar Bhattarai turned to teaching after tourism came to a standstill.</figcaption></figure>End of hospitality The lockdown devastated the tourism industry, with least 1 million people losing their jobs. Luxury hotels in Kathmandu and Pokhara laid off hundreds of workers."We aren't asking the hotels for 100% salary. We just want simple meals and enough money to pay school fees of our children," says Kamal Ghimire of the Nepal Independent Hotel, Casino and Restaurant Workers' Union. The Airport Hotel in Kathmandu is a 3-star property with 62 rooms. Because of its location outside the gate of the airport, it used to consistently have 70% occupancy. The past year was a washout, and now barely 7% of the rooms are occupied.“The hotel used to be very crowded and even with our 100 staff, we used to hire additional workers to manage all the parties, seminars and conferences,” says owner Binayak Shah. “Today, we are working with about 10 employees and yet we are finding it difficult to pay wages or the electricity bill.”He says the pandemic has been worse than the Maoist insurgency, adding: “It is much more profitable to run a school or a hospital.”    <img width="640" height="323" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111152/636cd8059c7e80680e092e1cjpeg.jpg" alt="">No alternative to migration Ganesh Tamang worked abroad for six months and with his Rs500,000 savings bought a taxi. Unable to keep up with loan repayment, the bank took possession of the vehicle. “I still get up at five in the morning but instead of driving, I go to feed and milk my buffaloes,” says Tamang, who is now raising livestock and poultry to make a living.  <figure><img width="1500" height="844" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111152/636cd8089c7e80680e092e1djpeg.jpg" alt=""><figcaption>Taxi operator Sagar Bohora has no choice but to go abroad after earning almost no income in the past year.</figcaption></figure>Sagar Bohora also used to ply a taxi in Kathmandu for 16 hours a day, preferring to work in Nepal rather than toil in a foreign land. But with income nearly zero for the past year, he struggles to pay the medical bills of his elderly mother and his children’s education.  “My heart is against it, but I have no alternative but to go abroad,” he says. “I can’t sleep at night thinking about my piling debts.”Based on Episode 10 of Saglo Samaj, a tv magazine program produced by Himalmedia which is broadcast every Monday at 8:30 pm on Dish Home Channel 130.

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Covid’s collateral damage

https://youtu.be/EHbtiGbt9IAThe rotor of the Nepal Army Bell 407 helicopter is turned even before the cabin door is closed. The crew rushes through pre-flight checks, and is ready to take off for the 20 minute trip to an isolated village high up in the mountains of Kavre. There is not a moment to lose.Skimming the forested ridges on the eastern edge of Kathmandu Valley, the helicopter gains altitude as it approaches the village perched on the Mahabharat Range. The pilots consult a map to get the exact location right.The olive-green helicopter lands in a cloud of dust on a fallow terrace. The patient is 28-year-old Lokmaya Darlami, who has given birth that morning at the village health post. She is still bleeding profusely, and needed to get to hospital in Kathmandu as soon as possible. Earlier, Lokamaya’s husband and family had called the hotline to the President’s Program for Women Upliftment under the Ministry for Women. Children and the Elderly in Kathmandu. <figure><img width="680" height="471" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110101152/636cca1c9c7e80680e08bb4cjpeg.jpg" alt=""/><figcaption>Lokmaya being rescued from her village in Kavre when her bleeding did not stop after giving birth.</figcaption></figure>Section Chief Anju Dhungana had taken the call and asked about the mother’s condition, instructed the family to immediately get an endorsement from the health post, and noted the location of a landing spot.Dhungana then called the Nepal Army Air Wing, and said, “We have an urgent maternity rescue in Kavre.” Another call to the CDO in Dhulikhel to coordinate the rescue, and a last one to the relatives of the patient to assure them that a rescue chopper was on its way.Every day, at least three mothers die while giving birth all over Nepal. Despite remarkable achievement in reducing its maternal mortality rate (MMR) from 901 per 100,000 births thirty years ago to less than 240 today, Nepal still has a long way to go to meet the United Nations MMR target of 70 by 2030.The main factors in the reduction of MMR are: rising female literacy, fewer child marriages, the contribution of female community health volunteers, and increase in deliveries in health facilities after the recent spread of the road network. However, the graph is flattening out because of the lack of health care in remote areas. There has also been a spike in MMR during the pandemic in 2020.In fact Nepal’s first Covid-19 fatality was a woman who died on 16 May, ten days after safely delivering a baby at the Teaching Hospital in Kathmandu. She was sent home to her village in Sindhupalchok with symptoms of coronavirus but delay in getting her to hospital because the family could not afford an ambulance during the pandemic cost her life.  <figure><img width="736" height="460" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110101152/636cca1e9c7e80680e08bb4djpeg.jpg" alt=""><figcaption>Lokmaya in a semi-conscious state being carried to the helicopter.</figcaption></figure>The President’s Program for Women’s Upliftment is an initiative to save the lives of mothers at childbirth. It was launched in 2018, and has made air medevac of 170 mothers who may not have survived if they did not get urgent hospital treatment.Patients in 19 remote districts and parts of 29 districts that do not have roads can apply for rescue. Areas with adequate maternity facilities or road connectivity are not eligible. The program has an annual budget of Rs50 million.  Lokmaya is getting intravenous fluid as she is loaded into the helicopter which takes off immediately for Kathmandu with her baby and relatives. Along the way, blood covers the floor of the helicopter.  Lokmaya is semi-unconscious, and because the nurse at the health post had warned against it, her mother keeps stroking her, and playing a favourite song on a mobile pressed against her ear.The helicopter lands at Kathmanmdu airport, and Lokmaya is transferred to an ambulance which rushes her to the Maternity Hospital with siren blaring. The hospital itself was built in memory of the mother of King Birendra who died at childbirth at age 24 because of loss of blood.Lokmaya is treated, and two days later her condition had improved enough for her to sit up and breastfeeding the baby.Not all the emergency airlifts have a happy ending. Sometimes the relatives wait too long, at others the helicopter is not available, or is delayed by weather.   <figure><img width="960" height="540" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110101152/636cca209c7e80680e08bb4ejpeg.jpg" alt=""><figcaption> Ambulance at Kathmandu Airport, to take patient to the Maternity Hospital.</figcaption></figure>Recently, a mother who had just given birth at a private hospital in Biratnagar had post-partum haemorrhage. The relatives could not afford the hospital’s fees, and drove her home on a 12-hour journey to Sankhuwasabha.  They applied for an air ambulance, but it was too late for the mother.“Complications usually arise when it is a teenage pregnancy, a home delivery, or a maternity case that needs a caesarian that is no available in the village,” says Sangita Mishra, Director of the Maternity Hospital.  The program has the following criteria for eligibility for free emergency airlift: prolonged labour, if the baby in the womb has died, complicated pregnancy, post-partum haemorrhage, or those who cannot be treated at local facilities.  <figure><img width="2736" height="1824" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110101152/636cca239c7e80680e08bb4fjpeg.jpg" alt=""><figcaption>Pushpakala Rai of Solukhumbu with her baby after recovery at the Maternity Hospital recently. She got an emergency airlift after prolonged labour.</figcaption></figure>Pushpakala Rai of Solukhumbu had been in labour for five days, and was in intense pain.  Her husband applied for an emergency airlift, and she was flown to Kathmandu where the Maternity Hosptial performed an emergency caesarian, saving both mother and baby.“We mothers risk our lives giving birth,” says Pushpakala, “especially when there are health complications.”  Two days after Lokmaya Darlami was flown to Kathmandu, we go back to check up on her at the Maternity Hospital. She had received two sachets of blood transfusion, and was in stable condition. She smiles and says, “I thought I would die.”President’s Program for Women’s Upliftment hotline: 98416918, 98416068, +977 1 4200328Relatives need to get the following documents for rescue:Endorsement by CDO and Municipality officeLetter from local health institution

Nepal’s air ambulance saves mothers

<figure><img width="1920" height="1080" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111124/636cd21c9c7e80680e08f8f2jpeg.jpg" alt=""/><figcaption></figcaption></figure>Nearly 50 years after the United States government forced Nepal to ban the cultivation and use of cannabis, MP Sher Bahadur Tamang is on a crusade to have it legalised. The ban led to the impoverishment of Nepal’s poorest communities by eliminating this important cash crop. Driving it underground led to the formation of a police-politician nexus, and may have contributed to the rise of the Maoist insurgency decades later. In this interview on the Saglo Samaj tv magazine program, Tamang tells host Kanak Mani Dixit how his Cannabis Cultivation (Management) Act could benefit Nepalis.Kanak Mani Dixit: What led you to register the bill to allow the <a href="https://www.nepalitimes.com/latest/nepal-to-benefit-from-cannabis-legalisation/" data-saferedirecturl="https://www.google.com/url?q=https://www.nepalitimes.com/latest/nepal-to-benefit-from-cannabis-legalisation/&amp;source=gmail&amp;ust=1610588760560000&amp;usg=AFQjCNFhTaI-rOxG8QCbt8fqAHBFhpI1qg">legalisation of marijuana</a>?Sher Bahadur Tamang: Throughout this campaign, we worked with many researchers and experts realised the great medicinal and economic value of cannabis. After feedback from the research team, we tabled this bill in Parliament. We believe this is one of the ways to alleviate rural poverty. It also comes at a time when there is a push internationally to legalise not just medicinal marijuana, and the use of the plant for many purposes, including recreational cannabis. Why did you have to register a private bill in Parliament?We met with political leaders and parliamentarians, as well as members of the general public, after we introduced the bill. The 1976 law banned cannabis, criminalising its use. A significant number of the general public view recreational use of cannabis as being wrong and the users are condemned as गंजेडी drug addicts. We sought to counter that belief and create a conversation around the many benefits of cannabis. At a time when marijuana use is gradually becoming more and more open and legal globally, the discourse is also gaining momentum quickly here at home.Cannabis has been an integral part of Nepal’s social and cultural life, but it has carried a very negative connotation after the ban. Why?We worship Lord Shiva, a wise deity who recognised the great medicinal value of cannabis. Over the last 45 years, we were duped into believing that cannabis was harmful.How would this bill lift Nepalis from poverty?There is a competitive international market for cannabis. The country that forced us to ban the crop is now legalising or decriminalising it. Marijuana has been legalised for recreational use in countries like Canada and Uruguay, and for medical use in Thailand. But all of these countries need to cultivate the plants in controlled environments in massive greenhouses, which means the production costs are high. Nepal, however, has the right climate and soil conditions for marijuana cultivation, which means our produce will be organic. Moreover, Purple Haze, a more potent type of marijuana which grows in the Himalayan region of Nepal, is extremely valuable and could be an important cash crop. I believe that the United Nations will make marijuana legal and even encourage the world to plant it widely within our lifetime. The wide-ranging benefits are too important to ignore. <figure><img width="1778" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111124/636cd21f9c7e80680e08f8f3jpeg.jpg" alt=""><figcaption>Photos: SAGLO SAMAJ</figcaption></figure><figure><img width="1778" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111124/636cd2229c7e80680e08f8f4jpeg.jpg" alt=""><figcaption>Homesteads growing cannabis look relatively more prosperous than those belonging to subsistence farmers in Makwanpur.</figcaption></figure>There is a widely held belief that cannabis is a gateway drug to harder substances like cocaine and crystal meth. This campaign is entirely driven by science. That cannabis is a gateway drug to harder substances is a false assumption. On the contrary, it is an ‘exit’ drug, as controlled and prescribed marijuana use has proven to help people move away from substance abuse, including cigarette and alcohol addiction.Given Nepal’s poor governance record, do you think that cannabis cultivation and trade can actually be regulated transparently?Those who do not believe that regulation and transparency are possible, have no business being in positions of leadership. If one cannot work to overcome poverty and provide opportunities to citizens, why hold any office at all? <figure><img width="1488" height="2000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111124/636cd2269c7e80680e08f8f5jpeg.jpg" alt=""><figcaption>Nepal Police raids cannabis farms accompanied by reporters.</figcaption></figure><figure><img width="960" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111124/636cd22a9c7e80680e08f8f6jpeg.jpg" alt=""><figcaption>Farmers look on as police destroy, ready to be harvested cannabis crops in Makwanpur last week.</figcaption></figure>What is your answer to people who think the ban should stay and legalisation will lead to ‘mafiaisation’?If a national governing board monitors cannabis cultivation and collection for medical purposes, we will be able to take the product to the international market, create opportunities for foreign investment, and also generate employment nationally for farming and processing. Of course, the government will require that cannabis farmers and suppliers be licensed.There is the possibility of ‘mafiasation’, as you say, if we are only talking about recreational cannabis. However, the amount of money that can be earned from the medicinal product will far exceed the amount that would be earned from recreational sales. Moreover, cannabis will be the foundation through which Nepal can make the jump to other products in the future.What do the people of Rukum, Rolpa and Makwanpur, and also your own constituency in Sindhupalchok, say about your draft bill? The bill does not allow farmers to convert their entire land for cannabis cultivation, just a portion of it. If, for instance, farmers use a certain part of their land to cultivate marijuana, they will not sit idly by watching the plants grow while the rest of their land remains untilled. They might grow other food grains or vegetables on the rest of their property. And what they will not eat, they will sell, bringing in income. They will not need to leave home and head for the Gulf for employment. From what you say cannabis is not a gateway drug, but a gateway plant that will have a positive impact right across the national economy?Exactly. Everybody will benefit from it. But amending the current law is not enough. There needs to be a regulatory board to decide how much control local governments have over cultivation, how much land farmers will be allocated, and how much they will be allowed to cultivate. Local governments could also gain a certain percentage of the revenue earned from production. That is why a new law is necessary.Do you expect renewed obstruction to the bill from the international community like there was in the past?I do not think there will be any such pushback. The cost of production of cannabis in other countries is much higher than it would be in Nepal. When I began this campaign, many friends, international experts, and scholars got in touch with me to say that Nepal needs only to create a pathway for cannabis cultivation, all other resources required for processing will be readily available. There is also a significant market for raw materials. Lord Shiva himself may be giving his blessings for the bill to be passed. (Laughs) Yes, our sages whom we worship as gods knew the benefits of cannabis. And today, Nepalis who live in poverty or toil in the desert heat of the Gulf, are our new gods. This bill can give them financial security so they do not have to migrate. Those are the people who will benefit directly from this bill.  <img width="1426" height="797" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111124/636cd22d9c7e80680e08f8f7jpeg.jpg" alt="">This interview is based on the third episode of  <a href="https://www.facebook.com/saglosamaj" target="_blank" rel="noopener noreferrer">Saglo Samaj</a>, a tv magazine program produced by Himalmedia which is broadcast every Monday, at 8:30 pm on Dish Home Channel 130. Go online to watch a <a href="https://www.youtube.com/watch?v=UD3VhdPnEwE" target="_blank" rel="noopener noreferrer">trailer</a> of the program.

Why Nepal must legalise cannabis

<img width="1556" height="1092" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181156/636bea339c7e80680e087905jpeg.jpg" alt=""/>For over two centuries now, Nepal’s real 'frontline workers’ have been its soldiers who fought and sacrificed their lives in foreign soil for countries other than their own. The tradition continues, and is upheld by the Gurkha reputation for courage and ability to survive any hardship that is promoted in literature and art. Till the Malla period, it was unheard of for Nepalis to fight in foreign armies. In fact, it was the other way around: Kathmandu’s kings 300 years ago used to recruit soldiers from Telangana in South India and Afghanistan.It was only during the Anglo-Nepal war (1814-1816) that Nepalis started fighting beyond the country’s borders. Balbhadra Kunwar, who famously thwarted the siege of Nalapani Fort, joined the army of the Sikh maharaja Ranjit Singh. Even before the Sugauli Treaty ended the war, the British were already recruiting Nepali soldiers for the ‘Nasiri Paltan’ to fight against defending fellow-Nepalis. This went on to become the first-ever Gurkha brigade. Then on, ‘Gurkha’ soldiers have been fighting in many wars in different parts of the world to this day.Gurkha valour has always been interwoven with pain and death. But we do not hear much of that because most Nepali soldiers in those days could not write, and there are few testimonies of what they went through. It is only recently that censored letters by Nepali soldiers archived in Europe have thrown light on the pain and suffering in the trench warfare of France and Belgium, and prisoner of war camps in Germany, during World War I.A diary written by a Gurkha sergeant during the battle of La Bassée in northern France in 1914, and retrieved from his body by a German officer, Lt Alexander Pfeifer, has recently come to light.Just within the first five days of the start of World War I in July 1914, more than 15,000 British soldiers had been killed. Reinforcements arrived from British India, and among them were about 20,000 Gurkhas. Six hundred Nepali men were killed on a single day on 30 October 1914 in La Bassée. <img width="1182" height="388" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181156/636bea369c7e80680e087906jpeg.jpg" alt="">Many of the censored letters and diaries of Gurkha soldiers at the British Library and Museum give us an indication of their suffering in the battlefield. Because they did not fit the narrative of Gurkha ‘bravery’ and would have affected morale, the letters were censored and never received by their families in Nepal.These testimonies were a part of the dissertation of Nepali historian Pratyoush Onta, who painstakingly transcribed the letters in the 1990s. They describe the incredible courage, but also the pain, homesickness, and the insufferable wet cold of the trenches during the European winter.Selected excerpts:Worry about me.This war is fierce. Five of my friends from the Fourth Double Company have been killed. From the Second Company, one-third of the soldiers have lost their lives. The Gurkha Regiment has suffered a huge loss. And for those of us who are still alive, the chances of survival look slim. • • • On 19 May 1914 at five in the morning, our Fourth Double Company was attacked. We were 400 feet away from the German trench. We loaded our rifles with bullets, and stuck khukris in our mouths and went over the top.  Of all the wars that I have ever fought in, this is the most ferocious. Many from my company were killed, but we were able to capture the German trench. Because I was shot in my right elbow, I couldn’t move ahead with my company. By god’s grace the bullet didn’t pierce my bones. I am now in London and recovering. I will soon return to France and fight a good war with those Germans and kill them, because they aren’t human. They use poison gas to win a war. • • • You have been asking me about this place. This is like the fire and the frying pan. When I return home, we can talk about this. I will give you all the details, but I cannot promise you if that day will ever come. I could have written about the conditions here, but we are not allowed to share details. Many of our letters are opened and are censored. If we write anything against the orders given, the one who has written the letter will be punished severely. Dear brother, you must be going through a difficult time in your battlefield, but I understand. We are also suffering the same anguish. Brother, it rains a lot here and it is muddy. It is extremely cold, too. • • •I took part in an attack on a German trench in August. I was injured and had little sense of what was happening. I was taken prisoner by the Germans and sent off to their country. They cut my leg in the prisoners’ camp. I was then hospitalised for two months in Germany and later sent to Britain. They have now received orders to send me to India.• • •This is your brother Bahadur Pun, sending you my greetings. If you have three or four rupees, please send it to me. Along with that, if possible, please send some food, something to drink and some clothes. Dhaniram Pun and I are now prisoners of war in Germany.• • •My mother often said, ‘Leave your job, son, and come back home. Work in your own country, or you will suffer’. I wish I had listened to her. Now when I think of it, my heart fills with regret. <figure><img width="1500" height="1001" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181156/636bea389c7e80680e087907jpeg.jpg" alt=""><figcaption>सिपाहीको दु:ख, episode 1 of the tv magazine program Saglo Samaj</figcaption></figure>When the Germans realised that the British POWs spoke so many languages, they took this as an opportunity for linguistic research. They recorded the experiences of the Gurkha prisoners through their songs and folklore. Nepali researcher Alka Atreya Chudal at Vienna University has been given access to some of this material that includes early sound recordings of the Gurkha prisoners in Germany. Going through the archives at Berlin’s Humboldt Museum, Chudal found songs by Gurkha POW Jas Bahadur Rai that were recorded in 1915. Rai died seven months later, and his gravestone in a cemetery outside Berlin preserves the date: 3 January 1917. Although this was a model prison that the Germans used to show international inspectors, many Nepali prisoners succumbed to tuberculosis in winter.  “Jas Bahadur missed home, his songs and writings are a testimony to that, and more than 100 years later they have inspired me to do further research on the Gurkhas and their never-told tales of suffering,” Chudal says. <img width="1209" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181156/636bea3b9c7e80680e087908jpeg.jpg" alt="">There is a possibility that the writings and items belonging to Nepal’s soldiers recovered from Europe’s battlefields will finally be returned to their homeland. With them, we will learn about the other side of the Gurkha saga — the stories of yearning, pain beyond measure, of loves and lives lost.  Based on the first episode of Saglo Samaj, a tv magazine program produced by Himalmedia which is broadcast every Monday, at 8:30 pm on Dish Home Channel 130.

Tales of courage and suffering

<img width="1556" height="1092" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109191124/636bf1114b0ad905ca02f04ejpeg.jpg" alt=""/>For over two centuries now, Nepal’s real 'frontline workers’ have been its soldiers who fought and sacrificed their lives in foreign soil for countries other than their own. The tradition continues, and is upheld by the Gurkha reputation for courage and ability to survive any hardship that is promoted in literature and art. Till the Malla period, it was unheard of for Nepalis to fight in foreign armies. In fact, it was the other way around: Kathmandu’s kings 300 years ago used to recruit soldiers from Telangana in South India and Afghanistan.It was only during the Anglo-Nepal war (1814-1816) that Nepalis started fighting beyond the country’s borders. Balbhadra Kunwar, who famously thwarted the siege of Nalapani Fort, joined the army of the Sikh maharaja Ranjit Singh. Even before the Sugauli Treaty ended the war, the British were already recruiting Nepali soldiers for the ‘Nasiri Paltan’ to fight against defending fellow-Nepalis. This went on to become the first-ever Gurkha brigade. Then on, ‘Gurkha’ soldiers have been fighting in many wars in different parts of the world to this day.Gurkha valour has always been interwoven with pain and death. But we do not hear much of that because most Nepali soldiers in those days could not write, and there are few testimonies of what they went through. It is only recently that censored letters by Nepali soldiers archived in Europe have thrown light on the pain and suffering in the trench warfare of France and Belgium, and prisoner of war camps in Germany, during World War I.A diary written by a Gurkha sergeant during the battle of La Bassée in northern France in 1914, and retrieved from his body by a German officer, Lt Alexander Pfeifer, has recently come to light.Just within the first five days of the start of World War I in July 1914, more than 15,000 British soldiers had been killed. Reinforcements arrived from British India, and among them were about 20,000 Gurkhas. Six hundred Nepali men were killed on a single day on 30 October 1914 in La Bassée. <img width="1182" height="388" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109191124/636bf1144b0ad905ca02f04fjpeg.jpg" alt="">Many of the censored letters and diaries of Gurkha soldiers at the British Library and Museum give us an indication of their suffering in the battlefield. Because they did not fit the narrative of Gurkha ‘bravery’ and would have affected morale, the letters were censored and never received by their families in Nepal.These testimonies were a part of the dissertation of Nepali historian Pratyoush Onta, who painstakingly transcribed the letters in the 1990s. They describe the incredible courage, but also the pain, homesickness, and the insufferable wet cold of the trenches during the European winter.Selected excerpts:Worry about me.This war is fierce. Five of my friends from the Fourth Double Company have been killed. From the Second Company, one-third of the soldiers have lost their lives. The Gurkha Regiment has suffered a huge loss. And for those of us who are still alive, the chances of survival look slim. • • • On 19 May 1914 at five in the morning, our Fourth Double Company was attacked. We were 400 feet away from the German trench. We loaded our rifles with bullets, and stuck khukris in our mouths and went over the top.  Of all the wars that I have ever fought in, this is the most ferocious. Many from my company were killed, but we were able to capture the German trench. Because I was shot in my right elbow, I couldn’t move ahead with my company. By god’s grace the bullet didn’t pierce my bones. I am now in London and recovering. I will soon return to France and fight a good war with those Germans and kill them, because they aren’t human. They use poison gas to win a war. • • • You have been asking me about this place. This is like the fire and the frying pan. When I return home, we can talk about this. I will give you all the details, but I cannot promise you if that day will ever come. I could have written about the conditions here, but we are not allowed to share details. Many of our letters are opened and are censored. If we write anything against the orders given, the one who has written the letter will be punished severely. Dear brother, you must be going through a difficult time in your battlefield, but I understand. We are also suffering the same anguish. Brother, it rains a lot here and it is muddy. It is extremely cold, too. • • •I took part in an attack on a German trench in August. I was injured and had little sense of what was happening. I was taken prisoner by the Germans and sent off to their country. They cut my leg in the prisoners’ camp. I was then hospitalised for two months in Germany and later sent to Britain. They have now received orders to send me to India.• • •This is your brother Bahadur Pun, sending you my greetings. If you have three or four rupees, please send it to me. Along with that, if possible, please send some food, something to drink and some clothes. Dhaniram Pun and I are now prisoners of war in Germany.• • •My mother often said, ‘Leave your job, son, and come back home. Work in your own country, or you will suffer’. I wish I had listened to her. Now when I think of it, my heart fills with regret. <figure><img width="1500" height="1001" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109191124/636bf1164b0ad905ca02f050jpeg.jpg" alt=""><figcaption>सिपाहीको दु:ख, episode 1 of the tv magazine program Saglo Samaj</figcaption></figure>When the Germans realised that the British POWs spoke so many languages, they took this as an opportunity for linguistic research. They recorded the experiences of the Gurkha prisoners through their songs and folklore. Nepali researcher Alka Atreya Chudal at Vienna University has been given access to some of this material that includes early sound recordings of the Gurkha prisoners in Germany. Going through the archives at Berlin’s Humboldt Museum, Chudal found songs by Gurkha POW Jas Bahadur Rai that were recorded in 1915. Rai died seven months later, and his gravestone in a cemetery outside Berlin preserves the date: 3 January 1917. Although this was a model prison that the Germans used to show international inspectors, many Nepali prisoners succumbed to tuberculosis in winter.  “Jas Bahadur missed home, his songs and writings are a testimony to that, and more than 100 years later they have inspired me to do further research on the Gurkhas and their never-told tales of suffering,” Chudal says. <img width="1209" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109191124/636bf1194b0ad905ca02f051jpeg.jpg" alt="">There is a possibility that the writings and items belonging to Nepal’s soldiers recovered from Europe’s battlefields will finally be returned to their homeland. With them, we will learn about the other side of the Gurkha saga — the stories of yearning, pain beyond measure, of loves and lives lost.  Based on the first episode of Saglo Samaj, a tv magazine program produced by Himalmedia which is broadcast every Monday, at 8:30 pm on Dish Home Channel 130.

Nepal’s only international aviation gateway, at Kathmandu airport, will cut night-time operation hours to allow construction of taxiways, and airlines have been told to curtail flights. This is expected to lead to more than normal chaos during the height of peak autumn and spring tourist seasons at an airport that is congested even at the best of times. The airport will close from 10PM to 8AM from 8 November-31 March 2025. The taxiways will now connect to the thresholds at both ends of the runway, making the airport more efficient in handling higher frequencies of landings and takeoffs. The parallel taxiway extension will allow international flights to land every 4 minutes instead of the current every 7 minutes. At present planes have to wait to land until a plane taking off backtracks along the runway.&nbsp; Kathmandu is Nepal’s only airport with international operations, and it has only one runway that is only one way in from the south over the mountains. With the taxiway improvement, the airport will be able to handle 42 aircraft landings and takeoffs per hour — double the current capacity.&nbsp; The Civil Aviation Authority of Nepal (CAAN) has been trying to entice international airlines to also start flying to and from the other two international airports at Pokhara and Bhairawa (Lumbini) by slashing landing and handling charges. But so far only Nepal Airlines operates a weekly flight to Bhairawa from Kuala Lumpur.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241018161016_046569e53d1d66cd445cc66c697c0ef724810aec9f54bdf827481e3cd6b80c32.jpg" data-media-id="editor_0" data-image-id="20241018161016_046569e53d1d66cd445cc66c697c0ef724810aec9f54bdf827481e3cd6b80c32" data-rendition-name="original" width="2356" height="1134" loading="lazy" alt="Kathmandu airport expansion"> <figcaption>Kathmandu Airport Expansion plan with extension of taxiways to the thresholds of runways 02 and 20 that will limit airport operations from 8 November 2024 - 31 March 2025. Areas in blue are existing structures, including the international terminal which in future will be the domestic airport, and the new international terminal near the north end of the runway,</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241018121028_6e17cc2ee87c1b02d78cb54905825b7aa15299b7a00f5eddb01a59579ab85c1a.jpg" data-media-id="editor_1" data-image-id="20241018121028_6e17cc2ee87c1b02d78cb54905825b7aa15299b7a00f5eddb01a59579ab85c1a" data-rendition-name="original" width="1353" height="1328" loading="lazy" alt="Kathmandu airport NT"> </figure>  CAAN has reportedly told international airlines to cut their flight frequency to Kathmandu citing the shorter operation hours and has told budget airlines to shift some of their flights to Pokhara or Bhairawa, or face cuts. Many airlines currently operate regular flights to and from Kathmandu between 10PM and 8AM: Air Arabia to Sharjah, Fly Dubai to Dubai, Jazeera Airways to Kuwait, Cathay Pacific to Hong Kong, Singapore Airlines, several Nepal Airlines flights, and one of four daily flights by Qatar Airways to Doha. Jazeera Airways, FlyDubai, and Thai AirAsia have applied and got permission from CAAN to begin regular flights to Bhairawa’s Gautam Buddha International Airport. Starting 9 November, FlyDubai will start making a stopover in Bhairawa before flying on to Kathmandu. Immigration, customs and security are all fully functional in Bhairawa. In Kathmandu, the next phase of the airport upgrade includes converting the current international terminal for domestic operations, the construction of a new international terminal where the domestic departure area is now, as well as moving the hangars and the Nepal Army Air Wing to the eastern side of the runway. The apron area will also double its parking space for widebody jets. This is part of a Airport Capacity Enhancement Project that was initially funded through a $80 million loan from the Asian Development Bank (ADB), and the entire masterplan is expected to cost $800 million. This project is the latest upgrade to Nepal’s only international airport since it saw its first flight in 1949. The current international and domestic terminals are too small to handle the current annual traffic volume of 8.5 million passengers a year that is growing at 20% a year.

Kathmandu airport to cut flight hours

As Kathmandu becomes more congested and polluted, and with remote online work becoming the norm, many professional Nepalis are planning to retire in Pokhara, or move there.&nbsp; With its stunning mountain panorama, balmy winters and proximity to a profusion of wilderness areas, builders are responding to this demand with new townhouses, housing development and apartments. One such block of flats is the 10-storey <a href="https://sungavaapartment.com/">Sungava Apartment</a> located at Phulbari above the Seti River, near the point where it flows into and under Pokhara. The imposing structure near Manipal Hospital is almost complete, and on a recent visit the site was strewn with huge boulders unearthed while digging the foundation.&nbsp; The Seti brought down these boulders during a gigantic flood that geologists estimate happened 800 years ago when a chunk of Annapurna IV broke off and ploughed into the glacier below. Today, Sungava (means ‘orchid’) sits safely on a high terrace, 100m above the blue-green Seti and commands a view of Dhaulagiri, Annapurna South, Machapuchre, Annapurna III and IV.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024102411104_5f8fc736c86ea3c08d7bef43bb727081d3cc1a2caa55ae2b441717e6044de7e9.jpg" data-media-id="editor_1" data-image-id="2024102411104_5f8fc736c86ea3c08d7bef43bb727081d3cc1a2caa55ae2b441717e6044de7e9" data-rendition-name="original" width="2016" height="1512" loading="lazy" alt="High living below the Himalaya NT"> </figure>  The soil here is conglomerate that has solidified like concrete, and the boulders were extracted by heavy earthmovers. It is intriguing to think that these metamorphic rocks as big as cars, rounded by glacial grinding, were once a part of a much higher Annapurna IV. Even for those with little interest in geology, Sungava is an ideal place to contemplate the tectonic forces that pushed these peaks into the sky to be sculpted into delicate shapes by wind, snow, earthquake and avalanche over millions of years. The view of the Himalayan panorama from Sungava’s many balconies are breathtaking when not obscured by clouds, or the haze that drifts in from across the southern border. On most days, just watching the towering pyramid of Machapuchre (Tamu name: कतासुँ क्लिको) play hide and seek with the clouds is mesmerising. There are rocks aplenty at Phulbari, and it is probably the flowers that grew along the flat terraces e that gave the place its flowery name. The boulders will hopefully be turned into a rock garden while landscaping. An nearby restaurant complex is making the best use of the stones in its design, using flat rocks as outdoor benches and tables. Sungava was designed by the husband-wife architect team of Deepak Sherchan and Jyoti Joshi of <a href="https://thedarkmermaidamarbshrestha.blogspot.com/2013/12/creative-builders-collaborative-cbc.html">Creative Builders Collaborative (CBC)</a>, which also built Heritage Plaza, Indreni Apartment and numerous other projects in Nepal. Sadbhavana retains CBC’s trademark Newari-style masonry and here it borrows from the orange brickwork of the old town of Pokhara, integrating it with modern design elements. A few of those heritage houses are still standing in Ganesh Tole and Ram Krishna Tole in Pokhara’s old quarter.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024102411108_5eb64a4885961b6d30781cefeb1e8a313da313ac5227c7a66b60f0c7d48d6fab.jpg" data-media-id="editor_3" data-image-id="2024102411108_5eb64a4885961b6d30781cefeb1e8a313da313ac5227c7a66b60f0c7d48d6fab" data-rendition-name="original" width="1362" height="595" loading="lazy" alt="High living below the Himalaya NT"> </figure>  About 400m from the apartment past a bend on the river, and down below three tiers of terraces in the canyon is a suspension bridge. Below it, the Seti is still swollen with post-monsoon flow as it tumbles away in a hurry to head down south.&nbsp; Back at the apartment, it is quiet, far away from the hubbub of Lakeside a 15 minute drive away, and in the lap of greenery. There are 52 units at Sungava and it already has a close-knit prospective community of professionals, including doctors, publishers, engineers, and businesspeople from the renewable energy and IT sectors.&nbsp; Some residents say they opted for a second home in Pokhara to make it a ‘base camp’ to explore the Annapurnas with its many hiking trails made newly accessible with new roads. With the NRN citizenship law, overseas Nepalis can now also buy the flats. &nbsp; The floor plans include options for north and south-facing 3-bedroom apartments with verandas, and the facility has underground parking has EV charging, heated pool, sauna and gym. There are still some unsold apartments with panoramic views of the mountains and one can imagine oneself at the kitchen with its huge window, humming a ditty while preparing breakfast: “खाना पकाउँ हिमाल हेरेर...”

High living below the Himalaya

When the United Nations held its Summit of the Future at its headquarters in New York in September, many world leaders, including Nepal’s Prime Minister K P Oli, highlighted the effect of climate breakdown in increasing the frequency and intensity of natural disasters. What did not get as much attention was the long term impact of the climate crisis on food production. In fact, heat stress, weather extremes and the consequences on rain-fed agriculture is already being felt worldwide, undermining the chances of the <a href="https://unstats.un.org/sdgs/">UN’s Sustainable Development Goals (SDGs)</a> being met by 2030.&nbsp; The SDG’s 17 targets commit countries like Nepal to reduce poverty and inequality, end malnutrition, protect the natural environment, and ensure that citizens all enjoy health, justice and prosperity without leaving anyone behind.&nbsp; However, besides the impact of climate breakdown on agricultural production, in Nepal the area under cultivation is impacted by urban expansion, falling productivity and the need for expensive inputs like fertiliser and pesticides.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241019041052_626413c5baf4dae407ac9579231b41daeb51510aa636b75aeb7489d94cca6a62.jpg" data-media-id="editor_1" data-image-id="20241019041052_626413c5baf4dae407ac9579231b41daeb51510aa636b75aeb7489d94cca6a62" data-rendition-name="original" width="999" height="1500" loading="lazy" alt="urban agriculture in Kathmandu"> <figcaption>Kathmandu's urban sprawl is eating into its fertile cultivable lands. Photo: TAYLOR MASON</figcaption> </figure>  Now, a new study led by Nepali researcher Prajal Pradhan at the University of Groningen in The Netherlands looks at how urban agriculture may offer a solution to falling food production and meeting SDG targets. The researchers evaluated 1,450 publications exploring the contributions of urban agriculture with both positive and negative effects, and published their findings in the journal Cells Report Sustainability. Urban agriculture can help achieve 17 SDGs, positively influencing 81 targets. However, it could also undermine 51 goals.&nbsp; Read also: <a href="https://nepalitimes.com/here-now/the-vanishing-land">The vanishing land</a>, Taylor Mason “Urban agriculture offers immense potential for sustainable development, but realising this potential depends crucially on adopting practices that minimise its adverse effects while maximising its benefits,” Pradhan explains. Urban agriculture can substantially enhance urban food security, provide employment to the urban poor, serve as ground water recharge in built-up areas, and preserve open spaces that can serve as safe havens during disasters like earthquakes. However, it also presents problems like the potential health risks from contamination and the need for expensive inputs. &nbsp; “Urban agriculture plays a definitive role in advancing the SDGs, but achieving this requires tailored, context-specific solutions that address the unique challenges of different regions,” says Yuanchao Hu of Wuhan University in China and who is a researcher at the Potsdam Institute for Climate Impact Research. “But it needs equitable access and rigorous management of environmental risks.”&nbsp; Rapid urbanisation is eating into Nepal’s most fertile agricultural land, which means farming in remaining open spaces inside cities can be a viable alternative, especially as food prices rise.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241019041052_7b7c9413086226fbdc630d45acf772cfa1ced77a8970b9056ec5ec7e5226fdf8.jpg" data-media-id="editor_3" data-image-id="20241019041052_7b7c9413086226fbdc630d45acf772cfa1ced77a8970b9056ec5ec7e5226fdf8" data-rendition-name="original" width="1500" height="999" loading="lazy" alt="urban agriculture in Kathmandu"> <figcaption>A vegetable patch in between new houses in Thimi. Photo: TAYLOR MASON</figcaption> </figure>  “The conversion of Nepal’s most fertile land into cities is a severe problem,” Pradhan told Nepali Times. “Crop cultivation, horticulture, agroforestry, beekeeping, livestock rearing, or aquaculture can all be farming activities within and around cities.”&nbsp; The study makes recommendations for sustainable practices that build on the positive aspects of urban agriculture while mitigating the downsides, thereby promoting more resilient cities in future. Research shows that urban agriculture has been helping many countries attain SDG targets by enhancing food security and biodiversity while helping education and preservation of open spaces.&nbsp; Indeed, many farmers from the hinterland who have settled in Kathmandu Valley or other urban areas of the country have been practicing urban agriculture, leasing neighbourhood patches or cultivating roof gardens both out of necessity because of inflation and falling income to grow their own food, and also as a fulfilling hobby. Saurav Dhakal, a sustainability advocate with Story Cycle and now research fellow at the Asian Institute of Technology in Thailand, says there are socio-economic and environmental benefits of urban agriculture. “It provides benefits to all urban dwellers, regardless of their income status,” says Dhakal, “families get fresh food, and there are many other benefits like water retention, heat regulation and biodiversity. These are all public goods, so special government incentives may be needed.” It is not unusual to see vegetable patches and even paddy fields within inner city Kathmandu where an older generation of farmers are using available fertile land and <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/rooftop-gardens-kathmandu,1415">roof gardens to produce fresh, nutritious food </a>to reduce their dependence on food items that have to be bought after being trucked in from large distances.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024101905100_1291ce98dbbb8caed8702ac4b1d469b3e13016d7ecaaf3bfd5f91c974d3c0c77.jpg" data-media-id="editor_5" data-image-id="2024101905100_1291ce98dbbb8caed8702ac4b1d469b3e13016d7ecaaf3bfd5f91c974d3c0c77" data-rendition-name="original" width="1500" height="999" loading="lazy" alt="urban agriculture in Kathmandu"> <figcaption>An older generation of farmers are using any available fertile land to continue farming but it is getting more and more difficult. Photo: TAYLOR MASON </figcaption> </figure>  Nepal’s urban population grew rapidly from only 3.6% in 1991 to 25% today. There is large outmigration from the mountains to peri-urban areas of the Tarai, to Kathmandu Valley and Pokhara, with many young men then moving abroad for work. Kathmandu Valley’s population has swelled to nearly 3 million, and is growing at 6.5% a year. Dilip Shrestha, 71, used to work for Nepal Food Corporation, so he knew firsthand about inflation, shortages and vegetables with pesticide residue. So, when he designed his new house in Kathmandu, he built a spacious roof where he grows cucumber, ginger, garlic, coriander, onions, tomatoes, chili, beans, okra, pumpkin and lettuce. His family eats healthier, and he has reduced dependence on the market.&nbsp; The co-author of the Cell Reports Sustainability journal article, Daya Raj Subedi who is a PhD candidate at Beijing Forestry University, says urban agriculture also promotes inclusion and psycho-social wellbeing.&nbsp; He says, “A crucial finding of the study is the identification of opportunities and challenges associated with urban agriculture, it can promote sustainable transformation of society.” In Banepa, 55-year-old Bijaya Manandhar in her lifetime has watched the fertile farms of her neighbourhood that used to supply vegetables to Kathmandu, now completely built up with no open space left. The pandemic lockdown prompted her to turn to the family’s <a href="https://nepalitimes.com/banner/rooftop-agriculture-on-the-roof-of-the-world">ancestral livelihood by growing food</a> not on terrace farms, but on the roof terrace. Manandhar is now a part of <a href="https://nepalitimes.com/banner/rooftop-agriculture-on-the-roof-of-the-world%5C%5C">कौसी खेती र करेसाबारी क्रान्ती</a> (Rooftop Farming and Garden Revolution) which has an online membership of 52,000, and awards annual prizes to women who excel in urban agriculture.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241019041052_7257f5def8f823f35a799fa6f6825e153f2ffa406ac11325d4fe74049b79e96d.jpg" data-media-id="editor_8" data-image-id="20241019041052_7257f5def8f823f35a799fa6f6825e153f2ffa406ac11325d4fe74049b79e96d" data-rendition-name="original" width="1600" height="736" loading="lazy" alt="urban agriculture in Kathmandu"> <figcaption>Rooftop farming is gaining popularity as a form of urban agriculture. </figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241019041052_beff1a4494ce896dd8fd383ee1f518e5448bcf7ea8bb138255391c7bcb9769ed.jpg" data-media-id="editor_9" data-image-id="20241019041052_beff1a4494ce896dd8fd383ee1f518e5448bcf7ea8bb138255391c7bcb9769ed" data-rendition-name="original" width="4000" height="3000" loading="lazy" alt="urban agriculture in Kathmandu"> </figure>  Pradhan says the challenge now is to upscale such examples of successful urban agricultural practices so they support Neal’s efforts to meet SDG targets. He adds, “Crop cultivation around cities can be protected by land use plans and regulations. Promoting community-based agriculture, including rooftop gardens, requires community engagement and public-private partnerships across the food value chain.”&nbsp; Such support would accelerate the popularity of existing rooftop farming and community gardens in Kathmandu Valley, or kitchen garden initiatives in Pokhara, and building on traditional farming practices that are preserved and integrated into urban settings like in Bhaktapur and Banepa. In Lalitpur, the Women Entrepreneurship Facilitation Center promotes urban farming enhancing both sustainability and empowerment.&nbsp; Another co-author of the report, Yuanchao Hu from China says followup research of the team will aim to identify good practices in local urban agriculture practices. He adds, “There are examples of urban agriculture that optimise sustainability, ensuring that it remains a viable solution for cities globally while countries try to meet SDG targets.” Prajal Pradhan, Daya Raj Subedi, Kshitij Dahal, Yuanchao Hu, Prakriti Gurung, Sijal Pokharel, Sagar Kafle, Biplav Khatri, Sudeeksha Basyal, Monika Gurung, and Aruna Joshi. Urban Agriculture matters for sustainable development. Cell Reports Sustainability, 1:100217, 2024. [DOI: 10.1016/j.crsus.2024.100217] Prajal Pradhan (<a href="mailto:p.pradhan@rug.nl">p.pradhan@rug.nl</a>) This article is brought to you by <a href="https://nepalitimes.com/" target="_blank">Nepali Times</a>, in collaboration with <a href="https://inpsjapan.com/en/" target="_blank">INPS Japan</a> and <a href="https://sgi-peace.org/" target="_blank">Soka Gakkai International</a>, in consultative status with UN ECOSOC.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240630110640_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758.jpg" data-media-id="editor_14" data-image-id="20240630110640_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758" data-rendition-name="original" width="680" height="103" loading="lazy" alt="SDG logo"> </figure>

Back to the land in the cities

The 700-year-old Lakshmi Narasingha temple in Bhaktapur houses a rare half-lion and half-human incarnation of Lord Vishnu carrying the Goddess Lakshmi. The temple was destroyed in the 1934 mega earthquake that killed 10,000 people and destroyed many monuments in Kathmandu Valley. It was rebuilt by a German project in the 1980s, but as a single-storey structure instead of its original two-tier pagoda design.&nbsp; With new findings from in-depth research, Bhaktapur municipality began re-restoring the temple in 2021, preserving its original architecture.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241017131016_2fae38cce543ad7b1f6de632feb3e212e08ed1acedd747830e949d7b8e878f18.jpg" data-media-id="editor_0" data-image-id="20241017131016_2fae38cce543ad7b1f6de632feb3e212e08ed1acedd747830e949d7b8e878f18" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="In with the old in Nepal NT"> </figure>  “Our temples and heritage sites hold deep meaning. It is disheartening to witness how often they lose their original elements, whether by design or accident,” explains Kumar Chawal of the Consumer Committee of Bhaktapur. “There is a need to preserve our architecture and protect its historical value for future generations. Otherwise, we risk losing a vital part of our identity.” The Laksmi Narsingha restoration is similar to the Bhai Dega temple in Patan Darbar Square which also collapsed in 1934, but was rebuilt with a Moghul-style dome by the Rana government at the time. Only two months before the 2015 earthquake, heritage conservationists had started to rebuild Bhai Dega as the original three-tier based on early photographs. But priorities shifted when four other temples in the square were brought down by the 7.8M earthquake on 25 April 2015.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241017131016_697ea707d9ad163be5de5f2efbf5b70d3cab771adcc22f0fae6bf937c6cb0130.jpg" data-media-id="editor_1" data-image-id="20241017131016_697ea707d9ad163be5de5f2efbf5b70d3cab771adcc22f0fae6bf937c6cb0130" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="In with the old in Nepal NT"> </figure>  This showed how damage to monuments in Kathmandu Valley spanned from one earthquake to the next. Bhai Dega restoration remains half-complete to this day because money for its restoration ran out.&nbsp; Whereas Bhai Dega restoration was done by the Kathmandu Valley Preservation Trust with grants from western embassies and international foundations, in Bhaktapur it is the municipality itself that allocated the Rs30.7 million needed to restore the Lakshmi Narasingha temple. The expected date of completion is early 2025. The municipality and local communities are focusing on two main aspects: preserving the past and promoting localisation. The restoration team has designed a blueprint for the temple by using historical photographs and insights from older generations.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241017131016_182882fdc393c99e70d1d0490319e415229563666c4934e3a582426ebf00ca30.jpg" data-media-id="editor_2" data-image-id="20241017131016_182882fdc393c99e70d1d0490319e415229563666c4934e3a582426ebf00ca30" data-rendition-name="original" width="1200" height="560" loading="lazy" alt="In with the old in Nepal NT"> </figure>  “At first, the Lakshmi Narasingha temple had only one entrance, but during the demolition process, we uncovered the foundations of four doors. Now, we are restoring all of them. This is an example of how our ancient structures have changed over time, often without our knowledge,” says Chawal. “Constructing temples is not like building houses. They carry historical and spiritual values, which is why they hold a special place in our hearts,” he adds. By replicating ancient design elements and rebuilding the temple as accurately as possible to its original form, the team has stayed true to Bhaktapur’s soul. But the restoration also revived ancient techniques that were in danger of being forgotten, generating employment for woodcarvers, masons, and contractors. The community of Bhaktapur’s Gahiti neighbourhood near the famous Nyatapola Temple has also set aside specific days for locals to volunteer in the reconstruction work. This has encouraged young people to take pride in ownership of their heritage. Families have also supported the effort by donating funds for bells, the temple pinnacle, and other structural features to the temple.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241017131016_db850ec0c084cdbe54f65bee92dad2ad8122d20fd60ec87ec086fbb9d2f72bd6.jpg" data-media-id="editor_3" data-image-id="20241017131016_db850ec0c084cdbe54f65bee92dad2ad8122d20fd60ec87ec086fbb9d2f72bd6" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="In with the old in Nepal NT"> </figure>  “I feel at peace knowing I have contributed my sweat to restoring this temple,” said one volunteer. “It is our duty to preserve our temples and heritage. The Nyatapola area will look magical once this temple is completed.” Community mobilisation is a long-standing tradition in Bhaktapur. In the past, locals have actively participated in the restoration of other temples in the city, such as Bhairav and Nyatapola fostering a strong sense of ownership. This collective engagement has not only been crucial in preserving the city's historical monuments but also in strengthening the bond between local communities and their heritage, says officials at the municipality. While securing funding is essential, and the municipality showed it values heritage conservation, the Lakshmi Narasingha restoration is proof that active involvement and sense of responsibility of the local community is as important, if not more. Local involvement also means that the monuments will be cared for into the future, When locals take ownership of these efforts, the restored monuments are not only protected in the present but are also cared for in the future.

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