<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114111132/637219349c7e80680e0baa88jpeg.jpg" alt="" width="960" height="640"/><figcaption>Photos: AMIT MACHAMASI</figcaption></figure>A new survey of media trends in Nepal conducted nationwide earlier this year shows that the use of social media networks has left radio, tv and the print press trailing further behind. But even though they interact with and share social media content, most citizens have little trust in it.Sharecast Initiative Nepal conducted the survey among 5,582 respondents above 18 years in face-to-face interviews. They were selected from 351 local wards, rural municipalities, municipalities, sub-metropolitan cities and metropolitan city proportional to the population size from 77 districts. The sampling of the survey is based on the 2021 census results.The 2022 results are useful for tracking media consumption trends by comparing them to previous surveys and seeing the changing popularity patterns among various groups.Most dramatic changes have been in the decline in the audience for national and international news on radio, television and print in just two years. Compared to 2020, the percentage of respondents saying they watched television news fell from 47% to 31%. Newspaper and magazine readership for national news, already small, decreased further from 8% to 4%.Radio, which was once the main source of local news for Nepalis, especially in rural areas, has now fallen from 44% to 26%.Users seem to have migrated en masse to the internet. When asked about which medium they relied on for local news and information, respondents saying YouTube increased from 4% to 15% in two years – signifying the proliferation of channels on that platform that have usually sensationalised news and current affairs content.Read also: <a href="https://www.nepalitimes.com/review/nepals-new-digital-landscape/" target="_blank" rel="noopener noreferrer">Nepal’s new digital landscape</a>, Sonia AwaleThe percentage of respondents saying they got their information from Facebook rose from 21% to 41%, although the caveat here is that they may be clicking on links to the Facebook accounts of the mainstream media.Despite this surge in users of social networking sites, there appears to be a trust deficit. Radio, tv and print media still top the ranking for credibility, with only 3% of respondents saying they trust content on social media.Interestingly, trust in online portals is also a low 8%.In answer to another survey question, most respondents who said they do not read print media (85%) said they did not read newspapers and magazines because they were not available in the area or delivered at home. Other reasons for not reading were: stale content, boring, or they have other sources of news.On the other hand, while nationwide use of Twitter is very low, the number of print media readers who say they are also on Twitter is much higher (42%) than on Facebook (20%) or YouTube (20%).Left to their own devicesThe changing pattern of consumption of media content is determined by access to new information technology. Just as radio surged with Nepal’s rural radio revolution in the 1990s, and television took audiences away from print, the legacy media are now all in the same boat – competing with the internet for eyeballs and, therefore, revenue.Nepal’s mobile penetration rate is now reaching saturation, with 90% of individuals above 18 years in the survey saying they owned a hand phone. Of these, 67% were smartphones and can access data internet. Although this proportion has gone up sharply since previous Sharecast surveys, it shows there is still potential for growth if 4G access spreads and mobile data package costs come down.Read also: <a href="https://www.nepalitimes.com/here-now/nepalis-are-drifting-to-digital-media/" target="_blank" rel="noopener noreferrer">Nepalis are drifting to digital media</a>, Madhu Acharya and Bhumiraj Chapagain_________________<h2>An increasingly online nation</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221114111132/637219379c7e80680e0baa89jpeg.jpg" alt="" width="960" height="640">More than one-third of respondents above 18 years in a nationwide survey conducted by Sharecast Initiative Nepal said they do not have access to the internet.When asked why they are not using the internet, 62% of the respondents said it was because they did not own a device, and 29% lacked the confidence or skill to go online. Of the other responses, 19% said they feel too old to learn, 14% had neither the interest nor the need of the internet, and 7% were too busy doing other things. 7% said that although they would have liked to have access to the internet, there is no connectivity where they are.These results show that there are still a substantial number of adult Nepalis who are not online (6.4 million), and most of them do not own a device. Although, in answer to another survey question, nearly 90% of adult Nepalis say they have mobile phones (and 67% of them are smartphones), showing that internet penetration in Nepal is lagging behind phone use and has not yet reached saturation.Disaggregating data for internet use, Gandaki Province appears to have the widest internet use, with only half the respondents (46%) saying they did not have online access because they do not have a device. However, 50% of them said they were not using the internet because they did not have the skill — much higher than other provinces.Surprisingly, only 12% of respondents in Karnali Province said they did not have the confidence to use the internet. Overall, few respondents without access to the internet said they were interested in using it.Read also: <a href="https://www.nepalitimes.com/banner/how-nepals-media-landscape-is-being-transformed/">Nepal’s changing media landscape</a>, Sharecast InitiativeMore than 5,500 respondents took part in the nationwide survey and they were asked if their children between 6-12 years used the internet. Nearly half (47%) said their children did, 39% said they did not, and 13% did not have children in that age group.Again, the proportion of children with access to the internet is highest in Gandaki (69%). Karnali and Madhes trailed in children not using the net (66%) and (61%), respectively. Despite Kathmandu Valley being situated in Bagmati Province, it is behind Gandaki and Province 1 in internet use among adults and children.The 62.5% of respondents who have access to the internet were asked unprompted which apps they used the most. Facebook is still scoring highest with 91%, with YouTube (89%) and TikTok (56%). Buried in the long tail is Twitter with only 2% — surprising given how Twitter seems to shape the national discourse on everything from elections to gender-based violence —proving that Twitter users are from the more influential class of urban-based movers and shakers.Comparing the responses with results from the 2020 survey, Sharecast Initiative found a dramatic increase in the number of TikTok and YouTube users. These results show that social networking platforms are increasingly displacing the mainstream press where people have access to information and entertainment.As expected, TikTok is most popular among the young, its usage dipping with the older population. Twitter has a slightly larger following among the 16-24 age group (8%) but trails far behind other social networking platforms. But what it seems to lack in popularity, it more than makes up for its socio-economic demographics.Read also: <a href="https://www.nepalitimes.com/banner/mobile-nepal-is-hooked-on-youtube/">Mobile Nepal is hooked on YouTube</a>, Kunda DixitA sample of the estimated 12.2 million Nepalis who have access to the internet was asked if they regularly visited online news portals. Only 30% said yes (3.7 million). This is a surprisingly low result, which seemsto indicate that most internet use could be for entertainment or family engagement.Disaggregating this data by province shows that Bagmati has the highest proportion of internet users accessing news portals, with Karnali and Province 1 following close behind. Madhes Province has the lowest number (13%) accessing digital news sites.Despite having the highest internet use, Gandaki Province has the lowest proportion of respondents saying they accessed news portals which can only mean they use the internet for other purposes than as a source of news and information.The 30% of respondents who said they visited online news portals were asked what made them access those sites. Nearly half (48%) said they received push notifications to do so, while others just found the sites by browsing portals. But a majority (57%) clicked on links shared by friends on social media to visit news portals.The 62.5% of respondents who said they use the internet were asked if they thought the spread of disinformation was a problem in Nepal. More than 90% of them partially or fully agreed it was an issue. Only 7% of respondents think it is not a problem. Bagmati Province where Kathmandu Valley is located has the highest proportion (27%) of respondents who agreed fully that disinformation and misinformation was a problem.This would tally with previous surveys that indicate that although there is heavy use of social media platforms, the credibility of information they contain is considered low among most Nepalis.Read also: <a href="https://www.nepalitimes.com/here-now/digitial-path-to-social-buffers-in-nepal/">Digital path to social buffers in Nepal</a>, Ashraya DixitNepal Media Survey 2022 covers consumption patterns of radio, tv, newspapers and internet platforms. Nepal Media Survey Report available from <a href="mailto:NMS2022@sharecast.org.np" target="_blank" rel="noopener noreferrer">NMS2022@sharecast.org.np</a>

Kunda Dixit

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Nepal’s interface with information

<figure><img width="2002" height="1452" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111410114/637205409c7e80680e0b28a7jpeg.jpg" alt=""/><figcaption>Photo: UNICEF NEPAL</figcaption></figure>While ‘long-Covid’ has come to mean lingering symptoms among survivors of Covid-19 infections, in Nepal it connotes the long-term socio-economic impact of the pandemic on children.Even as the Omicron third wave spreads across Nepal, the government is struggling to vaccinate children down to age 12 and protect this vulnerable and unvaccinated age group from the virus. No vaccination has been announced yet for those below 12.Side by side with that threat, more than one in five Nepali households continue to struggle for food due to lack of money and disruptions in supply caused by the Covid-19 pandemic, according to the latest findings of a nationwide survey.The survey showed that in November, 21% of households struggled to obtain enough food, and nearly 10% of them had to reduce the dietary intake of children. However, while 60% of households surveyed in July 2020 said <a href="https://www.nepalitimes.com/latest/half-of-nepalis-lost-jobs-in-past-month/">they had lost jobs</a>, this number had declined substantially to 33% by November last year. Still, this means one-third of Nepali families are <a href="https://www.nepalitimes.com/editorial/pandemic-of-poverty/">at risk of poverty</a>, and this undermines Nepal’s steady success in reducing the rate of absolute poverty over the past two decades.The tracking survey has been conducted periodically by <a href="https://www.sharecast.org.np/">Sharecast Initiative Nepal</a> with support from <a href="https://www.unicef.org/nepal/media/15281/file/Assessing_Secondary_Effects_of_COVID_on_Families_and_Children_In_Nepal_-_CFT_Endline_Report.pdf">UNICEF Nepal</a> since May 2020 to monitor household income, health and education during the pandemic. The <a href="https://www.unicef.org/nepal/media/15281/file/Assessing_Secondary_Effects_of_COVID_on_Families_and_Children_In_Nepal_-_CFT_Endline_Report.pdf">Child and Family Tracker</a> has so far conducted 8 nationwide surveys to monitor and gauge changes in the livelihoods of more than 7,000 households. It tracks their access to jobs, water, sanitation and hygiene (WASH) and children’s access to education, including food intake and health, breastfeeding and pregnant mothers. <a href="https://www.nepalitimes.com/latest/new-nepal-lockdown-may-cancel-gains/">Nepali Times</a> has partnered with Sharecast Initiative in analysing some of this data over the past two years. The latest survey shows that nearly one in three families are in need of financial assistance, and many families continue to be indebted. Disaggregated data shows that Dalit families are still more likely to incur debt, require food and financial support as an immediate need.The number of families reporting loss of jobs worsened in surveys conducted between <a href="https://www.nepalitimes.com/latest/covid-19-impact-on-food-and-school-in-nepali-children/">May and July 2020</a> (climbing to as much as 60%) but has now come down to 19% in the latest survey conducted in November last year.A similar situation is seen for other parameters like <a href="https://www.nepalitimes.com/latest/covid-19-impact-on-food-and-school-in-nepali-children/">food shortage</a> and children out of school, with the impact of the lockdowns extending till late 2020, before improving in the past year. The most dramatic impact is seen in the <a href="https://www.nepalitimes.com/latest/learning-during-the-pandemic-in-nepal/">proportion of children who were not studying at all</a>, which came down from a high of 41% in May 2020 to only 3% in November 2021. (See graph below). <figure><img width="2318" height="618" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111410114/637205449c7e80680e0b28a8jpeg.jpg" alt=""><figcaption>Overview of Child Tracker Survey data for various parameters between May 2020 - November 2021.</figcaption></figure>Similarly, families which have members with disabilities, as well as female-headed households have said they have been reaching out for financial support, food, and money. Children of such families predominate in most deprivation indicators. The results in education are a bit more uneven. While 60% of parents polled were confident about sending their children back to school, 80% felt that their children are falling behind in their studies. Only six in every ten households said their schools had handwashing facilities, and only a quarter confirmed their children's classrooms practiced physical distancing.  As expected, the survey showed that children with disabilities were far more likely to face challenges with virtual learning, which has again returned to being the norm as schools stay closed after winter vacations due to the ongoing Omicron surge. Reports of domestic violence have gone up with 15% of households interviewed witnessing violence against women and children, including intimations, threats, insults and yelling. Girls are facing increasing pressure to marry early, and face discrimination in school enrolment.  One positive trend seems to be in the number of households that said they witnessed children working. Before the pandemic, a full 30% of families said child labour was present, this had gone down to 8% during the first lockdown in April 2020 and decreased further to 2% in the latest survey conducted in November 2021. Another positive trend was a higher level of awareness about Covid-19 transmission and precautions. Most families appeared to be taking the necessary precautions with 84% reporting that they wore masks during the holiday season, and 71% of those surveyed had already been vaccinated as of November 2021.  The rate of hand-washing and use of sanitisers also remain high. Together masking, distancing and hygiene could also have an impact on reducing other common water- and air-borne infectious diseases in Nepal like diarrhoea, typhoid, tuberculosis, measles, etc. <figure><img width="1190" height="1200" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111410114/637205479c7e80680e0b28a9jpeg.jpg" alt=""><figcaption>Awareness about Covid precautions May 2020 and November 2021.</figcaption></figure>Unrelated to Covid, the survey also showed that among more than 7,000 households approached there appeared to be a high percentage of them with disabled members, with the highest proportion (21%) being in Karnali Province with Madhes Province and Bagmati at 16% each. (See graph below). <figure><img width="1604" height="1242" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111410114/6372054a9c7e80680e0b28aajpeg.jpg" alt=""><figcaption>Households with disabilities. </figcaption></figure>Similarly, the survey also gives a glimpse of male out-migration with data showing one third of households in Gandaki Province being female-headed families. Madhes Province had the lowest proportion of women-led households (12%), with all other provinces showing about a quarter of families being female-headed. (See graph below) <figure><img width="1810" height="1092" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111410114/6372054d9c7e80680e0b28abjpeg.jpg" alt=""><figcaption>Female headed households by Province.</figcaption></figure>Interestingly, the survey also showed that female-headed households had a disproportionately higher number of children living with them. Children made up 38% of the total members in households led by males, while in female-headed households children made up 43% of the members.  <img width="936" height="1324" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111410114/637205509c7e80680e0b28acjpeg.jpg" alt="">Full report: <a href="https://www.unicef.org/nepal/media/15281/file/Assessing_Secondary_Effects_of_COVID_on_Families_and_Children_In_Nepal_-_CFT_Endline_Report.pdf">‘Equity Focused Assessment of Secondary Effects of COVID-19 on Families and Children in Nepal’ by Unicef and Sharecast Initiative’.</a>

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Nepal’s ‘long-Covid’ impact on children

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101148/636b77939c7e80680e064644jpeg.jpg" alt="" width="1500" height="1000"/><figcaption>Photo: BIKRAM RAI</figcaption></figure>With 96% of Nepali households now owning mobile phones, the country is fast reaching phone saturation. Of those with the devices, 61.5% have smart phones, and this proportion is expected to spike sharply in coming years.At present only 26% of Nepalis use the internet on a daily basis, but as more people upgrade to data phones, and to better connectivity and bandwidth, the online population will grow – with implications for society, politics and the e-retail economy.One of the most important shifts in the past two years has been the explosive growth in YouTube use – up from virtually zero in 2018 to 34% last year, and then almost doubling to 60% in this year’s survey. (See graph, right)The annual <a href="https://www.nepalitimes.com/review/nepals-new-digital-landscape/" target="_blank" rel="noopener">Nepal Media Survey</a> is carried out by <a href="http://www.sharecast.org.np/" target="_blank" rel="noopener">Sharecast Initiative</a>, and this year involved 4,830 respondents in 48 districts from all seven provinces in January and February.<a href="https://www.nepalitimes.com/banner/how-nepals-media-landscape-is-being-transformed/" target="_blank" rel="noopener">Comparing data for the past three years</a> allows us to track changes in the spread and popularity of platforms, devices and apps and also to break down data by province, gender, age, ethnicity, education, or income.“The most striking revelation in this year’s survey is the surging popularity of the YouTube platform,” explains <a href="https://www.nepalitimes.com/here-now/nepalis-are-drifting-to-digital-media/" target="_blank" rel="noopener">Madhu Acharya of Sharecast Initiative</a>. “The proliferation of new YouTube channels in Nepal is fed by this voracious demand for videos on mobile devices.”Still, YouTube has a lot of catching up to do, as <a href="https://www.nepalitimes.com/banner/facebook-nation/" target="_blank" rel="noopener">nearly nine million Nepalis now have Facebook accounts</a>. The survey showed that 88.7% of respondents were on Facebook. But this was only a marginal increase from last year, which may suggest that the platform is maxing out. Answers to a multiple-choice question revealed that 35.6% are also on Messenger and 7% on WhatsApp, both owned by Facebook.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101148/636b77969c7e80680e064645jpeg.jpg" alt="" width="640" height="365">Sharecast disaggregated the data for Facebook to show that there were more men using it (94%) than women (82%), and more unmarried people on it (94%) than married (87%). The word ‘internet’ is often used synonymously with ‘Facebook’ by Nepalis, and when it comes to the proportion of Facebook users among survey respondents, there is almost no difference between the lowest income bracket (88.5%) and the highest earners (87.9%).Read also: <a href="https://www.nepalitimes.com/here-now/nepalis-are-drifting-to-digital-media/" target="_blank" rel="noopener">Nepalis are drifting to digital media</a>, Madhu Acharya and Bhumiraj ChapagainIf this is surprising, so is it that more people in rural areas (88.6%) use Facebook than in the cities (87.5%). Most <a href="https://www.nepalitimes.com/editorial/face-to-face-with-facebook/" target="_blank" rel="noopener">Nepalis with Facebook</a> accounts are in the 16-44 age group, however the app has a strong user base even among people above 60, (81%) which could have to do with parents’ desires to communicate with grown children studying or working abroad.There are significant differences in the demographics of Facebook and YouTube users. City-dwellers tend to be on YouTube more (71%) than villagers (48%), and only 22% in Far Western province say they watch videos there (possibly because of lack of bandwidth). Perhaps most surprising is that YouTube channels are most popular among people above 60 -- could it be that older people are clicking on religious programs?The sustained popularity of the <a href="https://imo-messenger.en.uptodown.com/android" target="_blank" rel="noopener">Imo messenger app</a> is possibly due to the large numbers of Nepali workers in West Asia. Breaking down the responses shows that nearly twice as many women said they used Imo than did men, and most of these were from poorer families in rural areas.Among other apps, despite the apparent popularity of TikTok, only 3% of survey respondents said they used it. Interestingly, the number of women TikTok users was more than double that of men users, and most were unmarried.  Although Twitter posts are quoted often by the mass media, the numbers of its users are still low (1.3%) and while many city-based startups use Instagram for marketing, only 3% of Nepalis are on the platform.<h2>Nepal’s legacy media retains readers despite social-media spread</h2><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101148/636b77989c7e80680e064646jpeg.jpg" alt="" width="1500" height="1046"><figcaption> </figcaption></figure>The results of the Sharecast Initiative Survey 2020 show that the proliferation of mobile internet has put pressure on print and broadcast media, and that although the audience for traditional media has shrunk in the past, it is holding on to its readership for now.Ninety-six percent of Nepal’s households own at least one mobile device and more than half of those are smart phones. This means that the spread of 4G wireless is bringing <a href="https://www.nepalitimes.com/banner/how-nepals-media-landscape-is-being-transformed/" target="_blank" rel="noopener">millions more Nepalis within reach of mobile data.</a> In fact, the survey shows a surprisingly narrow urban-rural digital divide. The surge in mobile-based internet use is clearly visible in the <a href="https://www.nepalitimes.com/here-now/nepal-is-becoming-a-nation-of-net-addicts/" target="_blank" rel="noopener">sharp rise in YouTube users</a> from single digits to 56% in three years.Nepalis have benefited from instantly available news and easy access to video on pocket devices. The biggest impact of the migration of readers to the internet is on advertising -- as the audience goes online, advertisers are starting to follow the eyeballs.While only 26% of respondents said they used the internet every day, daily logins are highest among the educated (60+%), and among civil servants (54%). A stark geographical digital divide persists between Bagmati Province (41%) and Far Western Province (6%).Read also: <a href="https://www.nepalitimes.com/here-now/survey-is-wakeup-call-for-nepal-government/" target="_blank" rel="noopener">Survey is wakeup call for Nepal government</a>, Rameshwar BoharaSome 4,830 respondents in all seven provinces were surveyed by Sharecast Initiative in January and February this year to measure their ownership of communication devices, mass-media consumption patterns, and views on the press. The annual poll also tracks the popularity of radio and television channels and current trends in social-media engagement and internet user habits.The survey shows a profound proliferation of news and entertainment portals and YouTube channels, with legacy media scrambling to play catch up. Surprisingly, listenership of Nepal’s rural FM radio stations has not decreased, staying at about 28%.Nearly half the respondents said they relied on FM radio for local news, and interestingly, Facebook was the source of local news for 20% of them. Most people do not have a radio receiver at home anymore, and 90% listen to radio programs on their mobiles.The total number watching television every day is much higher at 41%, and like with radio this figure has stayed constant for the past three years. Not surprisingly, the numbers watching television daily was twice as high in cities as in villages.The number of people reading newspapers has actually increased from 6% in 2018 to 9.8% in the latest poll. More men than women read newspapers, and readers tend to live in the cities and belong to a higher income bracket. Sobering fact: 78% of Nepali women say they do not read newspapers at all.Read also: <a href="https://www.nepalitimes.com/review/nepals-new-digital-landscape/" target="_blank" rel="noopener">Nepal's new digital landscape</a>, Sonia AwaleDespite the drift towards the internet, however, the proportion of people who say that they rely on traditional media for national and international news has increased slightly in the past three years. <a href="https://www.nepalitimes.com/editorial/new-news/" target="_blank" rel="noopener">In 2018, 36%, 38% and 4% of respondents</a> said they got their information from radio, television and newspapers/magazines respectively. By 2020, those figures were 45%, 47% and 8%.Nepalis may follow social-media posts, but only 2% said they trust the information on them. The mainstream press is not seen as credible either, but the level of trust in radio, television and newspaper content is higher than the trust in social media.  The reason most people said they do not read print newspapers and magazines is because these are not available in their localities.MethodologyNepal Media Survey 2020 is a national-level poll and part of an annual effort by Sharecast Initiative Nepal. Field work was carried out between 16 January and 15 February 2020. The total sample size was 4,830, covering 48 districts in all seven provinces. Sampling considered three main factors: geography, ecological region and place of residence. The margin of error is +-1.2% at national aggregate. Interviews were conducted face to face at the interviewee’s residence using the Ona digital data collection tool on GPS-enabled mobiles and tablets. Sharecast used multiple measures for data accuracy and quality. The process was led by Madhu Acharya, Bhumiraj Chapagain, Ramesh Adhikari and Balkrishna Khadka.<a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="http://www.sharecast.org.np/" target="_blank" rel="noopener">www.sharecast.org.np</a>

Mobile Nepal is hooked on YouTube

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

Kangchenjunga: too sacred to climb?

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

SLAPPing Democracy

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

Saving the Kusunda language from extinction

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