<figure><img width="960" height="1280" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1169c7e80680e0d7068jpeg.jpg" alt=""/><figcaption>Kailash Pradhan was one of many independent candidates to run in Sikkim's non-partisan municipal elections in 2021. All photos courtesy: KAILASH PRADHAN</figcaption></figure>Corruption was rife. There was rank opportunism. Service delivery was poor and impunity had become institutionalised. There was environmental degradation everywhere in the mountains. No, we are not talking about Nepal. This is Sikkim, which till 1975 was an independent Himalayan kingdom, and has been a state of India since its annexation. Like in Nepal’s 2022 polls, professionals fed up with the way Sikkim was being governed, and impatient for change decided to contest elections. One of them was architect Kailash Pradhan.  “When I noticed the state of affairs in Sikkim, I felt like an ostrich with its head buried in the sand,” recalls Pradhan. “I was thinking about architecture and beautiful designs, but that was not what Sikkim needed.”  Pradhan studied in Ahmedabad to be an architect and spent time in Zurich as an exchange student. But he always intended to come back and build a life in Sikkim. <figure><img width="853" height="640" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a11a9c7e80680e0d7069jpeg.jpg" alt=""><figcaption> </figcaption></figure><img width="853" height="640" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a11e9c7e80680e0d706ajpeg.jpg" alt=""><img width="853" height="640" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1219c7e80680e0d706bjpeg.jpg" alt="">Pradhan with fellow candidates from Upper MG Marg (left) and Lower MG Marg (right).“When people asked me if I was going to stay in Zurich, I often wondered to myself what I was going to do there that hadn’t already been done,” Pradhan says.He eventually came back to India, and spent some years in Delhi, being one of the very few Sikkimese architects to work with the government. In the early 90s, he returned to Sikkim, building his own architectural practice.As the years passed, Pradhan became more and more aware of the socio-politics of Sikkim. New Delhi had historically poured money into the geopolitically-sensitive state, with most people benefiting directly from federal grants.There was a lack of transparency everywhere. Sikkim’s nature was being destroyed by an infrastructure spree. Watching all this unfold, Pradhan started feeling a professional restlessness and he took up a job offer in Bhutan where he was witness to Bhutan’s transition from an absolute monarchy to a democracy.  <img width="853" height="640" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1259c7e80680e0d706cjpeg.jpg" alt=""><img width="853" height="640" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1289c7e80680e0d706djpeg.jpg" alt=""><img width="853" height="640" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a12c9c7e80680e0d706ejpeg.jpg" alt="">Five years later, he returned to Sikkim with a fresh perspective, inspired to do more activism back home. In 2020, Chief Minister Prem Singh Tamang’s government amended the Sikkim Municipality Act, abolishing party-based municipal and local elections.Candidates contesting municipal elections could not be affiliated with any political party, and could not receive direct or indirect support from them. Essentially, candidates for local governments were independent. When municipal elections were announced in Sikkim in early 2021, Pradhan’s friends, including his business partner, approached him to contest the election.“My knee-jerk reaction was to refuse,” says Pradhan, having not been interested in anything political till then. But he was familiar with politics, since his father had been a government employee, and his uncle was active in the anti-Chogyal revolution in the 1970s leading to a referendum that abolished the monarchy.Eventually, Pradhan filed his candidacy and became one of 64 aspirants in two wards of Gangtok Municipal Corporation. Pradhan and his team deliberately did not seek funding from businesses and contractors, conducting a ‘zero-budget’ campaign. <img width="853" height="640" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1309c7e80680e0d706fjpeg.jpg" alt=""><img width="853" height="640" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140216/63e3a1329c7e80680e0d7070jpeg.jpg" alt="">Pradhan with his campaign team and volunteers.“When parties need money they reach out to businesses, and then become crony capitalists, giving rise to oligarchies,” says Pradhan. But supporters would voluntarily support him with cheques for small amounts, food, beer.  By this time, Pradhan was known among locals for stopping the Sikkim government from felling almost 400 trees to make way for new roads. His team had around 25 volunteers: friends who were photographers, graphic artists, filmmakers -- and social media became his medium to reach voters. Pradhan lost in both Gangtok wards in Municipal elections in 2021. The winning candidates belonged to the governing party, even though it had not explicitly thrown its support behind them, as per the rules. “You can take the party out of elections, but you cannot take the party out of voters,” Pradhan explains, admitting that he may not have been able to connect to grassroots voters who may not have had access to his social media outreach.  But Pradhan is encouraged by the people he met and the team he built throughout the campaign. He says, “We connected the most with young people who are much more egalitarian and have much less ego. And while the winners indicated that things have gone back to normal, it was good to see so many independent candidates contesting the election.”Next time, anyone contesting from Sikkim could take a tip or two from Nepal’s own independent mayors elected in 2022, and the independent Rastriya Swatantra Party (RSP) which rose to become the fourth party in Parliament just five months after it was formed.

Shristi Karki

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An architect of a better Sikkim

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20230208140212/63e39fbb9c7e80680e0d7007jpeg.jpg" alt="" width="1500" height="1125"/><figcaption>Self portrait by Smyrna Samten Sherpa.</figcaption></figure>“All of us write songs. All of us make music.”I pause when I hear you say this. I want to say, I do not know anything about music. Instead, I say, tell me more.You carry on: “Playing with thoughts is also emoting. It is not very different from writing a lyric or composing music. It is song-writing and melody-making. Voice is just an instrument after that.”You describe songwriting as a form of storytelling, where one borrows from the conscious as well as the subconscious, like all storytelling.Friends from nowhereThe first time I heard you sing was on Instagram. You were seated on the floor of your room, guitar cradled on your lap, your fringe forming an awning for your face as you sang. The floorboards stretched all the way behind you, racing towards the balcony. Above it, the hills rose, forming a fortress for your room in Gangtok, <a href="https://www.nepalitimes.com/banner/letting-go-of-sikkims-ghost/" target="_blank" rel="noopener noreferrer">Sikkim</a>. In my head you were a magician-- your voice, the deepest I had ever heard and your background, surreal.The <a href="https://www.nepalitimes.com/banner/chinas-surge-should-nepal-be-worried/" target="_blank" rel="noopener noreferrer">pandemic</a> had just set in.I think my head draws this image of you from a collage of images I have put together from your social media. <a href="https://www.nepalitimes.com/banner/avoiding-the-quicksand-of-social-media/" target="_blank" rel="noopener noreferrer">Social media</a> allows for that to happen-- you can re-live many moments vicariously. It is what I have done through your stories.Now, sitting across me, you are somehow transported across time and space to a coffee table in a cafe in Kathmandu.The homecoming“If someone speaks two Nepali words or talks about Nepali music, it is like primal instinct, my body and mind react to it.” But you did not realise the real connection until you were in the land, “amongst its people”.You mention <a href="https://www.youtube.com/watch?v=FB4lfrJLNy4" target="_blank" rel="noopener noreferrer">Jerusha</a>, <a href="https://www.nepalitimes.com/banner/a-sky-full-of-images/" target="_blank" rel="noopener noreferrer">Bartika</a>, Yugal, <a href="https://www.nepalitimes.com/here-now/bipul-chettri-back-in-kathmandu/" target="_blank" rel="noopener noreferrer">Bipul</a>. I start to gather fragments of your thoughts on my phone in the form of notes, while my heart busts with questions.In December, you posted a cover of Danny Denzongpa’s Chiso Chiso Hawa Ma, giving the song a life away from the original sound track. I ask what you think of how Nepali audience always want to lay a claim on <a href="https://www.nepalitimes.com/banner/arko-the-nepali-minstrel-from-bengal/" target="_blank" rel="noopener noreferrer">Nepali artists from India</a>.“Kathmandu has always been that home to Nepali musicians all across the globe, especially the hills of Kalimpong, Darjeeling, Kuresong and Sikkim. People here have always received them, listened to them, allowing them to teach in schools and explore their creative side. So, it is okay for Nepali people to claim Danny. I think it comes from a place of love and acceptance,” you smile and I do, too. Art is indulgence but also struggleYour parents are proud of you being Dr Smyrna Samten Sherpa. Your father, who placed a guitar in your arms when you were ten and prodded you on to the stage asking you to sing at church, still much prefers to introduce you as a medical professional.So, there is a catch in your voice when we go into how lonely the journey of pursuing art can be, but laugh and say: “I will always have music with me no matter where I am in my life…My parents will always be my parents even if they don’t agree with all that I do-- music has been home too.”Read also: <a href="https://www.nepalitimes.com/latest/step-by-step-for-rural-health-care-in-nepal/" target="_blank" rel="noopener noreferrer">Step by step for rural health care in Nepal</a>, Aryan Sitaulahttps://www.youtube.com/watch?v=vLoRBVZmSlsYou have journeyed from singing in church to performing for a crowd, punctuating it with breaks to process the purpose and to write your own songs. And while music has brought you fame and new friends like myself, you say your real joy has come from being able to perform for children. You call it “the feeling of impartation”.Music is the food to my soul Your grandmother is on the phone with you from Namchi, South <a href="https://archive.nepalitimes.com/news.php?id=4709#.Y7o8tuxBzR0" target="_blank" rel="noopener noreferrer">Sikkim</a>. She asks you why you want to leave.You answer: “In pursuit of self discovery”.You assure her by reminding her that you were taught to be like her-- dauntless. That she survived her time, you would too. And so you pack your bags and move to Delhi in search of a hospital job, in search of a life of music, bound to find you.Slowing down can be a good thingYou explain your idea of being Nepali: “The thing about people in Nepal, the hills of Darjeeling, Kalimpong and Sikkim is that they know how to slow down. We use the word ‘laid back’ a lot of times to describe the crowd in our part of the world.”In contrast, you draw a picture of India, where musicians are expected to be perfect, where dinner table conversations revolve around people wanting to be something.Read also: <a href="https://www.nepalitimes.com/here-now/moving-songs-from-the-boys-next-door/" target="_blank" rel="noopener noreferrer">Moving songs from the boys next door</a>, Sewa Bhattarai“I am sure everyone strives for that balance but with the advent of the internet and with life in a metropolitan I’ve started appreciating the idea of disengaging, slowing down. I think it makes music more human. I see <a href="https://www.youtube.com/watch?v=y1lkroDm3Mo" target="_blank" rel="noopener noreferrer">phatcowlee</a> pause from time to time, he brings good music from his hiatuses.”I miss being unguardedI have never heard anyone speak of the migration of sound scapes before: “Music is not a genre, it is a feeling”, you explain your understanding of how music is a feeling intertwined with history. “They have a certain theme and they repeat and evolve in other parts of the world as time passes." You draw examples from the blues in the cotton fields and our bards with Sarangi who sang about Mughlan.“Music migrates in that way but it is also a collective consciousness.”Listening to you across the table on a December evening, some things come home to me. That, I am not alone in feeling like an outsider in my own land. And that even when we feel like we are citizens of the world, there is still an ache for home. And that that is why we have music.Read also: <a href="https://www.nepalitimes.com/banner/the-sweet-smell-of-music/" target="_blank" rel="noopener noreferrer">The sweet smell of music</a>, Ben AyersRight now, I hold on to your thoughts: “From teenage angst to something to age wisely with…that is why God has given us music-- to lean on so we age gracefully.Suburban Tales is a monthly column in Nepali Times based on real people (with some names changed) in Pratibha’s life.

Pratibha Tuladhar

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Notes from a musician

Beginning of the end of the Gorkha Empire

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015114/636d05b59c7e80680e0a5f21jpeg.jpg" alt="" width="1451" height="852"/><figcaption>King Palden Thondup Namgyal, the last Chogyal (monarch) of Sikkim with his wife Hope Cooke.</figcaption></figure>Nearly half-a-century after the overthrow of Palden Thondup Namgyal, the 12th and last Chogyal of Sikkim and India’s formal annexation of the tiny kingdom, the ghost of Sikkim still haunts neighbouring Himalayan states.Till today, there are frequent dark references by media commentators to New Delhi’s plans for the ‘Sikkimisation’ of Nepal as well.Sikkim was the smallest of the three Himalayan kingdoms, sandwiched between Nepal and Bhutan to the west and east, and between China and India in the north and south. Its location magnified tiny Sikkim’s strategic importance.Although it was a sovereign country, after Indian independence in 1947, Sikkim (like Bhutan) had ceded to New Delhi authority over three important state affairs: defence, foreign relations and communication.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015114/636d05b89c7e80680e0a5f22jpeg.jpg" alt="" width="1682" height="809">After the British left India, under a treaty signed on 12 December, 1950 Jawaharlal Nehru gave Sikkim a special protectorate status, maintaining the kingdom’s independence under the Chogyal, the king.However, the Chogyal began to show an increasing desire to chart an independent course in foreign relations for his country. When Indira Gandhi became prime minister of India in 1966, she showed little patience for the Chogyal’s authority, and even less tolerance for Sikkim’s desire for increased independence.Internal political turmoil in Sikkim eventually gave India the pretext to wrest power from the Chogyal and install its own administrative head to rule the country in 1973. The Chogyal wanted to renegotiate the 1950 Treaty between Sikkim and India, and made attempts to establish independent foreign relations.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015114/636d05bb9c7e80680e0a5f23jpeg.jpg" alt="" width="1263" height="705"><figcaption> </figcaption></figure>Indira Gandhi was especially suspicious of the Chogyal’s American-born wife, Hope Cooke, and the influence she had on him. She was suspicious of Sikkim’s unusually large new embassy building in New Delhi’s diplomatic quarter.Then, in March 1975, the Chogyal and Queen Hope traveled to Kathmandu to attend King Birendra’s coronation, and even met Chinese and Pakistani leaders who were also attending.Moreover, while in Kathmandu, the Chogyal gave a press conference all but denouncing India as a hurdle in Sikkim’s attempts to raise its international stature. The Chogyal instantly became even more of India’s bête noire.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015114/636d05be9c7e80680e0a5f24jpeg.jpg" alt="" width="1048" height="1221">The Chogyal’s desire to break out of India’s influence was audacious, but the king may not have been a smart enough statesman or politician to challenge such a powerful neighbour. At a time when he needed public support within Sikkim to stand up to India, he made no effort to end his political discrimination against the Sikkimese of ethnic Nepali origin.This political alienation of Nepali-speakers, who then made up 75% of the population, proved to be fatally costly not only for this throne, but also for his kingdom.The Chogyal had internal political problems to deal with, and there was pressure building up for greater democracy. Several political organisations, especially the Sikkim National Congress led by Kazi Lhendup Dorji and Sikkim Janata Congress, had widespread support from Sikkimese Nepalis.The two parties demanded political freedom and preferred to put emphasis on the country’s development, in contrast to the Chogyal’s desire to break out of India’s traditional role as Sikkim’s master, especially in foreign affairs. In the eyes of the Nepali-speaking Sikkimese, the Chogyal was an unpopular autocratic ruler who wanted to disenfranchise them.Three days after the Chogyal returned to Gangtok from Kathmandu, the Indian Army surrounded his palace on 9 April 1975. New Delhi then carefully stage-managed a referendum to let the Sikkimese people decide whether the country should remain independent, or to be assimilated into India. The result was a foregone conclusion.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05c09c7e80680e0a5f25jpeg.jpg" alt="" width="550" height="788">Ironically, Sikkim’s ethnic Nepali majority voted overwhelmingly in favour of Sikkim’s assimilation with India rather than endure what they saw as the Chogyal’s ethnic discrimination. The reign of King Palden Thondup Namgyal, the Chogyal, came to an end and Sikkim became India’s 22nd state on April 26, 1975.Kazi Lhendup Dorji became the first Chief Minister of the new Indian state of Sikkim. For Nepalis in Nepal, however, India’s stage-managed annexation evoked deep-seated fears that New Delhi could plan something similar.Unlike Nepalis in Sikkim, Nepalis in Kathmandu staged street demonstrations against India, calling the referendum a charade. To this day, politicians in Nepal perceived to be close to New Delhi swiftly earn the ‘Lhendup Dorji’ label in the media.Big BrotherIndia has loomed large right through recent Nepali history: the end of Rana rule, the Panchayat period and Nepal’s own referendum on the monarchy in 1980, the Indian blockade of 1990 and the subsequent People’s Movement, on to the India-brokered 12-point agreement to end the Maoist conflict in 2006, the new constitution and another five-month blockade by India in 2015.Nepali politicians have found India-bashing to be a potent tool during elections to drum up nationalist support. And India has often obliged by behaving like Big Brother.After the first Constituent Assembly abolished Nepal’s monarchy in 2008, there were murmurs of India’s ‘grand design’. These voices grew louder when Nepal’s first Vice President Parmananda Jha, a member of the Madhesi Janadhikar Forum (MJF) took his oath of office in Hindi.The MJF itself emerged as a credible political force, a power-broker and king-maker, and there was widespread belief in Kathmandu that it was New Delhi’s pawn. India was accused of using Nepal’s Madhesi population, just as it had used Nepali-speakers to foment unrest in Sikkim half-a-century earlier.The activities of successive Indian ambassadors after 2006 were minutely followed by the media, which reported on their actual and fictitious meetings with Nepali politicians. The envoys appeared to have direct access to parlours of politicians in breach of diplomatic norms, and the press had a field day covering what it saw as New Delhi’s meddling.Given Nepal’s overwhelming economic dependence on India, and the history of New Delhi’s heavy-handedness in its neighbourhood, paranoia about Indian intentions is understandable. But it is a bit of a stretch to fan fears of an imminent ‘Sikkimisation’ of Nepal.Nepal’s modern foreign policy history is starkly different from the Chogyal’s Sikkim, and the country’s geostrategic situation has much stronger stock value than Sikkim ever did. Nepal’s shares a substantially longer border with India and China’s Tibetan Autonomous Region, providing both neighbouring countries to the north and the south a strategic geopolitical buffer.The very fact that a neutral Nepal allows both China and India not to have to deploy the kind of military presence as they have amassed eyeball-to-eyeball in Arunachal Pradesh and Ladakh means huge savings in money, men and matériel.On the other hand, Sikkim’s much smaller size did not give it that advantage. Its location astride India’s ‘Chicken Neck’ corridor between Nepal and Bangladesh had made Sikkim too strategic for its own good because of the proximity of China’s Chumbi Valley.In Nepal, suspicion and paranoia about India takes flights of fancy – especially among those living north of the Chure-Bhavar line. To some extent, given India’s looming presence and its actions in the past, the fear is justified.But for the most part, this unfettered obsession about Nepal being swallowed up by India distracts attention from the real danger – New Delhi’s unspoken expectation of subservience from landlocked Nepal. Even though Indian politicians and diplomats may not articulate it so clearly, India’s rowdy media is obsessed about ungrateful Nepalis always on the verge of selling themselves off to China.On the other hand, the single-minded preoccupation of Nepalis that we are about to be ‘Sikkimised’ comes from our own deep-seated sense of insecurity, magnifying and perpetuating it. This is not only unlikely, but also unfortunate and misdirected.Nepal never had the quasi-sovereign status that Sikkim had. It has always vigorously sought to establish independent foreign relations with other countries, establishing foreign missions, embassies and consulates.Diplomatic relations between Nepal’s kingdoms and the Chinese empire go back to the 7th century, when they first exchanged emissaries. Nepal is the only country with a consulate in Lhasa. Modern China after Mao’s revolution annexed Tibet just as India subsumed Sikkim. But although Chinese imperial regimes sometimes sought to bring Nepal under their sphere of influence, Beijing never attempted to ‘Tibetise’ Nepal.However, this is not to say that New Delhi and Beijing have no interest in Nepal, and both will leave Kathmandu to its own devices. They have tried, and will keep trying, to exert influence in Nepal for their own national and strategic interests.China may be comfortable with the status quo as long as Nepal is not a launch pad for Tibetan nationalism, while India will try to maintain the sphere of influence that it inherited from the British. The 1950 Indo-Nepal Treaty, widely seen in Nepal to be unequal, is an example of New Delhi’s attempt to maintain its dominance.The 1950 Treaty of Peace and Friendship signed on 31 July 1950 by a newly-independent India with the Rana regime was skewed in some respects. For example, it requires Nepal to consult with India prior to importing weapons from other countries, a clause that was used to impose the blockade in 1980 when Nepal sourced anti-aircraft guns from China.The Treaty was an encroachment on Nepal’s sovereignty, and is at the root of much of the persisting anti-India sentiment in Nepal. It tends to crop up in the manifesto of just about every political party in Nepal at election time, including the Maoists’ 40-point demand before the start of the conflict in 1996.However, Nepalis have to recognise that the 1950 Treaty also gave Nepal what Sikkim never had. Article 1 explicitly provided that ‘there shall be everlasting peace and friendship between the Government of India and the Government of Nepal. The two Governments agree mutually to acknowledge and respect the complete sovereignty, territorial integrity and independence of each other.’At least in letter and spirit, if not in action, India was bound by the Treaty to maintain peace with Nepal and not play the role of an aggressor. More importantly, India explicitly acknowledged 70 years ago that Nepal was an independent, sovereign country and that it respected its territorial integrity.Unless a Nepal government attempts to undermine India’s territorial integrity on its own, or by tilting too far towards China or Pakistan, New Delhi will have no reason to ‘Sikkimise’ Nepal. Besides, there are an estimated 60,000 Nepali nationals, apart from Indians of Nepali descent, enlisted in the Indian Army.Some Nepali analysts tend to exaggerate the parallels between Sikkim and Nepal, and this serves no purpose except to fan the paranoia. Nepal’s foreign policy may be mishandled from time to time, but it is distinctly independent. We have only ourselves to blame when it does not work, for example, with the failure of our vaccine diplomacy at the moment.Regionally, despite the signing of the 1950 Treaty with India, Nepal has strategically charted an equidistance with India and China. New Delhi diplomats tend to scoff at the word ‘equidistance’, but it has stood Nepal in good stead in keeping both giant neighbours at arm’s length.The policy is derived from King Mahendra’s attempt to establish warm relations with China. His son, King Birendra, took the policy forward with his Nepal as a Zone of Peace (ZOP) proposal, a not-so-subtle attempt to tell the world that Nepal wanted to wriggle out of India’s sphere of influence.Over 100 countries endorsed Nepal as a ZOP, with the notable exception of India. While it signaled to the world Nepal’s foreign policy aspiration, King Birendra’s proposal did not do much to keep India off Nepal’s back. By 1990, widespread street protests forced King Birendra to abolish the Panchayat system and turn himself into a constitutional monarch from an absolute one.Prior to the invasion and formal annexation of Tibet by China in 1950, India considered Tibet, not Nepal, as its strategic buffer with China. When the Chinese invaded Tibet, India needed Nepal not only as an ally but also to serve as the next buffer line against China.The Treaty of 1950 was a clear and distinct move by India to transform Nepal into a 900-km long frontier wall with China to protect its densely-populated Gangetic Plains of Uttar Pradesh, Bihar and West Bengal.This means that if India annexes Nepal, it will have to be on the frontlines with an economically and militarily ascendant China across the mountains. Why would India want to do that?Naturally, New Delhi would prefer to preserve and extend its influence in Kathmandu. After the bruising blockade in 2015, the Indian mission is not engaged in overt influence-peddling, preferring a more low-key approach. This does not mean it has lost interest, New Delhi possibly now sees a politically stable Nepal being more in its interest than its policy of ‘controlled instability’.It is now up to the Nepali people and their political leaders to be careful not to provide a motivation to rouse the Indian tiger with needless provocation to be an aggressive, expansionist force. Nepal must realise that its sovereignty is strengthened by domestic stability.The kind of perpetual infighting and disunity that has characterised Nepali politics especially in the past two years, only undermines our independent status. Even the Chinese, who usually left Nepal’s political parties to sort out their own problems, had to step in when infighting within the NCP last year ultimately split the party.Learning from the 2015 Madhes Movement and blockade, Nepal’s politicians should not allow Tarai politics to be a pretext for future Indian meddling. For this, Nepal must be a much more inclusive state, mindful of devolving political decision-making to neglected and marginalised groups. This ensures long-term stability, and cannot be seen as something that ‘disturbs communal harmony’.Externally, Nepal should show restraint when ultra-nationalist pressure groups bring up the reclamation of Nepal’s historical territory ceded to British India in 1816. However strong our claim to Limpiyadhura, it is too sensitive an issue for Nepal’s political factions to use as nationalist ammunition against each other.As long as Nepal seeks mutually respectful bilateral relations with India and China that builds on its own internal stability, it can play a positive role at a time of global polarisation and increased regional tension.Nepal must live its policy of peaceful coexistence, be a peace-keeper in areas of conflict, and move forward as a confident nation, once and for all shedding its fear of Sikkim’s ghost.Ajay Pradhan is an expatriate Nepali living in Vancouver who works for the Government of Canada as senior policy advisor for treaty negotiations and reconciliation on comprehensive land claims. <img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111015118/636d05c39c7e80680e0a5f26jpeg.jpg" alt="" width="79" height="109">

Letting go of Sikkim's ghost

<img width="1500" height="1194" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b73e59c7e80680e062363jpeg.jpg" alt=""/>Given the vibrant art and literature scene in Nepal, we tend to forget that there is a whole Nepali-speaking world out there. At least 5 million Nepalis live beyond the country’s borders, performing songs and plays, writing books and making films.In golden age of Nepali culture, artists from Darjeeling and Sikkim dominated the music, art and literature scene in Kathmandu. Indeed, northeast India continues to nurture rich artistic output.One of the new treasures is Gauley Bhai, a recent band of four musicians. Veecheet Dhakal, 31, his brother Anudwatt Dhakal, 28, and Siddhant Chettri, 27 are from Kalimpong, and Joe Panicker, 36, is from Kerala.Read also: <a href="https://www.nepalitimes.com/?p=40217&amp;preview_nonce=3d2642c60e&amp;preview=true" target="_blank" rel="noopener">Arko, the Nepali minstrel from Bengal</a>, Sewa Bhattaraihttps://www.youtube.com/watch?v=4ebk8xds2nUA filmmaker, a sound engineer, an engineer, and a drummer by trade, the four were jamming together in Bangalore when they realised that they and the sounds they produced gelled well. They began playing at festivals, and three years ago formed Gauley Bhai which now has a cult following for its eclectic compositions that cannot be traced to any one geographical location.“We like all world music, including African, Japanese, Korean, and western,” says vocalist Veecheet Dhakal. “Maybe our strongest influence is African music, but each of us has unique preferences.”The band also likes Nepali music by <a href="https://www.nepalitimes.com/review/cadenzas-new-collection/" target="_blank" rel="noopener">Cadenza Collective</a>, Axe, Mukti and Revival, and Bipul Chhetri from their hometown of Kalimpong. Gauley Bhai’s songs cannot be slotted in any particular genre, ranging from loud to mellow, folk to modern.If the band’s sound is not placeable, the lyrics are distinctly Nepali. The verses  weave wispy images into a gossamer thread, leaving listeners longing for love and nature.https://www.youtube.com/watch?v=ykV9lrXUDdMThe song Sim Rayo describes picking wild vegetables in the wetlands, chasing hares that disappear into burrows, and longing for maichyang’s flowered beauty. It is about desires one cannot have, wanting things that are fleeting. Many of Gauley Bhai’s lyrics are shaped by the collective experience of India’s Nepali disapora, and deal with migration and belonging. Nepali ko Rela is one of them, born from the impact of the Gorkhaland movements in the Darjeeling Hills.https://www.youtube.com/watch?v=ePbw3CLV9r8Life is cheap, Easily forgotten. It can be burnt off and erased Where humans eat humans And drunkenly wash worries away.“These songs are about a home. But a home may mean so any different things. A home may not be permanent. It may be about missing a person or a place. It may be a state of in-betweenness, or even an encounter with death. At the end of the day, home might be never feeling at home,” says Dhakal.I place a stone on my heart, As I cross these mountains to a foreign land. How are we going to row This ship we call life? I place your photograph In the pocket of my heart… <img width="1500" height="1002" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109101132/636b73e89c7e80680e062364jpeg.jpg" alt="">“Our songs represent the urban reality of migration, and who may or may not have roots. India has seen waves of migration, but the question of who belongs and who does not has become politicised lately,” says Dhakal.Ten of these songs were released in the 2019 album Joro (fever) where the numbers speak of a time when youth are maddened by the alcohol in a funeral feast, and become intimate in a daze. The song explores their haste, but also their indecision. Will they regret it? Joro seems an apt metaphor for our age, a feverish, intoxicated time without a destination.Hope in my mind, I could not find. A shadow stared back at me in the mirror. The blue youth of the sky is covered, By a dark grey cloud. Surrounded, I sulk.https://www.youtube.com/watch?v=Z10ELMXZVacSays Dhakal: “Where we are from gets caught up every ten years in political movements. There is little support for the arts. Every ten years things are destroyed and we have to start all over again. Nepalis in India live a fragile, fragmented reality. But somehow, despite the lack of stability and physical infrastructure, we keep the spirit of the arts alive.”Gauley Bhai stands out for its intense, angst-ridden compositions. But like their songs of migration, the four band members are also wanderers. That is why their audiences are also mixed: people speaking difference language united by a love for music. But it is always extra special when they perform at home.“It is magical playing to Nepali audiences. Elsewhere, people enjoy our performances, but only a Nepali audience sings along,” says Dhakal, who plans to bring the band to Nepal soon.Read also: <a href="https://www.nepalitimes.com/latest/nepal-norway-orchestra-find-harmonies/" target="_blank" rel="noopener">Nepal-Norwayorchestra find</a> harmonies, Reeti KCFor now, the band continues to perform and to work on its second album, taking creative breaks when it can.We took shelter at the chance of rain, But the sun smiled and shone instead. Before the distant horizon of sorrow, We ask for a night of rest.

Moving songs from the boys next door

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151124/636a66d39c7e80680e0599a7jpeg.jpg" alt="" width="960" height="720"/><figcaption>Photos: DARJEELINGTIMES.COM</figcaption></figure>After India recently amended its laws regarding citizenship, Nepalis living in Northeast India are terrified. Both of India’s Upper and Lower Houses of Parliament <a href="https://edition.cnn.com/2019/12/11/asia/india-citizenship-amendment-bill-intl-hnk/index.html" target="_blank" rel="noopener">passed the Citizenship Amendment Bill</a> (CAB) which tightens laws regarding citizenship.Assam’s National Register of Citizens (NRC), published on 31 August 2019, generated protests all over India because it was missing 1.9 million residents. About 100,000 Nepalis, whose ancestors have been living in the northeast Indian state for up to 200 years, were among those excluded from the list for technical reasons like marriage, migration, differences in last name, mistakes or lost documents. They are now terrified that they will not be counted as Indian citizens. They are listed as ‘D Voters’ meaning ‘Doubtful’ Voters.In November, Indian Home Minister Amit Shah declared in parliament that the list would be expanded over the entire country, and his ruling BJP appears determined to implement NRC countrywide. It has amended the constitution and got CAB passed by both Houses which will make it easier to implement the NRC, which will ultimately affect the status of <a href="https://archive.nepalitimes.com/regular-columns/Connecting-dots/Darjeeling-and-the-idea-of-Nepal,944">Indians of Nepali origin</a> at present and future.Since 1951, Assam has been the only Indian state to have created and updated its register of citizens. The NRC is said to be an attempt to discover ‘foreigners’ residing illegally in the state. The concept of the NRC came up in 1951, after India became independent and held its first census. Its purpose later was to differentiate between Assam natives and Bangladeshi refugees.During British rule, many people from Bihar, Bengal and Nepal migrated to Assam to work on its tea estates and settle on empty land. After Partition and the breakup of Pakistan there was a large influx of as many as 1 million refugees from Bangladesh, first due to the language struggle and crackdowns by the Pakistan Army in 1971. After Bangladesh became independent some returned home, but many stayed on in Assam.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151124/636a66d59c7e80680e0599a8jpeg.jpg" alt="" width="960" height="720">The Citizenship Amendment Bill makes it easier to implement the NRC across the country. Opposition parties are protesting strongly against it, and a dozen people have been killed in <a href="https://time.com/5752186/india-protests-citizenship-act/" target="_blank" rel="noopener">violent demonstrations across the country</a>. The Indian National Congress and the Mamata Banerjee-led All India Trinamool Congress and the Marxist Communist Party are spearheading the protests, but many of the student demonstrations in universities have been spontaneous.Protestors claim the bill undermines India’s democratic system and secularism. CAB has provisions to provide citizenship to Hindu, Christian, Sikh, Persian, Jain and Buddhist refugees who have fled persecution in the neighbouring countries of Pakistan, Afghanistan and Bangladesh, but <a href="https://time.com/5746688/india-citizenship-amendment-bill/" target="_blank" rel="noopener">denies Muslims the same facility</a>. Many also fear that the bill endangers the identity, language and culture of the natives of Assam and neighbouring state, Tripura.Mamata Banerjee, chief minister of West Bengal, has already declared that she will not let the NRC be implemented in West Bengal. People in northeast states including Assam, Tripura, Sikkim and Darjeeling, have held many protests against the bill.Arunachal Pradesh, Mizoram and Nagaland in Northeast India are exempted from the bill because they are restricted states, where even Indian visitors need permits to enter. That ‘Innerline Permit’ will also be implemented in Manipur eventually. But Sikkim falls under the new law, which has created confusion.Sikkim was a sovereign country until 1975, becoming India’s 22nd state after annexation in 1975. Sikkim Chief Minister PS Gole has declared that the CAB and NRC will not be implemented in the state. Supported by Sikkim’s opposition parties, he has requested the Indian government to also exempt Sikkim.In Darjeeling, the Vinay Tamang and Anit Thapa-led Gorkha Janamukti Morcha (GJM), and the Dr Harkabahadur Chhetri-led Jana Andolan party have opposed the CAB, but the Gorkha Rashtriya Mukti Morcha and another faction of the GJM support both CAB and NRC.When he presented the CAB in parliament, Home Minister Shah claimed that all those who were excluded from Assam’s NRC were infiltrators, not Indian citizens. The GJM’s Tamang issued a press statement refuting that allegation, and demanded that before the NRC is implemented Indian Nepalis  should be included in the list of ‘Original Inhabitants of India’ and be a protected community.Nepalis have been <a href="http://archive.nepalitimes.com/news.php?id=2053#.XfsquJMzaUl">living in Indian states like Darjeeling and Assam</a> for more than 200 years, working on tea estates and farms. In fact, Nepali speakers are better settled in northeast India than many Bengali speakers, but many of the Nepalis do not yet have land deeds and it will be even more difficult for them to get the rights if the NRC is implemented.The 1950 Nepal-India treaty gave Nepali and Indian citizens the right to freely come and go in each other’s countries, although India requires visas from Bangladeshis and Pakistanis. The issue of the identity of Indians of Nepali origin has fuelled an agitation for autonomy in the Darjeeling hills for many years. Subhas Ghising proposed that they be called ‘Gorkha’ to differentiate them from Nepali citizens. But this is not legally, or widely, accepted. There are no Nepali refugees in India.During the election campaign, Home Minister Shah assured people that the NRC would not affect ‘Gorkhas’. But they are still confused regarding citizenship bill and register. The Nepalis of Assam, where the NRC has been implemented, are especially concerned about how to be counted as Indian citizens.

Indian Nepalis alarmed by Citizenship Amendment Bill

In the black and white photograph, General Wangdu smiles broadly in front of the dusty cactus garden in Kathmandu’s Annapurna Hotel. With an ill-fitting jacket and shaggy hair he looks benign enough, but this was the last leader of the Tibetan freedom fighters who led the resistance against the Chinese from their remote mountain hideouts in <a href="https://nepalitimes.com/here-now/comings-and-goings-in-mustang">Mustang</a>. Five months later, Wangdu was dead. Snapped in March 1974, I had only recently arrived in Nepal. How did I meet this legendary fighter? Possibly with his devoted camp follower, Lynne Klapecki, and probably in the Om Restaurant near Freak Street which was the preferred <a href="https://nepalitimes.com/banner/hippie-trail-nostalgia-in-kathmandu">hippie hang-out</a>. Om Lobsang and his brother Yeshe were <a href="https://archive.nepalitimes.com/page/earthquake-brings-back-memories-of-camps-for-tibetan-refugees">refugees from East Tibet </a>whose cafe offered a friendly welcome and<a href="https://nepalitimes.com/multimedia/momo-loco"> the best momos</a> - they became my in-laws after I married their eldest brother Tenzin, but that was a decade later.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_4573b34282b0f5395c007243d6bef12c7ba76bfd520419e994cdcea048d795a1.jpg" data-media-id="editor_4" data-image-id="2025052403054_4573b34282b0f5395c007243d6bef12c7ba76bfd520419e994cdcea048d795a1" data-rendition-name="original" width="1000" height="1583" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>Photo: LISA CHOEGYAL</figcaption> </figure>  Wangdu’s English was enthusiastically rudimentary, but even riding around town with him on the back of an aging <a href="https://nepalitimes.com/here-now/kathmandu-s-new-motorbike-museum">motorbike</a>, he was a commanding presence. Always flanked by armed outriders, impressive scars marked his forearms and a pistol hung from the cord around his neck. A charismatic guerrilla leader, Wangdu was celebrated by his followers for his tough commitment and respected for his measured pragmatism. He seemed so young to have shouldered such a responsibility of command, leading hundreds of hardened <a href="https://archive.nepalitimes.com/article/nation/50-years-after-the%20raid-into-Tibet,1012#google_vignette">Khampa combatants </a>through what had been a particularly <a href="https://nepalitimes.com/news/heavy-snowfall-over-nepal-himalaya">brutal winter in Mustang</a>, the last bastion to hold out against the Chinese invasion of their Tibetan homeland.&nbsp; The freedom fighters of Tibet, known as the Chushi-Gangdruk, had emerged to resist the <a href="https://nepalitimes.com/editorial/territorialism">Chinese takeover</a> of Tibet during the 1950s. Estimated to be 80,000-strong at the time of <a href="https://nepalitimes.com/here-now/what-or-who-after-the-dalai-lama">the Dalai Lama</a>’s final escape to India in 1959, the sheer number of Chinese deployed into Tibet eventually forced the Chushi-Gangdruk to retreat to Mustang, From this high Himalayan stronghold, they continued cross-border raids on the Chinese People’s Liberation Army (PLA) throughout the 1960s.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_8a4a935ba25ae79dc3a63bb5c14626927020e5ec098093c45ccb9a5982e009fd.jpg" data-media-id="editor_10" data-image-id="2025052403054_8a4a935ba25ae79dc3a63bb5c14626927020e5ec098093c45ccb9a5982e009fd" data-rendition-name="original" width="1114" height="676" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>Guerrillas known as the Chushi-Gangdruk emerged to resist the Chinese annexation of Tibet during the 1950s. Photo courtesy: MIKEL DUNHAM</figcaption> </figure>  Their Kathmandu base was a small discreet lodge in a back lane near Rani Pokhari. Sipping sweet tea from a blue mug with a chipped lid, I sat bemused in a corner of the Mustang Hotel room whilst Wangdu and his cohorts received a battered brown suitcase from their CIA connection, a tousle-haired American in a leather jacket. Heaved onto the dingy bedspread that covered the thin mattress, it was clicked open to reveal piles of neatly stacked dollar bills.&nbsp; I cannot think why Wangdu allowed me to witness this handover but I was clearly no threat, a newly arrived world traveller with no understanding of the stakes nor any Nepali or <a href="https://nepalitimes.com/multimedia/tibetan-music-in-nepals-sacred-valley">Tibetan language</a>. Despite armed guards in the corridor,Wangdu radiated confidence and bravado, and there was a practiced familiarity to the tense transaction. This deadly dance for many years had been funded by the Americans, tolerated by <a href="https://nepalitimes.com/here-now/the-kingdom-within-a-republic">Mustang’s residents</a>, and permitted by King Mahendra and the Nepali authorities who it suited to turn a blind eye.&nbsp; But Mahendra died in 1972, and times were changing. Richard Nixon’s ping-pong diplomacy thawed the cold war and signalled a fresh entente with China. Nepal’s yet-to-be-crowned <a href="https://nepalitimes.com/here-now/if-birendra-was-alive-nepal-could-still-be-a-monarchy">King Birendra </a>was under pressure to curb the irritating incursions against the PLA launched from the Nepali territory of Mustang. Keen to appease his northern neighbour, on several occasions the King summoned Wangdu for peace talks but, despite increasingly overwhelming odds, Wangdu refused to surrender.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_a8efd5cfb92cd997bd7cb74296a936fef46e2f7428f9cd642b03f1ac4ea11ecb.jpg" data-media-id="editor_14" data-image-id="2025052403054_a8efd5cfb92cd997bd7cb74296a936fef46e2f7428f9cd642b03f1ac4ea11ecb" data-rendition-name="original" width="1055" height="885" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>General Wangdu flanked by two Tibetan resistance fighters in Mustang in the 1970s. Photo courtesy: MIKEL DUNHAM</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_75969125a745847a2ef82b6fe8b9106c0b21a116d85b8efdf5d2ee89a347bb31.jpg" data-media-id="editor_15" data-image-id="2025052403054_75969125a745847a2ef82b6fe8b9106c0b21a116d85b8efdf5d2ee89a347bb31" data-rendition-name="original" width="1044" height="792" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>King Birendra with General Wangdu (right in dark glasses) taken in 1974 possibly in Mustang after one of their few attempts at negotiation. Photo courtesy: RAJRNDRA KUNWAR</figcaption> </figure>  While I naively rode pillion around Kathmandu in the spring sunshine, Wangdu was in the midst of what turned out to be his final round of negotiations with the Nepal government. Refusing to cease hostilities with the Chinese, Wangdu must have suspected the cost of his decision, making his cheerful smile in the photograph all the more poignant and brave. It was only much later that I appreciated the significance of the moment. Wangdu had been sent to replace the first resistance leader in Mustang, Baba Gen Yeshe, a much derided corrupt character who stole money meant for his troops and exploited fleeing refugees by seizing their treasures. Baba Gen Yeshe never forgave Wangdu,and sought revenge in May 1974 by betraying him and his commanders to the Nepal authorities. Renewed Chinese incursions from the north, active PLA collusion with the Nepali forces under the new King, and treachery from within the Chushi-Gangdrukranks combined to seal their fate.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_e0987a7c90d76431b0d7d5e6115ebfe3dbda7ab939e5941e079c18d722e884c0.jpg" data-media-id="editor_16" data-image-id="2025052403054_e0987a7c90d76431b0d7d5e6115ebfe3dbda7ab939e5941e079c18d722e884c0" data-rendition-name="original" width="1400" height="769" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>British television journalists George Patterson and Adrian Cowell embedded themselves with Khampa guerrillas and accompanied them from Tsum Valley on a cross border raid on a Chinese Army convoy in 1964. Photo: ESSAYS ON NEPAL / SAM COWAN</figcaption> </figure>  Mikel Dunham, renowned author of Buddha’s Warriors, writes: ‘It is possible that Wangdu was waiting for some cue from the Dalai Lama’s government-in-exile in Dharamsala, India. It is equally possible – during that last, <a href="https://nepalitimes.com/multimedia/the-human-cost-of-nepal-s-yarsa-gold-rush?fbclid=IwZXh0bgNhZW0CMTEAAR31-Cqw8oyIwMPzf_35e4Skr0ululJvLf3_vDkzHn-AYG2h8uPw2rqqErg_aem_tGVn5coY1-jA7fze_xqhew">desolate winter </a>– that he made the decision to go out in glory rather than admit defeat. Over the last fifteen years, Wangdu had experienced Tibet’s organized resistance being squeezed and shoved around by every conceivable outside force.&nbsp; First they had been pushed out of their own country by the PLA; then they had been refused sanction while on <a href="https://nepalitimes.com/opinion/borderlines/nepal-india-trans-boundary-bonds?fbclid=IwAR0PpJ5zUEbwdug3g_U3ar6FUugngRY0S8Tl2v_7wqzrsHmXWcXsKjvL4t4">Indian soil</a>; then they were abandoned by the Americans because, apparently, Nixon wanted to make friends with Wangdu’s mortal enemies, the communists; then they had been betrayed by the vampiric Baba Gen Yeshe – a Tibetan and, even worse, a fellow Khampa; and now, finally Wangdu’s army was being evicted by the Nepalis. One thing was certain: Wangdu was a warrior. To imagine Wangdu simply giving up and settling down in the pacific squalor of a <a href="https://nepalitimes.com/here-now/elderly-left-in-bhutan-refugee-camp">refugee camp </a>was unthinkable.’  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_8fc1ffef4ae751628b90ae781b66e11e51e4fdde2787207c9042efbee345ce49.jpg" data-media-id="editor_20" data-image-id="2025052403054_8fc1ffef4ae751628b90ae781b66e11e51e4fdde2787207c9042efbee345ce49" data-rendition-name="original" width="500" height="746" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>The much derided Baba Gen Yeshe, the first Tibetan resistance leader in Mustang, who betrayed Wangdu for personal gain. Photo courtesy: MIKEL DUNHAM</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025052403054_b1d833cdb00d3ac4416b844d8730475cd88c238caaaf8da69889a584eea229a3.jpg" data-media-id="editor_21" data-image-id="2025052403054_b1d833cdb00d3ac4416b844d8730475cd88c238caaaf8da69889a584eea229a3" data-rendition-name="original" width="500" height="656" loading="lazy" alt="The last days of the Khampa NT"> <figcaption>Aditya SJB Rana of the Royal Nepal Army whose team ambushed Wangdu and his cohorts at the top of Tinker Pass in Darchula, West Nepal. Photo courtesy: GAUTAM SJB RANA</figcaption> </figure>  By August 1974 the game was up. Wangdu and six of his exhausted party were killed on their horses by <a href="https://archive.nepalitimes.com/news.php?id=7270">the Royal Nepal Army</a> on the brink of escape. The officer in charge, Aditya SJB Rana, cleverly predicted their route into India after they failed to silence a police radio in Yari. A carefully laid ambush trapped them near the summit of the Tinker Pass in Darchula,at 5,000 meters the highest military operation of its time. Wangdu’s body was helicoptered to Kathmandu, and a big show made of the royal Nepal victory.&nbsp; The Tibetan armed insurgency against China had reached its end.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250524030520_3ff9c6fc85a65bc9a2c3afe9736d9f5f9413de752e790a5d9dca0981ea94f9b4.jpg" data-media-id="editor_23" data-image-id="20250524030520_3ff9c6fc85a65bc9a2c3afe9736d9f5f9413de752e790a5d9dca0981ea94f9b4" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="The last days of the Khampa NT"> </figure>

The Last Days of the Khampa

Starting 17 September Turkish Airlines will fly daily to Seville, one of Spain’s major tourist draws. This is Turkish’s sixth destination in Spain after Madrid, Barcelona, Valencia, Malaga, and Bilbao. Seville is in the Andalusia region on Spain’s south coast with a rich Moor history. There are approximately 30,000 Nepalis living in Spain.&nbsp;

Turkish to Seville

The newly-formed Himalayan Art Council is set to launch Nepal’s National Art Protection Platform that seeks to preserve <a href="https://nepalitimes.com/banner/the-history-of-heritage">Nepal’s unique cultural heritage </a>using<a href="https://nepalitimes.com/here-now/artificial-censorship"> AI-powered tools</a>. The Council seeks to safeguard <a href="https://nepalitimes.com/banner/nepali-art-going-places">Nepali art works</a> from neglect, theft and counterfeiting as well as preserve existing artwork and celebrate living masters by giving them a cultural space to continue the <a href="https://nepalitimes.com/banner/sacred-survival">sacred art traditions</a>. "We are introducing a new digital platform designed to preserve, verify and elevate <a href="https://nepalitimes.com/banner/nepals-new-generation-of-alternative-artists">Nepal’s art for generations to come,</a>” says a statement from the Council, adding that the digital platform will use AI told for authentication and blockchain to keep track of works of art. Artists can now be protected by <a href="https://nepalitimes.com/multimedia/ayo-ai?fbclid=IwAR1uwmTVq4gUB70ljfRezjzukD9ArWXPuMnUikopeQ8PoiZMjicToPSwhKE&amp;=1">AI tools</a> that detect forgeries, identify their work even when unsigned, and ensure they receive proper recognition and credit. The archives will be searchable with translated inscription and interactive guides. Says curator Meena Lama: “AI and blockchains are tools that give us the power to detect fakes and identify unsigned paintings and track every piece. With these tools we can restore trust, secure authorship and give artists the dignity they deserve.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250514170544_2ab58f6313c0458f75114a692b0016bd9efb3b59d5f8f07f0da72e1e37b82f53.jpg" data-media-id="editor_6" data-image-id="20250514170544_2ab58f6313c0458f75114a692b0016bd9efb3b59d5f8f07f0da72e1e37b82f53" data-rendition-name="original" width="1300" height="1000" loading="lazy" alt="Artwork at the Traditional Art Exhibition at Patan Museum."> <figcaption>Artwork at the Traditional Art Exhibition at Patan Museum.</figcaption> </figure>  The Council is also holding an exhibition of Nepali cultural masterpieces with 50 historical <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Buzz-the-art,671">thangka and paubha </a>by past masters and <a href="https://nepalitimes.com/review/between-the-sacred-and-everyday">contemporary works by current artists</a>. This curated collection is a living tribute to <a href="https://nepalitimes.com/here-now/when-yaks-go-so-does-culture">Himalayan culture</a> with economic depictions of deities, mandala and sacred narratives. The exhibition at <a href="https://nepalitimes.com/multimedia/a-portal-into-patan-s-past-and-present">Patan Museum</a> also provides an opportunity to meet painters and custodians of art and culture. Read also: <a href="https://nepalitimes.com/review/golden-deities">Golden deities</a>, Sewa Bhattarai ‘The exhibition is only the first step in a long journey to ensure that Nepali art is no just seen but fully understood, <a href="https://archive.nepalitimes.com/article/nation/Narratives-of-Faith-and-Memory-Remembering-the-Lost-Sculptures-of-Kathmandu-exhibition,987">protected and remembered</a>,’ the Council says. Artist Kailash K Shrestha of Artudio has spent decades promoting thankha and paubha traditions because of their beauty and devotional meaning. But he also says artists are underpaid, exploited and ignored. He adds, “AI and blockchain are not just buzzwords, they are powerful tools that can protect Nepal’s artists from fraud, verify authenticity and build a permanent record of provenance.” Traditional Art Exhibition Till 17 May Patan Museum

Digital protection for Nepal’s art

<a href="https://www.instagram.com/prabalgurung/" target="_blank">Prabal Gurung</a> left Nepal for New York in 1999 to escape years of bullying, sexism and homophobia, and to pursue his dream of becoming a fashion designer. He <a href="https://www.youtube.com/watch?v=KqN0VaoAI5w" target="_blank">realised his dream</a>, but did not escape discrimination and racism in the new world. Propelled by passion for fashion, Gurung overcame everything America threw at him. He has attained <a href="https://www.vanityfair.com/style/story/prabal-gurung-recalls-his-first-met-gala-when-zoe-saldana-was-at-his-side?srsltid=AfmBOooy-H0oGgxMit864FnW_Pmw8mUnV8rYrh-co-f6OyYK6m2ip5hP" target="_blank">fame and recognition</a> for his haute couture dress designs while remaining true to his Nepali roots, and is even more resolute in <a href="https://www.youtube.com/watch?v=dSmNauyzACk" target="_blank">fighting prejudice</a> in all its forms. Prabal Gurung’s newly-released memoir <a href="https://www.amazon.com/Audible-Walk-Like-Girl-Memoir/dp/B0DG11HCDQ?fbclid=IwY2xjawKZfpxleHRuA2FlbQIxMQABHuZcIJO2OXyXcRm1oq1iG6wzeoF7VJFrQ7GXOFI0YxuZZ4id_CNvSZSZZIna_aem_pG_mOKG73RTnYvN8JaC4fA">Walk Like a Girl</a> is a saga of harrowing abuse in boarding schools in Nepal and India, only finding himself facing a different kind of bullying in the US. He prevails over it all to be where he is today: an award-winning American fashion designer with his own label. Walk Like a Girl was launched last week in New York at a time when everything Gurung fought for — tolerance, inclusion and diversity — are in retreat in his adopted country because of a president who has espoused a culture of bullying. The book is a searing, raw exposé of how cruel and abusive people can be even at a young age in school. On the other hand, it also shows that there are generous, compassionate and open-minded souls out there. In his book, <a href="https://www.youtube.com/watch?v=K4le_uWX7YE">Prabal Gurung</a> calls out those who tormented and tried to hold him back (some of their names have been altered). The moral of his story is: resist, never stop believing in yourself, do not let others define you, never lose sight of your dream, and help those who have been kept out. “Walk like a girl” was a slur used by bullies back in school in Nepal and India for Gurung’s effeminate ways. He fought back then, and he is still resisting by turning those words into something to be proud of.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170544_4ffc9c3f565dd2cfa754d10b224816897b82bb31ebaee91b6d79d469fc96f14e.jpg" data-media-id="editor_6" data-image-id="20250519170544_4ffc9c3f565dd2cfa754d10b224816897b82bb31ebaee91b6d79d469fc96f14e" data-rendition-name="original" width="1000" height="1253" loading="lazy" alt="Prabal Gurung NT"> <figcaption>Prabal Gurung at home in Kathmandu in the 1990s.</figcaption> </figure>  “Living through it all was one thing, but writing about it is one of the hardest things I have done in my life,” admitted Gurung during the launch. “I broke down constantly during the six-year writing process.” He continues: “I did not want this to be a victim’s book. I did not want to burden my readers with my emotions. I wanted my struggle to be an inspiration for others facing what I faced. I am grateful to those who bullied me in school, they made me a stronger person ready to face the world.” Indeed, this book is a departure from his earlier one titled simply, Prabal Gurung (Abrams, 2019), which was a lush pictorial autobiography of his career in fashion. Walk Like a Girl is not a typical fashion book, it is an intimate tale of <a href="https://archive.nepalitimes.com/news.php?id=16997">Gurung’s travails and triumphs</a>, and how he willed himself to succeed. Prabal pays a lavish tribute to his mother Durga Rana. We find out she is a descendant of the first wife of the eldest son of Jang Bahadur Rana who was banished to Palpa in the late 19th century. Prabal’s father served in the Singapore Police and that is where he was born before the family returned to Nepal when he was four. Gurung relates with brutal honesty about the violence his mother endured from his father. Durga raises three children as a single mother in Nepal, and Prabal credits her for his fierce determination to resist patriarchy and injustice, which in time manifests itself in his hyper-feminine and subversive dress designs. Writing the book has been a cathartic experience for Gurung, who says he is now relieved of the burdens of his past. It no longer haunts him, and he does not have to prove anything to anyone anymore. Walk Like a Girl has life lessons not just for the <a href="https://www.instagram.com/p/DJmOcSgxdWz/" target="_blank">fashion industry</a>, but for every other profession. How can my job serve a greater cause? Gurung tells us his work is <a href="https://asiasociety.org/blog/asia/why-designer-prabal-gurung-doesnt-want-just-stick-fashion" target="_blank">bigger than just making clothes</a>, it is about making the world a better place because it could do with a lot of improvement.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170544_d75296ad8bfdc00d88935f40d23543c6fea3d4d6a10e61a99d6cfc6127f2ee5b.png" data-media-id="editor_10" data-image-id="20250519170544_d75296ad8bfdc00d88935f40d23543c6fea3d4d6a10e61a99d6cfc6127f2ee5b" data-rendition-name="original" width="1516" height="1000" loading="lazy" alt="Prabal Gurung"> </figure>  This story of chasing the American dream may sound familiar to many immigrants: knocking on doors for jobs, rejections, trying to survive from day to day on expensive rent, and dealing with subtle racism in white America. Gurung finds racism is rife, and he is often mockingly called ‘gaysian’. He writes: ‘There was a strong hypocrisy — this idea of independence felt like a marketting ruse … and for all the talk of feminism in America, these high society women were trapped by the patriarchy just like in Nepal and India.’ After a trek to the Khumbu region in 2013, Gurung is inspired to use the colours, palette and textures of Nepal for his collection exhibited on Manhattan’s 8th Avenue. A major buyer tells him bluntly: “Stick to making pretty dresses … if I need to see a collection like this, I could buy a copy of National Geographic.” The New York Times was equally dismissive: ‘The designer tries to draw connections between blistered techo-fabric used to construct it and the topography of his homeland, Nepal. But, at the moment, he has lost his map.’ One potential investor tells Gurung he cannot design for Americana because “you do not look American”. Gurung wants to use expletives, but restrains himself. After a fundraiser in New York for the Nepal earthquake in 2015, some belittled his effort, saying: “Here comes the saviour."&nbsp; Read also: <a href="https://nepalitimes.com/review/prabal-gurung-by-prabal-gurung">Prabal Gurung by Prabal Gurung</a>, Kunda Dixit The Gurkha DNA must be dominant in Prabal Gurung’s genes because he does not take such mistreatment lying down. When asked by a fashion publicist why he was designing clothes for fat people, he snaps back: “Because of people like you.” He joins the Black Lives Matter and #MeToo movements, launches the Shikshya Foundation charity in Nepal, and has powerful allies among celebrities who wear clothes he designed: Michelle Obama, Oprah Winfrey, Sara Jessica Parker, Kamala Harris, Deepika Padukone … it is a long list.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519150556_48a5f4211991a23fa85b64bbd5377575ca7081d97309d7542035591dda5180fe.png" data-media-id="editor_12" data-image-id="20250519150556_48a5f4211991a23fa85b64bbd5377575ca7081d97309d7542035591dda5180fe" data-rendition-name="original" width="1114" height="1534" loading="lazy" alt="Being Prabal Gurung by design"> <figcaption>Nigerian novelist Chimamanda Ngozi Adichie wearing Atelier Prabal Gurung’s design for Met Gala 2025 in which the theme was ‘Superfine: Tailoring Black Style’. </figcaption> </figure>  “I don’t dress women to look beautiful, they already are,” Gurung says. “I try to bring out their innate strength and grace.” <a href="https://www.instagram.com/stories/highlights/17908766880140171/" target="_blank">Admirers</a> tell Gurung he makes it all look so easy, but he used to put up a strong facade to not show his own vulnerabilities in public. “I was closed because of my childhood experiences,” he says. “I was always on guard to defend myself because I never knew where the next punch would come from.” But in <a href="https://www.youtube.com/watch?v=PPVepzPA210" target="_blank">Walk Like a Girl,</a> Gurung comes to terms with his vulnerability, and bares his soul. It has not been easy, it took sustained will power and support from his mother, sister Kumudini and a circle of close friends. “I made unbelonging my power,” he says. “Nepal is where I still have my heart and soul. Nepal grounds you. It is where people go to find themselves. But I escaped.” Recently appointed vice-chair of the <a href="https://cfda.com/about-cfda" target="_blank">Council of American Fashion Designers</a>, Gurung says: “I can’t believe I am here, it feels like it is happening to someone else. Writing this book, the healing has finally begun.” <h2>‘Everything is better in color’</h2> The Met Gala was two weeks later, and my table was an example of everything I’d been fighting for all these years as my guests represented everything I believed in: dynamic, powerful, influential women who were unapologetically original and unabashedly graceful. I was grateful to Anna for inviting me to host and dress a table that reflected my ethos—and for her guidance in doing so. I was also aware of the privilege as one of the first-­ever Asian fashion designers—not just from Nepal, but from the entire continent— to get the opportunity to do so. That fact was not lost on me. I reached out beyond the expected Hollywood celebrities and well-­known socialites to curate a table of exceptional women who inspired me. I invited Deepika Padukone and Alia Bhatt for their first-­ever Met Galas, as well as Michelle Yeoh, Mindy Kaling, Camila Cabello, Ashley Park, Denée Benton, KiKi Layne, Quannah Chasinghorse, and Grace Elizabeth. Together we checked many boxes: Asian, Black, Latinx, and Indigenous, each woman undeniably chic and powerful, a dazzling array of skin tones and experiences that proved my decades‑in‑the-­making hypothesis: everything is better in color. Excerpt from Walk Like a Girl Viking © 2025 by Prabal Gurung  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170520_6b91d560e9f072c37d16876901058c073a51ffa05e7ad1b9461d19e1c9c28215.jpg" data-media-id="editor_16" data-image-id="20250519170520_6b91d560e9f072c37d16876901058c073a51ffa05e7ad1b9461d19e1c9c28215" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Prabal Gurung book details NT"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250519170520_345240c21be400e2ce2ec629b52bd82bb53890e5bd86fe95b48340d84b5f1748.jpg" data-media-id="editor_17" data-image-id="20250519170520_345240c21be400e2ce2ec629b52bd82bb53890e5bd86fe95b48340d84b5f1748" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Prabal Gurung book details NT"> </figure>  &nbsp;