Saraswati Puja on 14 February also marks the first day of spring on Nepal’s lunar calendar. Schools hold special functions, students sing hymns, and children go to temples of the goddess of knowledge to write their first letters in chalk on the walls. The belief that goddess Saraswati resides in books, musical instruments, even laptops and other devices for intellectual pursuit prevails to this day.&nbsp; The most exquisitely carved figure of Saraswati in all of Nepal was in a temple in Pharping, 20km south of Kathmandu. On 11 November 1984 devotees were shocked to see that their goddess had been beheaded. This was in the 1980s when idol theft in Kathmandu Valley was rampant. International traffickers in collusion with Nepal’s high and mighty were smuggling out sacred objects to sell to collectors and museums abroad.&nbsp; Read also: <a href="https://nepalitimes.com/news/nepal-s-diaspora-helps-return-stolen-gods">Nepal’s diaspora helps return stolen gods</a>, Alisha Sijapati Since the 1.2m high Saraswati carved out of black granite was so large and heavy, the thieves hacked off just the head and took it away under cover of night. Black granite is not found locally, and is similar to the stone used in the sleeping Vishnu at Budhanilkantha and the Bhagwati at Kavrepalanchok — all believed to date back to the Lichhavi period 1,000 years ago. German historian Jürgen Schick was living in Kathmandu at the time, and was deeply troubled by the plunder of Nepal’s religious treasures, and the emotional toll it was taking on local communities. He started his own photographic documentation of missing sacred objects and published the book, Die Götter verlassen das Land, in 1989. It was updated and translated in 1997 into English as The Gods are Leaving the Country: Art Theft from Nepal.&nbsp; Read also: <a href="https://nepalitimes.com/banner/faith-stolen-lost-in-nepal-found-in-america">Faith Stolen: Lost in Nepal, found in America</a>, Lost Arts of Nepal  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240213120244_ee3c3b4bdd2c9db368171fbfc0a6ef9101327cccb717fb0e23eff0feca4aa696.jpg" data-media-id="editor_2" data-image-id="20240213120244_ee3c3b4bdd2c9db368171fbfc0a6ef9101327cccb717fb0e23eff0feca4aa696" data-rendition-name="original" width="817" height="498" loading="lazy" alt="The godhead of Patan"> <figcaption>THE REAL FACE: German historian Jürgen Schick's photographs of the Pharping Saraswati (above) taken before and after it was decapitated by thieves in 1984. The head was sold to an art collector in the United States, who returned it to Nepal in 1999. Since then it has been stored at the National Museum, and for the past two years has been on display with other repatriated stolen deities (below).</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240213120244_f17dba3a2da5cd75a87ab75aa9c0ba63f0cbeca1363f1a65291e557fce9bf1c7.jpg" data-media-id="editor_3" data-image-id="20240213120244_f17dba3a2da5cd75a87ab75aa9c0ba63f0cbeca1363f1a65291e557fce9bf1c7" data-rendition-name="original" width="1000" height="1500" loading="lazy" alt="The godhead of Patan"> <figcaption>Photo: GOPEN RAI</figcaption> </figure>  On 8 May 1984, Jürgen had photographed the intact Pharping Saraswati. He went again on 10 December 1984 and took a picture of the decapitated goddess which also had its right foot missing.&nbsp; Residents of the area, Mohan Narayan Balami and Sapta Balami, told Schick that when they arrived for morning prayers, the Saraswati was tilted, with her head missing. There was a huge nationwide outcry as word of the theft spread. &nbsp; "The fate of the Saraswati statue is special because it clearly shows that the art robbers do not shy away from even decapitating a beautiful statue of a deity that has been worshipped for centuries," Schick said. "There could be no clearer evidence of their brutality, the same brutality that they also use against the human protectors of the sacred images, as was clearly shown during the theft of the Halchok Akash Bhairav image in 2021 when they threatened the temple priest with a knife to his throat."&nbsp; Eventually, Pharping's devotees replaced the head with a replica that was so ugly that many found it an insult to the deity, and a reminder of the crime. It was replaced with a more accurate carved head, which is there to this day but still does not match the artistry and beauty of the original. Read also: <a href="https://nepalitimes.com/review/remembering-nepals-lost-and-the-found">Remembering Nepal's lost and the found</a>, Ashish Dhakal In 1999, Riddhi Baba Pradhan, then Director-General of the Department of Archaeology, received a letter from the Nepal Embassy in Washington DC that a US-based art curator Pratapaditya Pal had located the Sarswati head and four other sacred objects from Nepal with a private collector. &nbsp; Pratapaditya Pal checked Lain Singh Bangdel’s seminal book, The Lost Art of Nepal, and brought this to the notice of the collector, who promptly agreed to return the objects. The Saraswati head was then returned to Nepal in 1999 along with three other sacred objects and have been in the National Museum at Chhauni ever since.&nbsp; “When the boxes arrived from the airport customs, it was a very emotional moment for all of us," recalls Pradhan, who is now chair of the Nepal Heritage Recovery Campaign.&nbsp; Read also: <a href="https://nepalitimes.com/news/itumbahas-living-museum">Itumbaha's living museum</a>, Sahina Shrestha  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240213120244_9f71a0815f3a655c8f3c0b590df1044297a33d4c60f39e58ff0fa5da4b33ab69.jpg" data-media-id="editor_6" data-image-id="20240213120244_9f71a0815f3a655c8f3c0b590df1044297a33d4c60f39e58ff0fa5da4b33ab69" data-rendition-name="original" width="1388" height="2080" loading="lazy" alt="The godhead of Patan"> <figcaption>TWO HEADS: The Saraswati figure (above) at the shrine in Pharping (below) where thieves hacked off the head in 1984 and took it away to be sold to international art traffickers. The head was replaced with an ugly replica, and later by a more accurate version which has been worshipped now for 40 years. The real head, which was returned from a collector in the United States in 1999, is now in the National Museum in Chhauni. Photos: SAURAV THAPA SHRESTHA</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240213120244_5a11c3d4b7dea4538698c29ba487ac6bf298269ce55008b55250daaa1673e256.jpg" data-media-id="editor_7" data-image-id="20240213120244_5a11c3d4b7dea4538698c29ba487ac6bf298269ce55008b55250daaa1673e256" data-rendition-name="original" width="1499" height="1000" loading="lazy" alt="The godhead of Patan"> </figure>  She adds, "It was the first indication that our gods would be returning to their rightful places.”&nbsp; Bal Ram Balami in Pharping still remembers the first time he heard on tv news that the Saraswati head was coming back: “I had this deep sense of happiness, I was overwhelmed with joy and relief.” &nbsp;&nbsp; Many in Pharping wanted the retrieved head to be reinstated on the Saraswati and were looking forward to its true homecoming. But 25 years later, the head is still in the museum. It was in storage till two years ago when it went on public display with other repatriated stolen objects. The National Museum and the Pharping community have been in constant communication, but no tangible progress has been made.&nbsp; Pharping’s Ward Chair Shailesh Man Manandhar says the locals want the Saraswati returned, but security concerns persist.&nbsp; Read also: <a href="https://nepalitimes.com/here-now/the-homecoming-of-nepal-s-gods">The homecoming of Nepal's gods</a>, Alisha Sijapati National Museum director Jayaram Shrestha agrees that worries about it being stolen again persist, and the community also does not want to take responsibility for its safekeeping. “For now, it is important for the head to remain where it is until a final decision is reached,” says Manandhar, who has plans to establish a museum in Pharping itself with other religious objects.&nbsp; By now, the local community has become attached to the replica head since it is being worshipped and already embodies the essence of Saraswati’s wisdom and knowledge.&nbsp; He says, “It may be wise to let the original head remain where it is under protection of the National Museum until we are ready to take it back.” Read also: <a href="https://nepalitimes.com/here-now/nepal-s-deities-in-transit">Nepal’s deities in transit</a>, Anita Bhetwal

Alisha Sijapati

original

674x448

610x380

500x500

400x266

400x240

400x203

301x200

1250x600

1084x550

The godhead of Pharping

Two 1,000-year-old stone deities return to Nepal, but hundreds of other stolen objects are still out there<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110710110/6368c9ad9c7e80680e02f2c5jpeg.jpg" alt="" width="800" height="980"/><figcaption>HOMECOMING: The 12th century Uma Maheswar stele from Tangal Hiti, Patan, stolen in early 1980s.</figcaption></figure>In Yatkha Tole, Krishna Bahadur Tuladhar, 62 shows Nepali Times a brass crown belonging to the Standing Buddha that was stolen from a shrine in his neighbourhood in 1986. His family has worshipped the crown every day ever since the Buddha went missing.On Wednesday, the 10th century Standing Buddha of Yatkha Tole was one of two holy stone sculptures returned to Nepal by The Metropolitan Museum of Art in New York. The other was a 12th century stele of Uma Maheswar stolen from Tangal Hiti in Patan in 1980.“This looks like the same statue missing from our temple,” says Tuladhar looking at the photograph of the Standing Buddha being returned. “If it is the same, the crown should fit it,” he adds.Since the sculpture went missing 30 years ago, the community has installed another statue in its place. But the open space the bahi once occupied has shrunk because of the private houses that tower all around.Shyam Dangol remembers playing in the bahi and praying to the deity when he was a child. “It is the same one that went missing from here,” he says looking at the photograph. “When the idol was stolen, the authorities came with big dogs and even the locals were accused of assisting in the crime. We never found out who did it.”https://www.youtube.com/watch?v=gtN1KiH9Va0The epidemic of idol thefts started soon after the end of the Rana era in the 1950s, as Nepal opened up to the world. Over the next few decades, thousands of deities worshipped in temples and monasteries in Kathmandu Valley were stolen to be sold to collectors and museums in the West. The process accelerated during the 1980s.When Tej Ratna Tamrakar heard about the stone Buddha being returned to Nepal, he had hoped it was another statue from his clan’s Arya Naam Sangiti guthi that was stolen 30 years ago. After the Buddha was stolen from the Agan Chhen (sacred house housing the clan’s god) in Yatkha Bahal the guthi installed a much smaller stone Buddha.“When I heard the news, I thought that our God was coming home,” 70-year-old Tamrakar told us this week, “but this one is not ours. Our Buddha was sitting down in bhusparsa position, this is standing.”The Uma Maheswar was donated to The Metropolitan Museum of Art in 1983 by a collector, and the Standing Buddha was donated in 2015. During the acquisition process of the Standing Buddha, The Met found out from Lain Singh Bangdel’s book Stolen Images of Nepal, published in 1989, that the two figures had been smuggled out of Nepal, and so the process for its return began.In 2017, the Museum contacted the Nepal government and offered to return the sculptures, after which the Consulate of Nepal in New York contacted the Museum to coordinate and facilitate the process. The nose of the Standing Buddha currently looks different from the picture in Stolen Images of Nepal, (where it looks slightly damaged). John Guy, curator of the Arts of South &amp; South East Asia at The Met believes the nose was repaired when sold to the collector about 30 years ago.“When the statues were carved and consecrated, no one would have thought that centuries later someone would try to steal them. That is why they were not anchored securely and were easy to lift off, and that is also why the government did not have an inventory,” says heritage activist Kanak Mani Dixit.Fortunately, the works of Lain Singh Bangdel, Jürgen Schick and later Ramesh Dhungel have sought to fill the gap. Bangdel and Schick separately photographed and documented hundreds of statues in their original place and publishedStolen Images of Nepal and The Gods are Leaving the Country respectively. Dhungel studied the Nepali artefacts in The Met and documented them in The Lost Heritage.“Ramesh Dhungel studied Nepali art in the same museum from where the two idols have been returned, and his book along with the others' shows how many more Nepali idols are still out there,” said Bhesh Narayan Dahal, Director General of Department of Archaeology.Since April 1996, when 19 stolen artefacts were returned from Britain, only a few out of the thousands have been returned to Nepal. And even from those few, many have ended up in museums, rather than the communities where they belong. The two images of the Standing Buddha and Uma Maheswar have also been handed over to the National Museum of Nepal at Chhauni.“The idols have spiritual, psychological and emotional connotation for the people so they need to be returned to the community. The government should help safeguard it,” says Ramesh Dhungel. “When they end up in museums they merely become items of art, which is unfair to the people who believe that the idols have life.”<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110710110/6368c9af9c7e80680e02f2c6jpeg.jpg" alt="" width="800" height="1200"><figcaption> </figcaption></figure>The communities also want the Gods to be returned to them and not housed in museums. Clutching an old photograph of an idol of Balabhadra stolen from their community 40 years ago, Tirtha Raj Bajracharya, Bishwa Bhakta Malla and Shree Ram Tamrakar of Tangal Hiti want their God back too.“They stole it in the past but now we as a community will look after it now,” says Bajracharya.In Yatkha Tole, Tuladhar told Nepali Times, “It is our God. We should be able to pray to it daily and it should be returned to us.”The Department of Archaeology is positive, “As per the Ancient Monument Preservation Act 1956, the communities can send in an application through the district administration and if we are convinced about the monument’s safety, it will be returned,” Dahal said.As for Tej Ratna Tamrakar he still hopes that his God will also be returned one day. He says: “I am hopeful but not too confident it will happen in my lifetime.”<h2>Homecoming</h2>3 April, 199619 artefacts returned from Britain. Currently in the National Museum, Chhauni.10 September, 19994 artefacts returned from US. Currently in the National Museum, Chhauni.24 October 2003The Kanakmuni Dipanker Buddha stolen from Nagbahal, Lalitpur was brought to the Department of Archaeology. The idol was handed over to the Guthi in Nagbahal.25 June, 2007China returned 28 artefacts stolen from Dolpa. On 15 August, 2007 the idols were returned to Dolpa.16 June, 2017Four idols from the private collection of Leroy Allen Ehrenreich  returned to Nepal. Currently in the National Museum, Chhauni.

Sahina Shrestha

Bringing our Gods home

Nepal’s Gurkha soldiers have a well-deserved reputation worldwide for uncommon valour and loyalty. However, what happened in Hawaii in 1986 and the long struggle for fair pay and pension shows that the formidable fighters from Nepal also do not tolerate injustice. The Hong Kong-based 1st Battalion of the 7th Duke of Edinburgh’s Own Gurkha Rifles was in Hawaii for jungle warfare training exercises at the Joint Pacific Multinational Readiness Center when they beat up their commanding officer, Major Corin Pearce. &nbsp;&nbsp; The Gurkhas said Pearce had insulted them, and 111 soldiers were dismissed. Pearce suffered broken ribs and a head injury, and was himself also discharged. The incident got worldwide publicity and enforced the belief that the Nepalis were not treated fairly in the British Army. It also led some retired soldiers to begin a decades-long struggle for compensation at par with their British peers.&nbsp; Retired British Gurkha soldier Shankar Rai in his book Triumph and Tears revisits the Hawaii incident which he witnessed, and also his experience in the Falkland Islands/Malvinas war in 1982.&nbsp; He has lots of grievances: unequal treatment and injustice from the British Army towards himself and his comrades. This is an indignant and disillusioned account of the good, the bad and the ugly of being a British Gurkha, which he says let him down despite his service and belief in it.&nbsp; The book could also be a cautionary tale of how one person on a power-trip can tarnish two centuries of the shared history of Nepal and the UK, as well as ruin the lives of those involved. It also is proof that loyalty should never be taken for granted. Four years after defeating the Argentinians in the Falklands, several companies and platoons of Gurkha rifles were stationed in Hawaii in 1986 for joint US-UK ‘Exercise Union Pacific’ military exercises. The goal was to ‘perfect the art of marine warfare in collaboration with the US Marine Force’. The rules were that a British Gurkha company commander needed to have the rank of major and pass a Nepali language test. Captain Pearce was the son-in-law of a British Brigadier on extra-regiment employment, and this rule was waived. He was appointed Acting Major. Pearce didn’t bother to learn Nepali language or culture, and from Rai’s account took every chance to belittle and embarrass the Gurkhas as poor, stupid, rude, backward, and lucky to be there. He writes: ‘After Captain Pearce reached Hawaii, he began to project himself as a master and the Gurkhas as servants, to show off to the Americans.’ The author also recounts other slights, such as only receiving a fourth of the rations they were due during hard training, being forced to train even when some of the soldiers had high fever, and claims to have ‘civilised’ the Nepalis.&nbsp; Pearce had been to eastern Nepal before the training and seen the grinding poverty. He kept telling the Gurkhas how lucky they were to be in the job, and that they were making ‘more money than Nepal’s prime minister’. During the final farewell party in Hawaii, Pearce set up tables to form a saluting platform, and asked the Gurkha pipe and drum band to march around him while playing. The enraged soldiers could not take it anymore, and after the party an inebriated group ran Captains Pearce and Chandra Kumar Pradhan out of their tents and beat them up. Both officers broke ribs, and the major needed 15 stitches on his head. ‘This sorry and unseemly episode is considered to have been entirely at odds with the Brigade of Gurkhas’ tradition of loyalty and gallant service in the British Army. It is regarded as an isolated and untypical event, which will not be permitted to detract from the high esteem in which the Brigade is held,’ reads the report of an investigation. Most of the 1/7 company soldiers were dismissed whether they had been involved in the assault or not. The author describes the shame that followed, with dismissed soldiers returning to Nepal with lost face.&nbsp; ‘I burned with humiliation, and life scared me,’ writes the author, whose father told him that he was ashamed to call him his son. ‘Many of my friends’ girlfriends left them and married other people. Rifleman Khem Gurung (21162015) of Itahari committed suicide,’ writes Rai, adding that those dismissed were blacklisted, and could not get other jobs.&nbsp; They tried to pursue legal action against the British Government, but backed down when they could not afford expensive hotshot lawyers, and would not have the money to cover the British government’s legal fees in the likely case of a loss in court. Gurkhas who had served for four years in the UK were allowed to move there, an option that many of those dismissed in the Hawaii incident took, including the author, who now lives in Oxford. Rai pours out his hurt and emotion in the book. Towards the end, he writes: ‘I depend on small jobs for livelihood. In the remaining time, I actively raise the issue of the victims of the Hawaii incident. We are burdened with insults, hatred, and contempt for a lifetime. It was harsher than a court martial, too heavy to bear.’ The is a slim book, and is a quick, engaging read of an incident 30 years ago, and Rai writes with a soldier’s precision. Even though the anger shows even after all these years, there is no over-dramatisation in the narrative.&nbsp; The first part of the book is about sailing across the South Atlantic in the QEII, which had been converted into a troop ship to take the Gurkhas to war. The soldiers from landlocked Nepal were mostly sea-sick, but were happy to get two cans of beer a day. Barclays Bank even had a branch on board. Rai’s descriptions of the friendships he developed in the Company and on the battlefield are poignant. They braved Argentinian bombs, dug trenches and fought through the rain in the Southern Hemisphere winter. There are vignettes of sharing tea with fellow Nepalis, seeing comrades fall, and finding pictures of wives and children in the pockets of dead young Argentine soldiers. Behind the prestige, honour and myths of being a Gurkha soldier, it seems this is just another job with nepotism, horrible bosses and bad pay. But such is the desperation that up to 20,000 young Nepalis still apply for 300 openings in the British Army every year. &nbsp;&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251227041256_694a253e782c83b0bf89fc1b9840b0ade3f7beca2d0b01dbc4fcd3e63c207f50.jpg" data-media-id="editor_0" data-image-id="20251227041256_694a253e782c83b0bf89fc1b9840b0ade3f7beca2d0b01dbc4fcd3e63c207f50" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Triumph and tears book details NT"> </figure>

Not taking loyalty for granted

After a week of to-and-fro that culminated in all-night bargaining, two populist young figures in Nepali politics agreed at 4AM on Sunday to join forces ahead of elections in March. Rabi Lamichhane of the RSP, who came out of jail a week ago, has forged an alliance with Kathmandu mayor Balen Shah. Both are keen to ride on the GenZ wave that radically changed the direction of Nepal’s politics that has been dominated by three mainstream parties for the past three decades. Under the 7-point deal, Lamichhane will still head the RSP, while Shah has been promised prime ministership if the party wins a majority in the federal elections. Shah will also be the parliamentary party leader. The RSP will keep its name and election symbol. “Agreements must be made not on the basis of what leaders want, but on what the country needs,” Lamichhane wrote on social media announcing the alliance. The RSP chair is said to have put his own prime ministerial aspirations on hold to ensure the Kathmandu Mayor's support for the March polls. This is an alliance of convenience. Lamichhane requires the backing from Shah’s youth voters to face the legacy parties, while the mayor needs a political platform. Ultimately the prospect of leading not just Kathmandu but Nepal itself appears to have been the deciding factor for Balen Shah. The Kathmandu mayor is reportedly keen to contest the election from Jhapa against former prime minister K P Oli in his constituency.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251228041212_1b26fd7f14e418a9bdb827a7b733914c08183c36b4a93694fc1aefda9f45d85a.jpg" data-media-id="editor_0" data-image-id="20251228041212_1b26fd7f14e418a9bdb827a7b733914c08183c36b4a93694fc1aefda9f45d85a" data-rendition-name="original" width="900" height="900" loading="lazy" alt="Balen-Rabi alliance"> <figcaption>Photo: BALEN SHAH, RABI LAMICHHANE / FACEBOOK</figcaption> </figure>  The two have much in common. Lamichhane, a former tv anchor, returned from the United States and launched the RSP as an alternative party four months before elections in 2022. He served as Home Minister twice in Pushpa Kamal Dahal's coalition government before being jailed for defrauding cooperatives depositers. He made a jail break during the September protests, returned to prison voluntarily, and was released on bail last week. Balen Shah stood as an independent candidate for mayor of Kathmandu in local elections in 2022, and was catapulted to victory because of anti-incumbent protest votes among urban youth.&nbsp; Both campaigned on social media, pushing a populist anti-corruption agenda and against the governance failure of the three establishment parties — the same logic that drove the GenZ protests in September that escalated into violence and brought down the UML-NC coalition. Even as government buildings smouldered on 10 September, GenZ members were strongly urging Balen Shah to be the interim prime minister, but when he declined they voted on Discord for former chief justice Sushila Karki.&nbsp; With just over two months to go for elections on 5 March, Prime Minister Karki has been trying desperately to get the mainstream parties on board. She has met twice with the top leaders of the UML, NC and the NCP. All three parties have been dealing with internal power struggles, and the UML appears to be the most reluctant to face elections.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251228051212_d42944e014b278d6864270b74f924ac842d6f7a68d5bd6817148d120522ba60b.jpg" data-media-id="editor_1" data-image-id="20251228051212_d42944e014b278d6864270b74f924ac842d6f7a68d5bd6817148d120522ba60b" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="Sushila Karki with political leaders"> <figcaption>Prime Minister Sushila Karki has been meeting with leaders of the mainstream parties to get them on board for the election. Photo: PMO</figcaption> </figure>  The UML’s former prime minister K P Oli has refused summons by the Judicial Inquiry Commission charged with investigating the massacre of protesters on 8 September and the arson and vandalism the next day. Then home minister Ramesh Lekhak is scheduled to give his deposition to the Commission this week. The legacy parties appear to be taking the threat from the Rabi-Balen partnership strongly, and have been trying to forge an electoral alliance so they do not compete against each other.&nbsp; They are relying on traditional vote banks among the rural electorate, and calculate that alternative forces will cancel themselves out. They could also be hoping that Balen Shah’s erratic behaviour and Rabi Lamichhane’s prison conviction will put voters off. A total of 837,094 first-time voters have been registered in Nepal ahead of the elections.&nbsp; The Kathmandu mayor is an engineer and rap artist, and had till now been reclusive, preferring to post on social media rather than face the press. His late-night online posts have been impulsive: like the one urging that Singha Darbar be burnt down, or another one recently in which he used the f-word against the US, China, India and the mainstream parties. He later deleted both posts.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251228041212_a2f87881e36fb40b82bf77e1b07003aaf36b91e2a9eb5da096f1e562654c31e3.jpg" data-media-id="editor_2" data-image-id="20251228041212_a2f87881e36fb40b82bf77e1b07003aaf36b91e2a9eb5da096f1e562654c31e3" data-rendition-name="original" width="1112" height="1440" loading="lazy" alt="Balen Rabi agreement NT"> <figcaption>The seven-point agreement between Shah and Lamichhane. </figcaption> </figure>  Lamichane and Shah had also been negotiating with Energy Minister Kulman Ghising’s newly-forced Ujyalo Nepal Party, but the bargaining did not go well because Ghising refused to fight elections under the RSP banner. If the three had been successful in coming together, it would have been a formidable alliance. There are misgivings about the RSP-Balen Shah deal, even among some GenZ who see the two prominent men dividing up the power structure as just the kind of political culture they wanted to reform. Many are already predicting exactly the kind of clash of egos between the two alpha males that characterised Nepali politics since the restoration of democracy in 1990. In the coming days, as with most political change in Nepal, there will be much speculation about the geopolitics behind the Rabi-Balen deal. Balen Shah’s angry post against India-US-China as well as his past nationalistic pronouncements on Nepal’s territorial dispute with India over Kalapani will be recalled, while Beijing has misgivings about the antecedents of some GenZ figures. Dharan-mayor Harka Sampang, who has also formed his own political party, has already pronounced the Rabi-Balen deal as being “foreign backed”.

Old vs New in Nepal in 2026

Everyone in the world is running some kind of race. Some chase recognition. Some chase money. Others run simply to stay ahead of others. But there are some who run for others. They are not trying to overtake anyone, they do not do it for fame, they are not getting paid to do it. But they run to pay for the upliftment of those less privileged. Bal Joshi, 41, is originally from Surkhet. His father was involved in the democratic movement during the days of absolute monarchy and he remembers frequent police searches of the house. And with his father in hiding, the young Joshi had to take care of the family. When the family’s small shop failed, his mother took the young Bal and his brother back to the village, and that is where he completed his education, walking four hours roundtrip every day between home and school. He ran most of the way, and without realising it he has been running ever since. Life was hard. Rent, food, education. His mother struggled constantly. There were days when there was no money even to buy kerosene for the stove. At one point, he sold his calculator, worth Rs 300, for just Rs 80 to get by.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251229031252_edb16b64a3d362a8dc86870bfa5deaad03a84e67d47f37cfd0bb5a8e584691fe.jpg" data-media-id="editor_0" data-image-id="20251229031252_edb16b64a3d362a8dc86870bfa5deaad03a84e67d47f37cfd0bb5a8e584691fe" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Running for dear life NT"> </figure>  At 15, Joshi moved to Nepalganj to continue his education. He initially stayed with his uncles, but eventually began living on his own. The transition to city life was difficult, and he experienced significant economic hardship while trying to pursue his studies. There were times when he struggled to meet basic needs, and at one point he sold his calculator just to get by. When he was 17, after hearing that his father was seriously ill, Joshi travelled to Gujarat to bring him back home. His father died soon after, and Joshi took on responsibility for supporting his family. It was his mother who taught him that despite scarcity, life had to be lived with dignity. Joshi started working at a newspaper at the age of 16 as a proofreader, and later became a journalist. During the Maoist war when children were being orphaned as a result of violence by both sides, he became active in the Sahara Group, and at 19, he began managing an orphanage that took in conflict-affected children. In Bajhang, after the army killed a man on suspicion of being a Maoist, his wife jumped into the Seti River and ended her life. Their two children were taken into army custody. During the rescue process, Joshi met Sunaina Adhikari of the ICRC and back in Nepalganj they decided to get married. The conflict was still raging in western Nepal in 2005, when Joshi went to the United States. In Maryland, he initially worked at a Bengali-owned Subway outlet, spending long hours on his feet behind the counter. He changed jobs frequently, financing his education along the way, and ultimately graduated with a degree in finance in 2008. He joined Hancock Whitney Bank in Texas, and has risen up the ranks to be Senior Vice President. A colleague inspired him to run as a way to stay healthy. But it soon turned into something more meaningful — running more than a dozen 50km marathons for charity.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251229031252_165a6d935860cf6707178aa2ac7395733883158f425bbe0ebed125529d601f61.jpg" data-media-id="editor_1" data-image-id="20251229031252_165a6d935860cf6707178aa2ac7395733883158f425bbe0ebed125529d601f61" data-rendition-name="original" width="999" height="1500" loading="lazy" alt="Running for dear life NT"> </figure>  Last year, Joshi returned to Nepal to run the Everest Marathon, and raised $42,000 which he donated to <a href="https://onestepfoundation.org/" target="_blank">One Step Foundation</a> which works on health care, child welfare and cultural preservation in Nepal and around the world. In June this year, Joshi and his family climbed Kilimanjaro, raising $19,000 for 80 HIV-affected orphaned children in Tanzania. During the Diwali festival he ran 220km in Nevada’s Red Canyon and raised $25,000 for cataract surgeries through the the <a href="https://www.theruitfoundation.org/" target="_blank">Ruit Foundation</a> in Nepal for cataract surgeries.&nbsp; Joshi does not run competitions, and is not trying to break any records. His motto is: “My race, my pace.”&nbsp; Turning his childhood scarcity into helping others, he says: “We all share sunlight, rain, air, and soil, nothing is truly just your own. I grew up without shoes, and I am fortunate to be able to distribute shoes to those who walk barefoot.” We ask Bal Joshi what (and where) next? His answer: the <a href="https://www.worldmarathonchallenge.com/" target="_blank">World Marathon Challenge</a> that will go around the world to run seven marathons in seven continents in seven days beginning in Antarctica at end-January.&nbsp; Joshi aims to run wearing the daura suruwal and Nepal’s flag as to show where he comes from, and how far in life he has come.

Running for dear life

The Narayani River in Chitwan National Park is at only 180m above sea level, but &nbsp;on a rare clear day last week visitors could see the summit of 7,893m-high Himalchuli right across Nepal, 150km away.&nbsp; Upstream, the Trisuli, Seti and Kali Gandaki &nbsp;join to form the Narayani in a catchment stretching 46,300 sq km from Dhaulagiri to Langtang — spanning one-third of Nepal’s area.&nbsp; Glaciers up in those mountains, and even a part of the Tibetan Plateau, feed the Narayani. To see the snows and river together underscores the need to regard the Himalaya not just as a mountain range, but as a composite watershed. This delicate balance between mountains and plains is now destabilised by climate breakdown. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251225111216_105ddc802eb5742227d62687c003bfdb1f3c55faba2c6352b29c2a83123247e7.jpg" data-media-id="editor_0" data-image-id="20251225111216_105ddc802eb5742227d62687c003bfdb1f3c55faba2c6352b29c2a83123247e7" data-rendition-name="original" width="4032" height="2268" loading="lazy" alt="People, naturally"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224141228_b4c2c51021e6a21e6d87c748ba8eb6401827ad69d44953af842859c6839350c1.jpg" data-media-id="editor_1" data-image-id="20251224141228_b4c2c51021e6a21e6d87c748ba8eb6401827ad69d44953af842859c6839350c1" data-rendition-name="original" width="1000" height="1778" loading="lazy" alt="Chitwan National Park NT"> </figure>  “The climate crisis is a water issue. It is not just about this river, but the mountains and the glaciers we can see from,” said Adil Najam, President of the World Wildlife Fund International during a visit to Chitwan last week. “Water is going to be a frontline climate issue not only for Nepal but for the world itself. This crisis is not long-term, it is immediate-term.” Water from the Narayani, Rapti and other rivers have been vital in shaping the conservation success story of Chitwan National Park. But Nepal’s oldest nature reserve now suffers from either too much water during monsoon floods, or too little in the dry season as a result of extreme weather caused by climate breakdown. Insufficient recharge of aquifers and over-extraction of groundwater have caused oxbow lakes and wildlife watering holes inside the Park to dry up, and solar-powered pumps have been installed to replenish some of them.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224141228_97cb5c51d38d4cc038fbaa305eca8e7096d2a58e573ee016fa7e2b9972e67f62.jpg" data-media-id="editor_2" data-image-id="20251224141228_97cb5c51d38d4cc038fbaa305eca8e7096d2a58e573ee016fa7e2b9972e67f62" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="Chitwan National Park NT"> </figure>  Nepal tripled its tiger population to nearly 400 in the past 14 years, <a href="https://nepalitimes.com/banner/close-encounter-of-the-wild-kind-in-nepal?fbclid=IwY2xjawFomglleHRuA2FlbQIxMQABHd0IT1aTm1ugPsScRVjFSOQKx4trJC1QolMquJH-VcPA3Dsuc7J8twvEtg_aem_oRrHg17T6T0bQzRqU0AvgA" target="_blank">rhino numbers have rebounded to 752</a> with near-zero poaching for the past decade, and vulture species have been rescued from the brink of extinction — all this largely due to the <a href="https://nepalitimes.com/here-now/on-the-tri-junction-of-wildlife-conservation-conflict-and-co-existence" target="_blank">efforts of local communities in the buffer zones</a> of parks like Chitwan. “The biodiversity here was protected because conservation has been collaborative,” said <a href="https://nepalitimes.com/opinion/nepal-s-tharu-are-tiger-protectors" target="_blank">Birendra Mahato</a>, an elected member of the Ratnanagar ward adjacent to the Park. “This <a href="https://nepalitimes.com/opinion/comment/parks-plus-people" target="_blank">involvement of people in the buffer zone</a>, including us from the indigenous communities, has <a href="https://nepalitimes.com/opinion/nepal-s-tharu-are-tiger-protectors" target="_blank">helped reduce poaching and human-wildlife conflict</a>.” The <a href="http://www.apple.com/" target="_blank">Tharu, Bote and Musahar</a> <a href="https://nepalitimes.com/opinion/nepal-s-tharu-are-tiger-protectors" target="_blank">indigenous groups that used to live inside what is now the national park</a> followed traditional practices that took into account the behaviour of tigers, rhinos and wild elephants. There were few fatal wildlife attacks.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251226141228_d7c2df18d98d99c32d63ccce53edbe48a36a6a65612e3042f7e93b646f9d86ee.jpg" data-media-id="editor_10" data-image-id="20251226141228_d7c2df18d98d99c32d63ccce53edbe48a36a6a65612e3042f7e93b646f9d86ee" data-rendition-name="original" width="828" height="693" loading="lazy" alt="CNP map"> </figure>  “We need to revive that traditional knowledge so there is human-wildlife coexistence, not conflict,” Mahato added.&nbsp; And communities living in the buffer zone will only protect wildlife if they see a benefit from saving them. The proven way to ensure that coexistence is through well-managed and sustainable tourism that lifts local living standards. The village of Amaltari along the Narayani river has several high-end resorts that employ local people as nature guides, hotel staff and cultural groups performing for tourists. Besides these, the village has 35 women-led homestays where visitors can experience indigenous culture, food and lifestyle.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224141228_759ae97bf2c2f0365e1340cb8468cd9fc44ae735d50a1c76ce92d4651cb08da1.jpg" data-media-id="editor_11" data-image-id="20251224141228_759ae97bf2c2f0365e1340cb8468cd9fc44ae735d50a1c76ce92d4651cb08da1" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Chitwan National Park NT"> </figure>  “Lifting living standards is the most effective way to ensure nature conservation, and this means protecting authentic local heritage to generate income from tourism,” Adil Najam said (Interview, below). Tourists come to the buffer zone in the western edge of Chitwan National Park in Amaltari for safaris to see tigers, rhinos, the vulture conservation site, or to float down the river to watch the gharial, crocodiles and migratory birds. Chitwan National Park saw 300,000 visitors last year, with Nepalis now outnumbering foreign tourists. Gita Mahato runs one of the Amaltari homestays and admits that it was not easy in the beginning to ensure that the quality of service was up to mark, and business suffered during and after the pandemic. “But now we have more experience and confidence, our incomes have gone up, and it has restored pride in our culture and helped protect nature,” she added. “It is like a fairy tale.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251225111216_e136c9d7242193503080782d916209f8223d9c74079180b49c099083c27e4b09.jpg" data-media-id="editor_12" data-image-id="20251225111216_e136c9d7242193503080782d916209f8223d9c74079180b49c099083c27e4b09" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="People, naturally"> <figcaption>Vulture feeding at Jatayu which has rescued the raptors from the brink of extinction. </figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224141228_58a4185f90c35a47806a077a19e7f24d8a9635ac45e8ce457f03a7604ba534b5.jpg" data-media-id="editor_13" data-image-id="20251224141228_58a4185f90c35a47806a077a19e7f24d8a9635ac45e8ce457f03a7604ba534b5" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Chitwan National Park NT"> </figure>  Improved living standards have impacted other social aspects: there are schools, children have better nutrition, child marriage has gone down, no one is stealing electricity with hooks anymore, and there are now three beauty parlours in Amaltari.&nbsp; WWF Nepal helped with seed money to set up the local Hamar Cooperative, which ploughs tourism income into a savings scheme that lends to members. There are no defaulters, and the indigenous <a href="https://nepalitimes.com/opinion/parks-by-the-people-and-for-the-people" target="_blank">Musahar, Bote and Tharu</a> households now have savings. The municipality has built electric fences to protect the rice and mustard fields from wildlife, and this has eliminated fatalities here from tiger attacks. The community’s Anti-poaching Youth Group and the Park’s military have increased vigilance after the jailbreak of notorious wildlife traffickers in September.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224141228_3cff4bdf947bbcb070fe584ab628fb1b79cec047236e56a4486070f8f66ae42d.jpg" data-media-id="editor_15" data-image-id="20251224141228_3cff4bdf947bbcb070fe584ab628fb1b79cec047236e56a4486070f8f66ae42d" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Chitwan National Park NT"> </figure>  Chitwan and other <a href="https://nepalitimes.com/here-now/on-the-tri-junction-of-wildlife-conservation-conflict-and-co-existence" target="_blank">national parks and buffer zones</a> across Nepal are conducting a massive tiger census this week, installing 1,100 camera traps. The cameras also help to curb poaching, and the total tiger population is expected to exceed 400. Says Ghana Gurung from WWF Nepal: “This is the best example that protecting one charismatic species that is at the top of the food chain helps to protect biodiversity and the entire ecosystems.” <h2>“Water is the frontline climate issue”</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251225111216_8bf2b772f726c8f9eb11cc5b79f5c9c8afa115ee0eb170e69f52bf07a6a1e222.jpg" data-media-id="editor_17" data-image-id="20251225111216_8bf2b772f726c8f9eb11cc5b79f5c9c8afa115ee0eb170e69f52bf07a6a1e222" data-rendition-name="original" width="1619" height="1000" loading="lazy" alt="People, naturally"> <figcaption>Adil Najam with young Buffer Zone forest guides.</figcaption> </figure>  World Wildlife Fund International President Adil Najam was in Chitwan last week, and spoke to Ghana Gurung of WWF Nepal. Ghana Gurung: What are your impressions after visiting Chitwan National Park? Adil Najam: I always knew Nepal was special, and the work of WWF Nepal was special, but I just didn’t realise how special. Seeing the work first hand in Chitwan with species protection, zero-poaching and, most importantly, how to work with communities, particularly with indigenous communities so that we turn this rhetoric of nature vs people into truly a bridge of nature and people. Meeting members of indigenous communities and conservation officials, seeing their sense of pride about what has been achieved was very motivating.&nbsp; So much of what you are doing here in Nepal is relevant to the UN’s SDG goals and WWF’s own 2030 roadmap — especially our core work on species. The challenges are great, but we do not take enough time to appreciate the achievements. We haven’t got to where we want to yet, but we are much further down the road. Tigers have almost tripled, rhinos more than tripled, zero poaching for many years, and all of this with a grassroots approach working with communities. It is not always easy, their concerns are real, but working with them as partners shows that conservation and people do not need to be contradictions.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251225111216_988386ce4e292ca298d9546035cb5e51f4b0c4bed3c6069b269360c2c1d3c98e.jpg" data-media-id="editor_18" data-image-id="20251225111216_988386ce4e292ca298d9546035cb5e51f4b0c4bed3c6069b269360c2c1d3c98e" data-rendition-name="original" width="4032" height="2268" loading="lazy" alt="People, naturally"> </figure>  You mention challenges. What are some of the difficulties ahead? When you are working at a high level, the first challenge is keeping it at that level. Unfortunately global challenges like climate change, biodiversity loss are now so great that we have to multiply our efforts multiple times. Nepal also needs to share what you do here with the rest of the world. Unless we learn from each other, we are not going to solve the planetary crises. I was very happy to see how much the youth are involved in Nepal’s conservation effort, but the challenge will be how to get young people excited about conservation with an aspiration to do more.&nbsp; Yes, we try to work more with the youth. What were some of the other highlights of the trip? Clearly, one of the outstanding highlights was the visit to the homestay collective run by indigenous communities, particularly that they are women-led and they have become entrepreneurial, learning new ways to work with nature, designing new livelihoods, by having guests who enjoy nature. The homestay program in Nepal really has ownership and links nature and people.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224141228_d8d27836a3d549713d2ff80687c32c2f7723a1c5bd778833852d0216a447b4f7.jpg" data-media-id="editor_19" data-image-id="20251224141228_d8d27836a3d549713d2ff80687c32c2f7723a1c5bd778833852d0216a447b4f7" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="Chitwan National Park NT"> </figure>  Nepal is one of the most climate vulnerable countries in the world. What were some of the impacts you noticed?&nbsp; I think every country now is climate vulnerable. For the developing world, it is a a compounded challenge not only because they were not responsible for the problem, but also because we now face its consequences. Because the world has not done very much on mitigation, the challenges have become more difficult. Besides carbon mitigation, we need to focus on adaptation and address the issue of water.&nbsp; Climate in the age of adaptation essentially becomes a water issue, and Chitwan has done well to protect its fresh water habitats. It is not just about these rivers, but the mountains and the glaciers we can see from here that feed them. We have compartmentalised problems: this is climate, this is biodiversity, that is plastic. That is not how nature works. There is no solution to the climate challenge without dealing with nature, and vice versa. So, water is going to be a frontline climate issue not only for Nepal but for the world itself. Leadership on climate will have to rest with countries like Nepal in demonstrating ways to build climate resilience. And resilience resides in people. Given this, what are the strategies we need going forward? We are seeing resource constraints, and that is not news. But beyond that many of the biggest challenges of our time are at threshold or beyond threshold level — whether they are climate related, loss of nature, or water stress, etc. We are at this pivotal point, and I hope we will invent better ways on how to deal with these crises. As you already do in Nepal, we have to look at ecosystems as integrated and connected, where doing good for one thing has a positive impact on another. We know that with species here in Chitwan — if one species does well, a whole bunch of others also benefit.&nbsp; &nbsp;And like you do here, we have to work in partnerships with communities, conservation people, other international organisations, the private sector. This is not the time for finding your corner and hiding in it. This is a planetary problem, and we need a 8 billion people solution.&nbsp; And the writing on the wall in Nepal and elsewhere is that young people are the key to the present and the future. It is really their world. We have to create an environment in which they can thrive to reach their own potential. And we have to give them the sense that although things are difficult, if we do the right things there are solutions. This article is brought to you by <a href="https://nepalitimes.com/" target="_blank">Nepali Times</a>, in collaboration with <a href="https://inpsjapan.com/en/" target="_blank">INPS Japan</a> and <a href="https://sgi-peace.org/" target="_blank">Soka Gakkai International</a>, in consultative status with UN ECOSOC.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224141220_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758.jpg" data-media-id="editor_23" data-image-id="20251224141220_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758" data-rendition-name="original" width="680" height="103" loading="lazy" alt="SDG"> </figure>

stolen-idols

The godhead of Pharping

Bringing our Gods home

Not taking loyalty for granted

Old vs New in Nepal in 2026

Running for dear life

People, naturally