<figure><img width="920" height="2000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181116/636be10c9c7e80680e083e28jpeg.jpg" alt=""/><figcaption>A girl worships in a locked up Ganesh temple in Kuleshwor in Kathmandu this week. All photos: Rajani Maharjan</figcaption></figure>For decades, Dhanamaya Singh concluded each day at Aakash Bhairab Temple in Indrachok in Kathmandu’s historic heart, to sing bhajan hymns.As an unmarried elder, these evening prayers were her way of engaging with her community and were the centre of her social and ritual life. But, at the end of March, with the first government-mandated lockdown to prevent the spread of Covid-19, her daily practice was stopped abruptly. Dhanamaya has not seen a single one of her relatives since the lockdown began, and even after it was lifted has to be careful. While she previously visited them frequently for feasts and rituals days, her family is strictly adhering to social distancing practices, so she now spends most of her time alone at home. She says the isolation, though protective of her physical health, has been detrimental to her mental wellbeing.  <a href="https://www.nami.org/Blogs/NAMI-Blog/December-2016/The-Mental-Health-Benefits-of-Religion-Spiritual" data-saferedirecturl="https://www.google.com/url?q=https://www.nami.org/Blogs/NAMI-Blog/December-2016/The-Mental-Health-Benefits-of-Religion-Spiritual&amp;source=gmail&amp;ust=1605372826448000&amp;usg=AFQjCNGy1PM7H-LAzL9nOponn9G9rrlPhg">Numerous studies</a> have shown the connection between religious practice and mental health benefits. The system of beliefs, the structure, and the sense of community inherent in most religions have a largely positive impact on mental wellbeing. Regardless of the belief system, including Hinduism, Christianity, Islam, all involve rituals that help people cope with difficult life events such as the death of a loved one, lessons that arise from challenging situations, as well as regularity and predictability, all of which are highly beneficial during the uncertainty of a pandemic. Additionally, religion and spirituality create a group of people who connect over shared beliefs. The benefits of feeling a sense of belonging, a place for trusting public engagement, and social connection have been shown to reduce anxiety, depression, and other forms of mental distress. <figure><img width="640" height="853" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181116/636be10f9c7e80680e083e29jpeg.jpg" alt=""><figcaption> </figcaption></figure>While the Covid-19 pandemic has affected all aspects of religious practice in Nepal, most people, regardless of their age, gender, or social position, say that it is the change in community engagement that has had the most significant impact on their lives. While many report that they are visiting temples less frequently and have reduced the scale of their rituals, people say they are still finding a way to worship and to regain the sense of community that their typical religious practice brings. To do so, more and more residents of Kathmandu are turning to technology, some for the very first time. But can tools like Facebook, messenger apps, and even virtual reality really replace the real experience?Dhanamaya’s struggle with loneliness and the way in which the Covid-19 pandemic has impacted her mental health is not uncommon in Kathmandu Valley, across Nepal, or around the world. Since the first case of Covid-19 was <a href="https://www.thelancet.com/journals/laninf/article/PIIS1473-3099(20)30067-0/fulltext" data-saferedirecturl="https://www.google.com/url?q=https://www.thelancet.com/journals/laninf/article/PIIS1473-3099(20)30067-0/fulltext&amp;source=gmail&amp;ust=1605372826448000&amp;usg=AFQjCNGg55WQDhgR0lx9yQqWW4gYDhRhRg">recorded in Nepal</a> on 23 January, the valley has been in and out of lockdowns with varying degrees of restrictions.Although restaurants and public offices have been allowed to reopen periodically, most of the city’s temples, particularly the major ones that draw the largest crowds, have remained shuttered for over seven months.Almost every country in the world has grappled with how to manage the disease burden without causing devastating impacts to the economy, and Nepal is no different in the way it has been forced to bear this struggle. However, because Nepal’s healthcare capacity is already limited, the government of Nepal instituted even more stringent lockdown actions, particularly in Kathmandu Valley, than have been seen in many other countries, including measures such as even/odd days for vehicles, grounding domestic flights, and the complete and long-term closure of businesses. The impacts of these extend far beyond purely the economic.      For example, when Maya Dangol’s mother died a couple of months ago, she and her family struggled to conduct the death rituals due to the lockdown measures. Market closures, supply shortages, and the even/odd license plate restrictions on vehicles posed a challenge when trying to obtain all the necessary material to conduct the funeral rituals. She says her family visited the temples at four in the morning to burn wick lamps in their mother’s name to enable them to return home by six to avoid vehicle restrictions and contact with other people. <figure><img width="960" height="720" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181116/636be1119c7e80680e083e2ajpeg.jpg" alt=""><figcaption> </figcaption></figure>Despite these limitations, coronavirus cases continue to increase daily and hospitals in Kathmandu are reaching capacity, some having to turn away even serious cases due to a lack of beds and other resources. The total confirmed cases in Nepal surpassed 200,000 this week, with nearly half of them just in Kathmandu Valley. The total deaths crossed 1,202 on 13 November, with 456 of them in Kathmandu. For the past weeks, the Valley is recording an average of 60% of the daily cases detected nationwide.Public health experts say the government has failed to effectively respond to the pandemic because there was little planning or work to improve healthcare facilities before they became overwhelmed. Now some, especially underprivileged families, feel they have few options if they contract the virus. There is also concern about how the government’s response to the pandemic has impacted the way religious and cultural events have been carried out. Dhiraj, a Newa environmental scientist is worried about the impact of the lockdown on some of the major festivals and rituals, including Rato Machindranath and Bisket Jatra. “The government has prevented these festivals from taking place, but other functions are allowed to continue. Major temples like Pashupati, have been closed since the beginning of the lockdown period, while other activities remain open, like markets and shops,” he explained.“Previously, the Newa community of Kathmandu Valley was especially strong in its religious beliefs, these days this is breaking down. For the first time in a very long time, people are not observing the rituals,” said Dhiraj, adding that this was partly due to fears about disease transmission, but also partially due to government regulation.  While most of the major religious events have been canceled or carried out with highly reduced numbers, residents of Kathmandu and people across Nepal have found ways to adapt and maintain spiritual and social connections despite the difficulty the pandemic poses. Dhanamaya, the bhajan singer, exemplifies this. Although she could no longer play bhajan at the temple, Dhanamaya realised she had another outlet to share her songs and worship with the community: through social media platforms such as Facebook. It was difficult for her to embrace the technology at first, she admits, and she needed help from her young nieces and nephews to navigate the platform. But Dhanamaya says: “Now, when I have leisure time, I get dressed up as if I am going out. I then position my mobile to record myself singing and if the video is nice, I post it.” When her friends and family give positive feedback, she feels less disconnected, and inspired to continue learning and sharing.  <figure><img width="600" height="872" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181116/636be1139c7e80680e083e2bjpeg.jpg" alt=""><figcaption> </figcaption></figure>Similarly, Gyani Maharjan says she spends a most of her days on video calls and other social media platforms. Because she has high blood pressure and is therefore at a greater risk for a more serious infection if she contracts the virus, she too is limiting physical contact with others, including family. To stay healthy physically as well as mentally, she participates in a yoga class through a messenger application on her mobile. Like Dhanamaya, she says this has helped her regain a sense of community when she would otherwise be almost completely isolated. Gyani and her nine siblings changed the way they celebrated the festival season this year, but she says, this did not make them feel any less connected as a family. During recent festivals, each sibling would participate in group video calls where they would show what they had prepared for that particular day and joke with each other and laugh. Gyani said she feels less anxious and stressed when she gets to connect using these platforms and watch videos of her grandchildren. In <a href="https://restofworld.org/2020/hey-bhagwan/" data-saferedirecturl="https://www.google.com/url?q=https://restofworld.org/2020/hey-bhagwan/&amp;source=gmail&amp;ust=1605372826448000&amp;usg=AFQjCNE_XGUoyhE7Wod0TspJ2h-j-QFa-Q">India</a>, virtual reality (VR) platforms are being marketed as a way to enable people to do darshan even when they cannot physically get to the temples. This began even before the beginning of the pandemic for people who have moved out of their home state or to a foreign country, because they are elderly or ill, and for those who the major traffic jams of the Indian metropolises prevented them from visiting the temples regularly. Smartphone application downloads for VR temple experiences have increased exponentially since temples were closed in response to the spread of Covid-19. VR apps enable priests to continue to perform the rituals and maintain their livelihoods while devotees can continue to engage, though from afar.Likewise, many Americans have adopted the habit of attending virtual church from their laptops every Sunday. Even after the virus is managed and in-person worship can resume, many churches report that they will continue live streaming weekly services to accommodate those who are unable to attend the service or who prefer to worship from home.However, not everyone has embraced these changing forms of worshiping and socialising though. Baburaja Bajracharya, a priest, says he has heard that some of the Brahmin priests  are instructing people to perform puja through video calls, however, he and other Newa priests that he knows have not adopted this practice. For Baburaja and many others who are hesitant to involve technology in religious practice or who reject it outright, the experience and perceived benefits of being at a temple or in the presence of a priest during puja cannot be replicated virtually. The sense of community afforded through religious practice is not felt to the same degree when those experiences are happening on a mobile phone. <figure><img width="492" height="1024" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181116/636be1159c7e80680e083e2cjpeg.jpg" alt=""><figcaption> </figcaption></figure><figure><img width="492" height="1024" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109181116/636be1179c7e80680e083e2djpeg.jpg" alt=""><figcaption> </figcaption></figure> <a href="https://journals.sagepub.com/doi/abs/10.1177/1745691617713052?journalCode=ppsa" data-saferedirecturl="https://www.google.com/url?q=https://journals.sagepub.com/doi/abs/10.1177/1745691617713052?journalCode%3Dppsa&amp;source=gmail&amp;ust=1605372826448000&amp;usg=AFQjCNHQIKJRX8DVUxp5GgqxtnVybWftvw">Research</a> has shown that social media can be effective in addressing loneliness when it is used to enhance existing relationships, like in the case of Dhanamaya and Gyani, but is counterproductive when it is relied upon to replace in-person interaction. Therefore, the benefits of this technology are largely dependent on the way they are integrated into daily lives.However, during a pandemic, many feel as though there are few other options for socialisation other than to engage on virtual platforms. This suggests that for some, the perceived benefits may end up being short-lived or unsustainable if social distancing remains necessary far into the future.  For some, though, the use of technology to conduct and share ritual, religious, and community experiences has been essential. Alok Siddhi Tuladhar, a cultural activist, says his birthday would have been a lonely and isolating day for both him and his parents if not for platforms that enable virtual connection. Because he tested Covid-19 positive, though asymptomatic, he chose to celebrate his birthday at home with only his wife and son. His elderly parents watched his wife perform the birthday puja from their house across the city over video chat. Tuladhar says he thinks “technology helped us to fill the gap that comes with social distancing when we are unable to visit each other physically.”  Although technology has helped fill that gap for some, its impact in a post-pandemic world is yet to be seen. Rajani Maharjan is an environmental anthropologist affiliated with the Small Earth Nepal (SEN), an environmental research group.Madison Wrobley is a 2019-2020 Fulbright-National Geographic Storytelling Fellow who studies water insecurity, primarily in Kathmandu Valley, and is now based in Colorado.

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With temples locked up, Nepalis improvise

Leaked letters from Korea’s Unification Church have revealed its extensive involvement in buying political and media influence worldwide, including links to Nepal’s parties and politicians. Documents obtained by the <a href="https://newstapa.org/eng">Korean Centre for Investigative Journalism</a> (Newstapa) contain correspondence to and from the controversial religious movement whose leader, 82-year-old <a href="https://www.koreatimes.co.kr/southkorea/politics/20251216/explainer-who-is-han-hak-ja-true-mother-at-center-of-unification-church-scandals">Hak Ja Han</a>, is currently on trial in Seoul for allegedly bribing the wife and associates of disgraced former president Yoon Suk Yeol.&nbsp; The letters and direct messages referenced in the investigation mention three former prime ministers: Madhav Kumar Nepal who has now joined the Nepali Communist Party, K P Oli of the Communist Party of Nepal UML (Unified Marxist-Leninist), and former Maoist ideologue Baburam Bhattarai.&nbsp; The documents detail financial support from the Unification Church (now known as Family Federation for World Peace and Unification) to Nepal Paribar Dal (Nepal Family Party) and its founder <a href="https://reviewnepal.com/national/dhakal-reelected-as-chair-of-pariwar-dal.html">Ek Nath Dhakal,</a> who is a staunch ally of the UML. On Sunday, Dhakal signed an MoU with K P Oli of the UML to cooperate in the March election and beyond. The leaked correspondence concerning Nepal spans the period between the <a href="https://archive.nepalitimes.com/article/nation/elections-of-by-for-men,4038">first federal elections in 2017</a> till the 2022 polls and contains emails between Dhakal and Yong Jeong Shik, Regional President for Asia of the Unification Church, with urgent requests for funds for campaigning and to support the UML.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260124080120_63bb0a555b9f0676b1301b7a71e9cefda7f3eb69e5fa0ff1249a1bbeec0c17bf.png" data-media-id="editor_4" data-image-id="20260124080120_63bb0a555b9f0676b1301b7a71e9cefda7f3eb69e5fa0ff1249a1bbeec0c17bf" data-rendition-name="original" width="1280" height="598" loading="lazy" alt="Moonie money in Nepal's politics NT"> </figure>  ‘Regarding funding, I am truly sorry, but a minimum of $500,000 is required,’ one of the messages to Yong in the report says. ‘Furthermore, as the election is scheduled for December 7th [2017], I would be very grateful if I could receive it as soon as possible. The initial $500,000 was used for overall election expenses, and the additional $500,000 is intended for campaign activities for the Family Party and supporting key leaders.’ In addition, there are also letters requesting an additional $20,000 per month in ‘maintenance costs for the Nepal Family Party and preparations for the<a href="http://nepalitimes.com/banner/nepals-parties-forge-new-pre-poll-alliances"> 2022 election</a>’.&nbsp; Asked for a reaction to the allegations, Govinda Nath Mishra of the Nepal Paribar Party said: “This is an unnecessary smear campaign against our party. Parties doing good work are always linked to some foreign powers in Nepal to discredit them.” Ek Nath Dhakal has also denied that his party’s affiliation with the UML has anything to do with Unification Church donations. <a href="https://archive.nepalitimes.com/article/nation/Korean-movement-in-Nepal,2962">He told Nepali Times in an interview in 2016</a>: “The party has links to all faiths, as it has with the unification movement. The Nepal Family Party is a kind of conservative party with a manifesto that promotes family values, interfaith dialogue and harmony. There are 11 political parties supporting Prime Minister Oli. Nepal Family Party is just one of them.” <div class="embed-block"><div><div style="left: 0; width: 100%; height: 0; position: relative; padding-bottom: 56.25%;"><iframe src="https://cdn.iframe.ly/api/iframe?url=https%3A%2F%2Fwww.youtube.com%2Fembed%2FMcGp_Mn4fwA%3Fsi%3DM3bVjAnbnelwKwAl&key=87ca3314a9fa775b5c3a7726100694b0" style="top: 0; left: 0; width: 100%; height: 100%; position: absolute; border: 0;" allowfullscreen scrolling="no" allow="accelerometer *; clipboard-write *; encrypted-media *; gyroscope *; picture-in-picture *; web-share *;"></iframe></div></div></div> In another update to Yong, Dhakal describes the UML’s election campaign in 2017 as ‘proceeding very successfully … it appears certain the Unified Marxist-Leninist will achieve a landslide victory’. Dhakal was not contesting directly as a candidate, but piggybacking on the UML <a href="https://nepalitimes.com/news/house-of-cards-6alq6pvi">which had put him on the proportional representation list</a>, ostensibly in return for campaign financing. He continues: ‘It is certain that I will be elected as a proportional representation member of the National Assembly due to a shortage of female candidates. I discussed the possibility of my election with Prime Minister Madhav and Prime Minister K P Oli … both have confirmed that I could be moved from 5th place [on the PR list] to 1st or 2nd if necessary.’&nbsp; After the 2017 election, the UML formed a coalition with the Maoists and Prime Minister Oli appointed Dhakal Minister for Peace and Reconstruction overseeing Nepal’s post-conflict and post-earthquake activities. During his tenure, Dhakal organised an ‘<a href="http://www.xinhuanet.com/english/2018-12/01/c_137644390.htm">Asia-Pacific Summit 2018</a>’ in Kathmandu presided over by Hak Ja Han, wife of Rev Sun Myung Moon, founder of the Unification Church and Universal Peace Federation (UPF). The couple are known in the movement as ‘True Parents’ and Hak Ja Han is referred to as ‘True Mother’. Oli addressed the Kathmandu summit which was attended by 1,500 delegates, including Burmese leader Aung San Suu Kyi and Cambodian Prime Minister Hun Sen. The <a href="https://theannapurnaexpress.com/story/15201/">gathering drew criticism</a> for being a proselytisation exercise, prompting Oli to decline attending a ‘blessing’ ceremony by Hak Ja Han.&nbsp; Ever since, the ‘Holy Wine’ has entered Nepal's political lexicon, and is still used derogatorily to label politicians involved.&nbsp; Nepal Paribar Party’s Govinda Nath Mishra says: “Ek Nath Dhakal has become a member of the House of Representatives twice, and our party has since its inception been close to the UML. We are just continuing that cooperation for this election as well.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260124080120_49ed56931f2bd97d75a5c9604e2d4f5cd3474177b302b13db5df2ccbe63994dd.png" data-media-id="editor_11" data-image-id="20260124080120_49ed56931f2bd97d75a5c9604e2d4f5cd3474177b302b13db5df2ccbe63994dd" data-rendition-name="original" width="1318" height="1204" loading="lazy" alt="Moonie money in Nepal's politics NT"> </figure>  The Unification Church has said that the leaked documents are not authentic and were unofficial records created by former Director General of the Unification Church’s International Headquarters Yun Young Ho to ‘flaunt his influence’. The Japanese branch of the Unification Church said in a statement this week: ‘After reviewing the documents believed to be the report in question, we have found factual inaccuracies were added or content modified.’ Milan Kumari Rajbanshi, deputy General-Secretary of the Nepal Paribar Party and former MP denied her party was funded by any outside source, and she was no aware of any correspondence between Dhakal and anyone else.&nbsp; She told Nepali Times: “After the September street protests we spoke to many political parties, including GenZ activists, but the UML was the closest to our values.” Rajbanshi will be campaigning in Jhapa-5 on behalf of K P Oli who will be contesting against former Kathmandu mayor Balen Shah. The Newstapa leak show Dhakal and the Unification Church worked behind the scenes in the 2017 election to influence the &nbsp;elections. One email from Dhakal references this: ‘(If) we can secure a majority in next year’s general election … our wish is to educate all parliamentarians for two years until 2020 and create a constitution centred on Cheon Il Guk.’ Cheon Il Guk (천일국) means ‘One Heavenly Kingdom’ and is the vision of a spiritual nation proclaimed by Sun Myung Moon and his Unification Church, and emphasises family values instead of individualism for global unity under a ‘Heavenly Parent’.&nbsp; The emails reveal that the Church was planning to convince Madhav Nepal and K P Oli to take all 150 coalition legislators to Bangkok to introduce them to its beliefs. That trip did not materialise, but the Church had earlier taken 20 Communist MPs to the Philippines and Thailand for ‘principle education’.&nbsp; In another email to Yong Jeong Shik, Dhakal describes Baburam Bhattarai as being ‘disillusioned with communism’ and that he proposed ‘gathering all minority parties to join the Family Party’. Bhattarai left the Maoists and is contesting from the Pragatisheel Loktantrik Party from his Gorkha constituency in March. Despite its connections with Nepal’s Communists, the Unification Church is known to support conservative politics around the world including through ownership of media like <a href="https://www.washingtontimes.com/">The Washington Times</a> newspaper.&nbsp; Founder Sun Myung Moon was deeply involved in pushing for Korean unification, and the Church has worked with Asian countries that have ties with North Korea. Documents show that the Unification Church had tried to get then UML Chair Madhav Kumar Nepal to Pyongyang, but the Nepal government supposedly under pressure from the South Korean, Japanese and US ambassadors got him to call it off. Madhav Nepal had also insisted that he meet Kim Jong Un, but the North Korean side had said it was not possible. But after Nepal left the UML to form the Communist Party of Nepal (Unified Socialist) he met the North Korean Ambassador in the presence of Ek Nath Dhakal to plan a visit in order to work towards Korean unification. A 11-member delegation composed of Nepal, Dhakal, MPs and a newspaper publisher visited North Korea in 2017 (pictured below).  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260123040128_6690244be7aa18e24a4aef825935a7afcaa893b40191f712ab498105e06aaf51.jpg" data-media-id="editor_13" data-image-id="20260123040128_6690244be7aa18e24a4aef825935a7afcaa893b40191f712ab498105e06aaf51" data-rendition-name="original" width="2201" height="1148" loading="lazy" alt="Moonie money in Nepal's politics NT"> </figure>  METICULOUS ARCHIVE An extract from correspondence is indicative of the former prime minister’s links to the Unification Church: ‘Madhav Kumar Nepal … maintains a very close relationship with us and could become Prime Minister again at any time. There is no one who knows us as well or respects the Parents as much as former Prime Minister Madhav does … he is someone who regards the True Parents like God.’ The internal documents of the Unification Church obtained by Newstapa is called the ‘TM [True Mother] Special Report’ and appears to have been prepared for Hak Ja Han. The 3,212-page text provides a chronological account of the Church’s management of politicians internationally, its handling donations, and plans to expand political influence through its affiliated media outlets. The document is a meticulous archive apparently compiled by Yun Young Ho, the former Director General of the Unification Church’s International Headquarters, the organisation’s second-in-command.&nbsp; This suggests church affairs were reported directly to Hak Ja Han. Korean investigators are now focusing on whether Han merely received these reports or issued specific directives based on them. Yun testified during the trial in Seoul that the Church’s regional leaders and local partners would send daily field reports which he would synthesise into a ‘Special Report’ format to provide oral briefings to Han. Hak Ja Han therefore may have been personally involved in the Church’s operations in granular detail. Korean special prosecutors are viewing these documents as critical evidence in her trial to prove that she was directly involved in political lobbying. Last week, during a hearing on the Hak Ja Han bribery case, a regional Church leader admitted to personally drafting segments of the ‘True Parents Correspondence Report’ featured in the document. The ‘TM Special Report’ appears to be a compilation of internal documents reprocessed into a single file and includes emails and direct messaging. Certain periods are missing, leading to gaps in the narrative, raising the possibility that specific portions of the report may have been selectively curated or redacted. &nbsp; <h2>Both Koreas in Nepal</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026012304018_962b3169d725dbd3dc820aab16a6ab8d3a083b55174558003d4ccfe97fe7789e.jpg" data-media-id="editor_14" data-image-id="2026012304018_962b3169d725dbd3dc820aab16a6ab8d3a083b55174558003d4ccfe97fe7789e" data-rendition-name="original" width="1750" height="1168" loading="lazy" alt="Moonie money in Nepal's politics NT"> </figure>  Buddhism spread northwards across the Himalaya from Nepal to China and Korea 1,000 years ago, but in the past decades two of Korea’s powerful ideologies have come to Nepal. Nepal’s leftist movement, most notably the Nepal Workers Peasants Party (NWPP) <a href="https://archive.nepalitimes.com/article/nation/Bhaktapur-dear-leader,3010">inspired by North Korea’s Kim Il Sung’s Juche Idea</a> espouses a nationalist agenda, and has a strong base in Bhaktapur. Meanwhile, South Korea’s Unification Church of Sun Myung Moon has influenced Nepal’s political, administrative and religious spheres.&nbsp; After establishment of Moon’s Universal Peace Federation (UPF) in 2005, the Church has a sizable presence in Nepal. The movement’s leader is Ek Nath Dhakal of the Nepal Paribar Party (right) who is affiliated with the UML and even served as a minister in a UML-Maoist coalition after being nominated as a PR member to Parliament.&nbsp; <a href="https://archive.nepalitimes.com/article/nation/Korean-movement-in-Nepal,2962">He told this paper in 2016</a>: “I am a Hindu, associated with the Unification Movement. The UPF staged one of its mass weddings at Dashrath Stadium in Kathmandu in 2017 (right). The movement recruits public figures like former president Bidya Devi Bhandari, Madhav Kumar Nepal and others as Ambassadors for Peace. Before he died in 2012 at age 92, Rev Moon had picked Nepal as a ‘model peace nation of God’. The Church says it embraces all religions, and does not even display the Christian cross at its places of worship.&nbsp; While young Nepalis follow South Korean pop culture fever, in Bhaktapur it is Kim Il Sung’s Juche Idea that is the dominant ideology. The Nepal Workers Peasants Party has won just about every district and local election from Bhaktapur, not so much for its politics, but because its representatives have performed well. Bhaktapur’s following of Kim Il Sung is based on Bijukchhe’s vision that his town be self-reliant and deliver development equitably.&nbsp; <h2>A worldwide web</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026012304018_5c2949a3715b74f8992a6dcfc305fbaa817a0b834365c737bb81245762d74148.jpg" data-media-id="editor_17" data-image-id="2026012304018_5c2949a3715b74f8992a6dcfc305fbaa817a0b834365c737bb81245762d74148" data-rendition-name="original" width="1750" height="968" loading="lazy" alt="Moonie money in Nepal's politics"> </figure>  In 2022, the Unification Church (Family Federation for World Peace and Unification) arranged a meeting between Yoon Suk Yeol, who was then presidential candidate, and former US Vice President Mike Pence just before South Korean elections. The visit was timed for the ‘World Summit 2022’ hosted by the Universal Peace Federation (UPF), a Unification Church affiliate. The visit was widely covered by the media at the time, but a Newstapa investigation last year confirmed that the Church paid Pence $550,000 to visit Seoul. The visit was designed to bolster Yoon’s diplomatic and security credentials and appeal to religious voters. Yoon knew Pence was a devout Christian, and media at the time reported that both prayed before the meeting. Just like the UPF’s World Summit 2018 in Kathmandu, Cambodian PM Hun Sen was in attendance as was former UN Secretary-General Ban Ki-moon. The welcome remark at the Summit was delivered by Yun Young Ho, then-Director General of the Unification Church’s World Headquarters. South Korean Special Prosecutors are currently investigating Yun for allegedly bribing former president Yoon Suk Yeol’s wife Kim Keon Hee.&nbsp; Newstapa also dug up Pence’s financial disclosures filed with the US Office of Government Ethics and the Federal Election Commission and found that Pence reported receiving $550,000 from the UPF for ‘a speaking engagement’ in Seoul in 2022 — an unusually hefty fee. Cambodian Premier Hun Sen has hosted K P Oli several times in Phnom Penh, once as prime minister in 2019, and again last year in August. There seems to be a similar nexus between Hun Sen, the UPF and former President Yoon and his wife Kim Keon Hee. When he became president in 2022, Yoon visited Cambodia with his wife, and South Korea doubled its development assistance to Cambodia to $1.5 billion. The Special Prosecutor in Seoul is investigating allegations that the Unification Church provided funds to Kim Keon Hee in helping a Mekong River project in Cambodia.

Moonie money in Nepal’s politics

The India Art Fair (IAF) advertises itself as ‘the biggest event in India’s cultural calendar … a leading platform’ for art collectors who can discover modern and contemporary art from South Asia.&nbsp; For this year’s ticketed event on 5-8 February in New Delhi, more than 133 exhibitors from 14 countries will be representing top artists from their networks. Danfe Arts, a touring art space from Kathmandu, will participate in the Galleries Section of IAF’s 17th edition featuring a booth with works by six Nepali artists.&nbsp; One of them is Sanjeep Maharjan, Assistant Professor for Sculpture at Kathmandu University, who will showcase his claywork as part of Danfe Arts’ entourage. In 2024, Maharjan curated a show for Danfe Arts at Takpa Gallery titled, ‘Unfolding the City’. The IAF prefers to showcase skilled artists who have honed their practice over many years. Much like various biennales and residencies that have been popping up increasingly in Asia, the Fair delves into sociopolitical issues of the region such as many comissioned works including <a href="https://indiaartfair.in/exhibitor/yogesh-barve-supported-by-art-charlie" target="_blank">Yogesh Barve</a>’s installation entitled ‘I am not your Dalit’ featured at the feastival last year.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260115110136_13f262546fca46c0fe4d76f758a694afe7c0c1cfee5bf74eb4f257f78734f8f2.jpg" data-media-id="editor_1" data-image-id="20260115110136_13f262546fca46c0fe4d76f758a694afe7c0c1cfee5bf74eb4f257f78734f8f2" data-rendition-name="original" width="989" height="1500" loading="lazy" alt="Nepali artists at India Art Fair"> <figcaption>Anil Shahi's Hand of Hope, Oil on Canvas, 36 x 60 inches. Exhibiting work at IAF.</figcaption> </figure>  As the name implies, it is a grand bazaar where artists and their agents show up, to be seen — a powerful regional platform where creativity merges with commercial interests. This is not necessarily a bad thing. Artists have a reputation for being weak at business.&nbsp; And in Kathmandu, where the contemporary art scene has been steadily expanding since the early aughts, more and more creatives are seeking platforms like IAF and collaborators like Danfe Arts in order to boost their portfolios. A NEW COURSE In 2022, I was invited to participate in a formal group discussion by founder of and curator at Danfe Arts Shivangi Bansal who was preparing to chart a new course with her Danfe Journal. The journal included photos of artworks as well as writings about art and helped bridge the gap between art and the Nepali public’s understanding of associated processes. Contemporary art and literature is considered a niche activity. Proper marketing and outreach is required to make the product accessible to the average consumer. Besides, consistency can also be an issue. Too often, energetic graduates might register organisations and launch initiatives only to burn out within a year or so. Nepali society would benefit more from a sustained effort with a long-term vision rather than trendy initiatives that look bright and shiny. Danfe Arts discontinued the journal but continued to engage with Nepal’s art community, like facilitating a commission for Mini Tamang by the India Art Fair (IAF) in 2025, as part of IAF’s Young Collector’s Program. Tamang’s artwork, ‘Evocative Waves’, was installed at New Delhi’s Stir Art gallery last year. In 2024, Danfe Arts had organised a group exhibition called ‘A Lake That Once Was’ in New Delhi’s Bikaner House to coincide with the India Art Fair, which listed the exhibition as part of its parallel programs. This meant the Nepali artists received more visibility and value among IAF’s much larger audience.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026011804014_2a15d57a63c375503965a41396b22c006152368a018450d2617f4c8c076ccc74.jpg" data-media-id="editor_2" data-image-id="2026011804014_2a15d57a63c375503965a41396b22c006152368a018450d2617f4c8c076ccc74" data-rendition-name="original" width="1500" height="998" loading="lazy" alt="arts"> <figcaption>A Lake That Once Was, 2024 at Bikaner House, Delhi.</figcaption> </figure>  Since its inception, Danfe Arts has put out an eclectic mix of programs, demonstrating innovative thinking and effort. With its multi-platform approach, Danfe Arts has collaborated with restaurants like Mezze, putting up an exhibition in November 2025, ‘Bhoye - The Feast’. Danfe Arts is also cultivating relationships with specific artists based on synergies and sensibilities.&nbsp; The history of art practice in Nepal is long and illustrious, but due to political and geographical constraints, esteemed artists have been sheltered and confined within our national borders.&nbsp; By featuring these six artists for the 2026 edition of IAF, Danfe Arts is helping them make regional connections. And as our artists and gallerists show up on global platforms, they might in turn compel Nepalis to view more critically the value of art and how creative practices can contribute positively to society. As technology takes over and AI bots spam the Internet, the issue of originality might become tantamount to survival. We should take risks in our professional pursuits in order to design new communal models of exchange. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; India Art Fair New Delhi 5-8 February&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026011804014_f226a31af8a33f8da5e7359886289de3fd1b2db17697b96b909404e582d75124.png" data-media-id="editor_3" data-image-id="2026011804014_f226a31af8a33f8da5e7359886289de3fd1b2db17697b96b909404e582d75124" data-rendition-name="original" width="1500" height="1875" loading="lazy" alt="arts"> </figure>

Nepali artists at India Art Fair

This is the 80th episode of Diaspora Diaries, a Nepali Times series in collaboration with Migration Lab providing a platform to share experiences of living, working and studying abroad.
I worked in Kuwait for 11 years before deciding to call it quits. I had not visited Nepal in nine years. A broker from eastern Nepal had arranged the migration of 15 of us, and I was the only one from Jajarkot. 
Since the government did not allow domestic workers to migrate, we went through India. We were afraid he might sell us off in India. I had never left my village. As a precaution, we made the female broker accompany us to India till we flew out to Kuwait.
At the airport in Kuwait, no one came to pick us up and we waited there for two days. We did not have any money so we had to beg for food and water. Some gave us noodles, biscuits and water. Others ignored us. 
We even drank water from used bottles from the trash. The Indian agent finally came to pick us up but we were too scared to confront him.
The first house I was placed in was not good. I did not speak Arabic and I did not know how to use the iron or washing machine. A Filipino worker helped me, but madam kept following me around and making me do everything twice. It was not easy at all.
Not able to understand the language I was like someone dumb and deaf. Hand gestures were not sufficient. I don’t know how I passed those two years before returning to Nepal. But there were no jobs, no money. So I decided to migrate again to Kuwait because it felt familiar, and by this time I spoke Arabic. 
This time, I stayed with the same family for nine years. All four children in the house were born when I was there, so they are very attached to me. Madam was all right although she made me work a lot and micromanaged me. Every family member in Kuwait had their car and driver. Back home we don’t even own personal bicycles.
Taking care of children meant that I could go wherever they went so I got to travel and eat pizzas and burgers. They paid me on time, and I sent money home to take care of my sister, a cancer survivor.
With my savings I also bought land and built a small house in Surkhet. I have no educational background or work experience, so this was a big deal.
For nine years, I did not see a reason to return because of my obligations to my sister and her son. In Kuwait, I met with colleagues from different countries like the Philippines, Sri Lanka, Indonesia and India but we communicated in Arabic. We worked for different families but got to meet every Thursday when madams used to go to her mother’s house. 
We got along and fought like sisters, but most of our time went running after the children. There was no time for anything else. Madam’s house where I spent nine years was good, but it is actually how well the employers treat us that is important.
I watched Tiktok videos during my free time. Mostly deuda songs. During the GenZ movement, I was glued to social media. I supported it, but wished they had not burnt down government offices. I was not allowed to post on social media. 
By the time I left, I was making around 180 Kuwait dinar a month ($580). I have heard horror stories from Nepali sisters about their employers, but mine paid me well and on time. She could have been better by allowing me to rest more, to use the phone more freely. 
Between preparing children for school, ironing, washing, cleaning the house, cooking, taking care of the children, I had no time for anything. Not even to sleep properly. What can we do?
Back in Nepal I often wonder how the children are doing. If they are eating well. You get attached to them, but as they grow older, they also complain about us. I used to sing and dance with the kids. They depended on me for everything and I had watched them right from the time they were born. 
Sometimes, they used to refer to me as their mother which my madam did not like. I don’t have my own kids. That is why when I made up my mind to leave, I felt bad leaving them behind, especially the youngest one who relied on me for everything. 
Even now, when I think about it, my eyes tear up. Madam asked me to take a long vacation and return to Kuwait, but I had made up my mind to go back to Nepal. A Sri Lankan woman replaced me, and we overlapped for a month as I trained her and the children got used to her. 
On my last day, Madam and I decided that I should sneak out without telling the children because they would not be able to handle it. I asked the Sri Lankan woman how the children are holding up, and she said the youngest one still cries asking about me. Madam was also emotional about me leaving, she gave me olive oil, clothes and sweets but no money. I cannot describe how happy I was to get on the plane to return home, my heart was full of excitement.
Since I came back, it has been a very different experience. After nine years of living in someone else’s house where my every move was monitored, I feel so free. I can use the phone as I please. I can sleep as I please. I need to catch up on my sleep. There is so much freedom. 
Because of the children, I had developed a taste for pizzas and burgers but they are not as tasty in Nepal, I don’t know why. But the meal I was craving for when I came home was freshly made rice, lentils and mustard greens. I went to the hospital here, and I saw nurses in uniform and it reminded me of the domestic workermaid’s clothes I wore in Kuwait. 
I am worried about money running out, even though it has only been a few weeks. Expenses are high in Nepal. The monthly income has stopped. When I went a decade ago, I relied on others financially. Now, there are others who depend on me.
Author wants to remain anonymous.

Homecoming after nine years

The wide <a href="https://nepalitimes.com/here-now/the-river-of-life">Karnali River</a> looks like the sea here in the Tarai, and thick fog makes it impossible to see the other shore. Farmers melt into the mist as they head off to their farms. A weak sun filters through by mid-morning. Pigs nap in their pens, goats are dressed in cardigans fashioned out of jute sacks for warmth, hens peck listlessly at the mud courtyards. Ducks waddle across the country roads, and cars swerve to avoid them. The indigenous Tharu and Sonaha communities here have deeply-rooted socio-cultural ties to the river. They have fished in it for generations, and fish is associated with births, deaths, and weddings. As their name suggests, the Sonaha have also traditionally panned for gold in the sand along the banks. But in recent decades, over-fishing, pollution and infrastructure have led to a decline in the Karnali’s fish population. Last week, near the Satti bridge connecting Sudurpaschim and Lumbini Provinces, the fog lifted to reveal the blue-green Karnali glimmering in the sun. Hundreds of people from Kailali’s Tikapur and Bardia’s Rajapur gathered for the inauguration of the Sakhi Fish Sanctuary — the first conservation effort of its kind in Nepal.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260116130120_ef2493a1124a33e90ca39f3a0b861ffef4a8bde6b5d3839f96e2fe7f583d0de8.jpg" data-media-id="editor_1" data-image-id="20260116130120_ef2493a1124a33e90ca39f3a0b861ffef4a8bde6b5d3839f96e2fe7f583d0de8" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Karnali aquatic reserve"> <figcaption>The Sonaha community have traditionally panned for gold in the sand along the banks of the Karnali River. Photos: GAYATRI PRADHAN / WWF NEPAL</figcaption> </figure>  The sanctuary covers nearly 4 sq km of the Lower Karnali that falls within the two municipalities, and is ecologically significant since it serves as critical breeding, spawning, and nursery habitats for endangered fish, reptiles and mammals.&nbsp; Here are found the rare Gangetic River Dolphin (Platanista gangetica), the <a href="https://nepalitimes.com/here-now/crocodile-chronicle">Gharial</a> (Gavialis gangeticus) &nbsp;fish-eating crocodile, and <a href="https://nepalitimes.com/here-now/saving-the-karnali-otters">Smooth-coated Otter</a> (Lutrogale perspicillata). In addition, there are 197 species of fish in the Karnali, of which 136 are found here in the Tarai section of the river. The pebbled riverbed is a breeding ground for fish when the river is low, while the oxbow lakes and loops created by the nearby Satti bridge are nursing grounds for fish. This is what makes this section of the Karnali ideal to be declared a sanctuary. But what makes the conservation effort really unique is that it is an initiative of the two local municipalities, the local Tharu, Sonaha and other indigenous communities. The sanctuary will support the river’s aquatic biodiversity, and is supported by the World Wildlife Fund (WWF), the Dolphin Conservation Centre, Freed Kamaiya Women Development Forum, Small Mammals Conservation and Research Foundation, and the Sonaha Bikas Samaj.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260115110116_f844434e0191df09ad6d6d7887a69491eaf15f0ff1b093c7866ab22cfb0c6c95.jpg" data-media-id="editor_4" data-image-id="20260115110116_f844434e0191df09ad6d6d7887a69491eaf15f0ff1b093c7866ab22cfb0c6c95" data-rendition-name="original" width="1358" height="1312" loading="lazy" alt="6-7 map"> </figure>  MEKONG LESSONS The mayors of Tikapur and Rajapur visited fish conservation zones in Laos along the Mekong River to learn about their conservation practices. &nbsp; “We have indiscriminately killed the fish in the Karnali during the breeding and nursing season,” said Rajapur Mayor Dipesh Tharu at the inauguration. “We felt that if this continued there would be no fish left.” Tharu is aware that some locals are wary of conservation initiatives, fearing that it will ban fishing altogether. The sanctuary will allow sustainable fishing but ban the use of dynamite and poison to kill fish.&nbsp; “The sanctuary will contribute to the conservation of not just fish species, but also the mammals and reptiles that live here,” explained ichthyologist Suresh Wagle. “It will protect the spawning and nursing grounds, restore the natural habitat of fish and ensure their genetic continuation.” Tikapur’s mayor Ram Lal Dangaura Tharu recalled his own childhood spent fishing in the Karnali: “Even two decades ago there used to be plenty of fish here, we used to bring baskets full of them home. Now, it is looking like there will be no fish left. This is why the sanctuary is important.” Local governments taking the lead in conservation allows them to have ownership, and help citizens understand the importance of protecting the riverine ecosystem better.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260116130120_fddc696800b9b38d02736195af2b3535667cde365d56151ccf85eb0756f1ad8f.jpg" data-media-id="editor_5" data-image-id="20260116130120_fddc696800b9b38d02736195af2b3535667cde365d56151ccf85eb0756f1ad8f" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Karnali aquatic reserve"> </figure>  “The commitment of the local government towards resource conservation, management and sustainable development is what makes this sanctuary so unique,” says Ghana Gurung of WWF Nepal. “In Nepal and across the world, we are seeing indigenous culture and traditions disappear with the biodiversity. This initiative will not just protect freshwater aquatic species but also the culture and heritage of indigenous groups linked to the river.” Komal Sonaha grew up fishing and panning for gold along the banks of the Karnali. The fish provided food, and the gold brought additional income. Sonaha also remembers Karnali brimming with fish when she was young. “But now, there are hardly any left,” she said. &nbsp; Sonaha is also a WWF Otter Champion, and part of the community-run river conservation groups that mobilise local communities for awareness. “Initially there was anger and suspicion among local communities, but now, there is a realisation that the sanctuary is the best thing that could have happened here,” Sonaha added.&nbsp; Sonaha and her family still pan for gold, but with the fish scarce, their primary means of livelihood has shifted to livestock like many other families in Tikapur and Rajapur, supported by national and local institutions.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260116130120_23d679da5c49f22342b4fd80f0d0ec5a1fb4c38fb4ac379d276a959f435b4f68.jpg" data-media-id="editor_6" data-image-id="20260116130120_23d679da5c49f22342b4fd80f0d0ec5a1fb4c38fb4ac379d276a959f435b4f68" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Karnali aquatic reserve"> <figcaption>Local communities whose livelihoods are linked with the Karnali river have been supported by organisations like WWF Nepal and other national and local organisations to set up alternative means of income generation.</figcaption> </figure>  Ashmita Tharu and Pratima Tharu also used to depend on fish, but now have shifted to vegetable farming in Rajapur. This time of year, there is spinach, cucumber, and cauliflower ready to be sold to nearby markets. The women are now financially independent and actively contribute to their household expenses and their children’s education. Said Pratima: “We used to fish in this river without thinking about the consequences. We had no idea how important conservation was.”&nbsp; Ashmita nods in agreement. “Now, we are self-employed and so busy with our vegtables that we do not even have time to fish anymore,” she said. With Tikapur and Rajapur municipalities leading the charge, conservationists hope that other local governments and communities along other rivers in Nepal will follow suit to preserve aquatic biodiversity.&nbsp; “This initiative from the two municipalities is a milestone in conservation,” said Bijay Shrestha of the Dolphin Conservation Centre. “This will serve as a model and can be replicated across the country to conserve our freshwater habitat and the people who rely on them.” Local officials also hope that the sanctuary will provide an opportunity to explore options like fishing tourism. &nbsp; Said Tikapur Mayor Ram Lal Dangaura Tharu: “The Karnali, with its biodiversity, is a river of opportunity and possibility, we are determined to protect it, and make what this river has to offer known to Nepal and the world.” &nbsp; 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_10" data-image-id="20251224141220_30c3782f9c09219bf1c249b51483a3cfb7a53a06d117d2aebd23ca7080d12758" data-rendition-name="original" width="680" height="103" loading="lazy" alt="SDG"> </figure>

temples-closed

With temples locked up, Nepalis improvise

Moonie money in Nepal’s politics

Nepali artists at India Art Fair

Homecoming after nine years

Karnali Aquatic Reserve