Ramprit Yadav was a ranger in the late 1960s before Chitwan National Park was even established. He later became the first warden of Nepal’s first national park in 1973, one that he helped survey. Those were the days when national parks were defined as wilderness areas with no human settlements, but Chitwan’s jungles were the home of the Tharu and other indigenous groups. The village of Padampur with 10,000 people, mostly Tharu, was relocated. The very people who had relied on the forest and protected it for generations were kept out. Ramprit Yadav remembers that when his team surveyed the Chitwan National Park 55 years ago, he did so without consulting the Tharu. “That was a mistake,” he says now. “I was 22 years old and had a theoretical knowledge of plants from college, but everything else about biodiversity I learnt later from the Tharu of Chitwan.” The Tharu had over generations learnt to sustainably manage their jungle, grassland and wetland habitat, taking only what they needed and allowing nature sufficient time to regenerate. When they were removed from the national park, it was not just the Tharu who suffered but also the nature they had helped preserve. The Tharu of Old Padampur had been farming on the flatlands for generations by creating a canal from the Chure Hills to the south. The traditional irrigation system brought down not just water but vegetation that fertilised their fields. After using the water they needed, they let the rest flow out, replenishing the wetlands that was an important habitat for rhinos and birds. In spring, the Tharu dug small ponds inside the forest to capture rainwater and raise fish. This practice also helped recharge the groundwater. But after 1973, the park put a stop to this, and ponds dried up. The number of rhinos dropped dramatically after Padampur was evacuated primarily because of the deterioriation of the wetlands, and later after 2003 when the park was expanded to the east and there was an increase in poaching. Bal Singh Chaudhary, 84, remembers that the ponds themselves were a favourite wallow for rhinos. “I used to see between 15-20 rhinos in one pond, but after we stopped using the ponds the rhinos were gone.” Today, park nature guide Ram Giri Chaudhary says it is difficult to even find one or two rhinos in what used to be the ponds. Paugi Chaudhary, a 70-year-old resident of Old Padampur, remembers as a boy bringing in up to 15kg of fish and 25kg of snail (ghonghi) from the family paddy fields. “All that came to an end after our relocation,” he says.  <figure><img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024081512088_260b0e2ac61e75678af678f485606e2a9b3fdf75455bd19f7ff5a949ffb736a8.jpg" data-media-id="editor_0" data-image-id="2024081512088_260b0e2ac61e75678af678f485606e2a9b3fdf75455bd19f7ff5a949ffb736a8" data-rendition-name="original" width="1056" height="640" loading="lazy" alt="Parks plus people"></figure>  Before being evicted, Tharu villages used to have up to 400 cattle that grazed in the grasslands along the Rapti floodplain. Grasslands made up 20% of the park area in 1973, but today it is down to 6%. The reason is that the Tharu had a sustainable way of using the grasslands for grazing and harvesting reed and thatch to maintain their homes and the temporary huts they built by the Rapti River. In winter, they set fire to the reed which allowed green shoots to sprout, fertilised by the nutrient rich ash. The park allowed the Tharu and resettled farmers from the mountains to cut and burn the grass for 15 days every year, but this practice was stopped during the Maoist conflict. “The condition of the grasslands in the national park was better where the grass used to be burnt rather than when it is cut by machine,” explains Aashis Gurung of the National Trust for Nature Conservation (NTNC). The decline in grasslands has affected the population of native and migratory birds like the Bengal Florican, Lesser Florican, Slender-bellied Babbler, and Jerdon’s Babbler. When the grassland area fell, so did the insect population. The ban on grazing removed the dung that used to fertilise the soil and allowed insects to proliferate in the siru grasslands. And with the insects gone, the birds had nothing to eat. Park officials at the time did not grasp this cycle of sustainability in which the Tharu people were a crucial part. Chitwan’s wetlands and grasslands are now much reduced, affecting the population of rhino, deer and other wildlife. Part of the credit for Nepal’s success in tripling its wild tiger population goes to the indigenous people of Chitwan, whose descendants now suffer disproportionately from wildlife attacks and crop damage in the fringes of the park where they were resettled in 1973. Birendra Mahato is an elected member of the Ratnanagar Municipality Ward 6 and Founder Chair of the Tharu Culture Museum Research Centre in Sauraha.

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Parks plus people

Patan Museum is a repository of Kathmandu Valley heritage, but in its gallery wing is a temporary multimedia exhibition devoted to the indigenous Tharu people of Nepal’s southern plains.&nbsp; As the largest ethnic group in the Tarai, and because of their connection to US-funded malaria eradication in the 1960s, trans-migration of mountain dwellers to their forests in the Rapti Valley, as well as the Maoist conflict, the impact on the Tharu has been extensively analysed. But most of this research has come from non-Tharu academics. Now, the exhibition Daule Daule aims to highlight the history, culture and inter-generational knowledge and skills of the Tharu people by the Tharu themselves. “Exhibitions about the Tharu community were mostly from other people and sometimes they gave <a href="https://nepalitimes.com/here-now/5-myths-about-the-tharu">wrong information</a>,” says Birendra Mahato, one of the curators. “We thought it was important to tell our stories on our own.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024032709034_e78efaffd168f3d150ed3afdc0c41d7429f09f9d4a26687e9a9559bb36058dbe.jpg" data-media-id="editor_1" data-image-id="2024032709034_e78efaffd168f3d150ed3afdc0c41d7429f09f9d4a26687e9a9559bb36058dbe" data-rendition-name="original" width="5435" height="3623" loading="lazy" alt="Daule daule"> </figure>  The exhibition starts with a section dedicated to the Tharu women because it is the women who carry forward the culture. Says another curator Lavkant Chaudhary: “When you enter a Tharu village women are the first people you see and even inside the house from cooking to medicine, they are the ones who have the responsibility.” Indeed, the very first photograph by Vivek Chaudhary is of Tharu women walking on a foggy morning in Dang with firewood balanced on their heads. Other images play with the same theme: women carrying a water pitcher, grass, baskets.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024032709034_f398e9467dfd175f507f34cd5e6bfbfff923f74a467e021ebb8529ca3b9ae5c8.jpg" data-media-id="editor_2" data-image-id="2024032709034_f398e9467dfd175f507f34cd5e6bfbfff923f74a467e021ebb8529ca3b9ae5c8" data-rendition-name="original" width="6000" height="4000" loading="lazy" alt="Daule Daule"> </figure>  Tharu women are perceived to be freer and more empowered because they do not face gender restrictions prevalent among Nepal’s other ethnic groups. Researchers have even called Tharu society matriarchal.&nbsp; Indu Tharu in her note accompanying the photographs begs to disagree. She writes that Tharu women are not so much free as ‘persistent’. They &nbsp;women still need a husband's permission to decide matters, and the Tharu are not matriarchal unless matriarchy means ‘leaving parent’s house and staying at the husband's house after marriage … or giving birth to as many babies as the family wishes … or until a son is born’.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024032709030_05c859c3ed5461b358647a8cc0630a96e9d0da7c6ad15f2517cdda1be4c0feb1.jpg" data-media-id="editor_3" data-image-id="2024032709030_05c859c3ed5461b358647a8cc0630a96e9d0da7c6ad15f2517cdda1be4c0feb1" data-rendition-name="original" width="5113" height="3409" loading="lazy" alt="daule daule"> </figure>  Tharu women are often photographed in full traditional regalia of ornaments. But the exhibition has pictures of Tharu women working at home, in fields and participating in <a href="https://nepalitimes.com/here-now/the-karjahi-movement">political movements</a> from the abolishment of the Kamaiya and Kamlari system to the Tharuhat movement, showing their resistance.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024032709030_b55a2b2c289871e199e1eed2f95293fc01ab7d3c71c049d496e8a20a46613cc9.jpg" data-media-id="editor_5" data-image-id="2024032709030_b55a2b2c289871e199e1eed2f95293fc01ab7d3c71c049d496e8a20a46613cc9" data-rendition-name="original" width="5911" height="3941" loading="lazy" alt="daule daule"> </figure>  In the corner of the exhibition hangs a painting of a Tharu woman, Parbati Chaudhary with her baby on her back. During the <a href="https://nepalitimes.com/here-now/tikapur-s-protracted-trauma">Tikapur riots</a>, Parbati’s husband, who has a disability, was also apprehended by the police. Parbati then joined the movement carrying her baby with her. The photos from the movements and the painting serve as a reminder of the historical injustices in the hands of the state.&nbsp; Tharu women are now venturing into fields that were once male-dominated. There are photos of female mahouts bathing elephants, showing the continuity of the human-animal relationship that the Tharus traditionally practiced.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024032709030_4fd80ef1e2f427c02bb83a614234c3be7ddb0b23bf775bb117f2453f885733bf.jpg" data-media-id="editor_7" data-image-id="2024032709030_4fd80ef1e2f427c02bb83a614234c3be7ddb0b23bf775bb117f2453f885733bf" data-rendition-name="original" width="4917" height="3278" loading="lazy" alt="Daule Daule"> </figure>  Also included in the exhibition are photos of body art that adorns the back, hands and legs of the Tharu women. In the community, tattooing is a skill passed to daughter by their mothers and is not only an art form but is also used as therapy, the belief that it eases pain.&nbsp; “Tattoos are not only an important way of sharing inter-generational knowledge but there is also a belief that when one dies, the tattoo travels into the afterlife,” explains Lavkant Chaudhary.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024032709030_95fb44a92c69e6d87cf7014afaa25a05755390dd9608b39cb3c52bb2a770d862.jpg" data-media-id="editor_8" data-image-id="2024032709030_95fb44a92c69e6d87cf7014afaa25a05755390dd9608b39cb3c52bb2a770d862" data-rendition-name="original" width="6000" height="4000" loading="lazy" alt="Daule daule"> </figure>  One wall of the gallery is festooned with fishing nets and tools, providing a glimpse of the Tharu lifestyle in forests, grasslands and rivers. With changing times, traditional Tharu fishing areas are protected, threatening a way of life and the skills and knowledge amassed through generations. Most of Tharu activities are collective, and are sustainable. They do not fish alone, the women go to the forests in groups to collect clay which they beat into pottery. This skill is dying which is why photographic documentation is so important.&nbsp; The curatorial team is later planning on taking the exhibition to other parts of Nepal as well. Younger generations of Tharus who grew up in the capital and non-Tharus not able to visit the Tharu museum in Chitwan will learn a lot from this show. Daule Daule&nbsp; Curated by Birendra Mahato, Indu Tharu, Sanjib Chaudhary, Lavkant Chaudhary, Arnab Chaudhary, Maria Bossert and Tom Robertson&nbsp; Patan Museum, Until 31 March

The Tharu story by the Tharu

The Tharu made up 6.2% of Nepal’s population in the 2021 census in 2021, outnumbering other indigenous communities: the Tamang, Newa, Limbu and Gurung peoples.&nbsp; The rest of the country has just begun to learn about the unique history and heritage of the Tharu people, the important role they play in Nepal’s conservation as well as increasing engagement in national politics. But the rich tradition of Tharu songs and music are less well known. There are songs for every occasion: Maagar songs for auspicious occasions, Barkimar and Sakhiya dances for Dasain, Dhamar and Maghauta for Maghi.&nbsp; The Tharu people traditionally live along the malarial jungles along Nepal’s southern plains bordering India. But from east to west there is great diversity among the Tharu people and language, and this is reflected in their songs. Read also: <a href="https://www.nepalitimes.com/here-now/bridging-the-andes-and-himalaya-with-music">Bridging the Andes and Himalaya with music</a>, Sewa Bhattarai  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023073109070_17ec0ecf90ae76f4a7d1eba7bf1f6e5de4b13b6813314121d0adcb1ee669da64.jpg" data-media-id="editor_1" data-image-id="2023073109070_17ec0ecf90ae76f4a7d1eba7bf1f6e5de4b13b6813314121d0adcb1ee669da64" data-rendition-name="original" width="1600" height="1066" loading="lazy" alt="Songlines of the rivers and forests NT"> </figure>  With YouTube and social media, some genres of Tharu music are going commercial and gaining popularity. But others languish in obscurity. For instance, Jhumra is a genre of songs sung during Dasain and other fun moments have become popular on the Internet. It used to be only men who sang and danced the Jhumra. Although the Tharu community does have occasions for women to dance, those are celebrations rather than performances.&nbsp; For example, all girls of the village are allowed to sway to group dances like Sakhiya and Barkimar. But, Jhumra is more of a performance where only two people dance for the entertainment of the rest. “Parents have no problems if girls dance to Sakhiya and Barkimar, because everyone is dancing. But they hesitate to let girls perform the Jhumra,” explains Basanti Chaudhary of Dang, a commercial singer from the community. “Men even used to dress up as women to perform that dance.” Read also: <a href="https://www.nepalitimes.com/multimedia/the-last-of-the-kusunda">The last of the Kusunda</a>, Sewa Bhattarai  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023073109070_88e5eaba9297b3a19e2b9cadd3434e5cac1d0e9d4fc53cd69b3b042334038fef.jpg" data-media-id="editor_3" data-image-id="2023073109070_88e5eaba9297b3a19e2b9cadd3434e5cac1d0e9d4fc53cd69b3b042334038fef" data-rendition-name="original" width="1600" height="1066" loading="lazy" alt="Songlines of the rivers and forests NT"> </figure>  Chaudhary has recorded many Jhumra songs, and also performs them on stage. It was her maternal grandmother who inspired her to take up music.&nbsp; “She was quite advanced for her generation. She used to play the madal and harmonium and make everyone dance. All the other dancers used to be male,” she recalls. Jhumra is easy to dance to and fits any festive occasion. It is popular on YouTube, in Tharu films, and in music festivals, and many women dance to it. “Jhumra is a colourful world, we sing it when we want to sing and dance and have fun,” says Chaudhary. An example of the lyrics of a duet by Basanti Chaudhary:&nbsp; Man: If a sackful of money is required, so be it But I will not give up this pretty girl Woman: I will dance in the yard But I will only exchange my beauty for money Read also: <a href="https://www.nepalitimes.com/banner/on-a-high-note/" target="_blank">Tibetan music in Nepal’s sacred valley</a>, Sewa Bhattarai  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023073109070_63c8b95652bf85316e52bf556aa501054c0990d34e1d406f5a3a46ec8e7afd78.jpg" data-media-id="editor_5" data-image-id="2023073109070_63c8b95652bf85316e52bf556aa501054c0990d34e1d406f5a3a46ec8e7afd78" data-rendition-name="original" width="1333" height="1000" loading="lazy" alt="Songlines of the rivers and forests NT"> <figcaption>Photo: Sewa Bhattarai</figcaption> </figure>  Chaudhary is not just a commercial singer, but is also interested in the cultural roots of her community, and tries to preserve songs that reflect Tharu culture.&nbsp; Recently, with the help of the music festival 'Echoes in the Valley', she worked with musicians Simma Rai and Hishi Dolma Sherpa to revive Sajana, a popular melody in Tharu culture. Sajana is sung from Saraswati Puja in December to Hareri Puja in August to invite rains if they are late. Or, women in distress also sing it to communicate with their husband and family. Chaudhary, Rai and Sherpa learned these songs from a Tharu elder, Nirmala, and then recreated the song with modern music. The song is now on YouTube, and they also performed it at the Echoes in the Valley Festival in March. Read also: <a href="https://www.nepalitimes.com/review/eastern-melodies-in-kathmandu/" target="_blank">Eastern melodies in Kathmandu</a>, Sewa Bhattarai <div class="embed-block"><div><div style="left: 0; width: 100%; height: 152px; position: relative;"><iframe src="//cdn.iframe.ly/api/iframe?url=https%3A%2F%2Fopen.spotify.com%2Fepisode%2F1QWb6DhiPUTT7UAXWfb74G&key=87ca3314a9fa775b5c3a7726100694b0" style="top: 0; left: 0; width: 100%; height: 100%; position: absolute; border: 0;" allowfullscreen allow="clipboard-write *; encrypted-media *; fullscreen *; picture-in-picture *;"></iframe></div></div>Singer Basanti Chaudhary brings us a bhajhan--sung to console people after the death of a beloved one--and a few other Tharu songs from Dang.</div> We went fishing In the Rapti river The angar katuwa insect Bit my toe I sat on the shore and cried The Bhauji takes the Tapiya basket The Nandi takes the Helaka basket The Bhauji kills Raini fish The Nandi nets in tiny shrimp fish The song depicts the Tharu livelihood of fishing in rivers, and the role of different kinds of equipment and fish in their lives. The songs entertain as well as educate about Tharu culture and are gaining new audiences through the Internet. Songs considered ‘serious’, however, are still confined within the community. One such solemn song is sung to console relatives after a death in the family, and incorporates belief in rebirth.&nbsp; Read also: <a href="https://www.nepalitimes.com/banner/fire-in-the-belly-2/" target="_blank">Still dancing and singing for Nepal revolution,</a> Sewa Bhattarai  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023073109070_5c6efb916a40e363e02a874de44946faad07e2e5ce99e79c60d4cdfd1d857588.jpg" data-media-id="editor_9" data-image-id="2023073109070_5c6efb916a40e363e02a874de44946faad07e2e5ce99e79c60d4cdfd1d857588" data-rendition-name="original" width="1600" height="1066" loading="lazy" alt="Songlines of the rivers and forests NT"> </figure>  O soul, let's go to that country Where the dear, true Lord lives O soul, O soul Where will you make a home now? You have forgotten the stress of attachments Half the sinners are gone And the mortal body is still on the way “Death is inevitable after birth. If your loved one is dead, how do you console such a person? The body is here, but the soul is gone. Our mortal body is a sinful one. It is here today, and gone tomorrow,” Chaudhary explains. “Tharu bhajan are very touching. We can use them to revive lives devastated by the loss of a loved one.” The song portrays the mortal body as transient, and the soul as permanent. In essence, this song contains the spirit of the Nirgun philosophy, which holds that death is not the end, but the beginning of a journey to the divine. The song expresses the immortality of the soul, the transitory nature of the material world, the longing for liberation from the cycle of birth and death, and the desire to be one with the divine. The fact that the song has captured such a vast philosophy in very succinct words is proof that music is not just entertainment, that music can portray the full spectrum of human experiences and plumb the depths of human emotions. Read also: <a href="https://www.nepalitimes.com/here-now/a-gift-of-music-to-nepali-children">A gift of music to Nepal's children</a>, Marty Logan  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023073109070_084a0c9fcbba42f7163e9f3c4d7e51e01418be6cdd0433edc073e29031e685cb.jpg" data-media-id="editor_11" data-image-id="2023073109070_084a0c9fcbba42f7163e9f3c4d7e51e01418be6cdd0433edc073e29031e685cb" data-rendition-name="original" width="1600" height="1066" loading="lazy" alt="Songlines of the rivers and forests NT"> </figure>  The Nirgun tradition has deep roots in South Asia, it believes that attachment and sensory experiences lead to sorrow, the world is illusory, the body is impermanent and only the soul is permanent. Concepts like these can be found in ancient scriptures like Mahabharata, Bhagawad Gita, in the teachings of the Buddha, and in modern times in Nepal in the Ramayana of Bhanubhakta. Even though Tharu songs are now going commercial and widely disseminated, spiritual songs still have only limited reach. Other communities in Nepal also have songs to provide solace in difficult times, and open doors to knowledge and philosophy. But many languish in obscurity awaiting younger generations to take notice. Tharu songs are an example of the increasing market for entertainment and dance numbers in indigenous languages of Nepal, but we may have to wait for the time for more serious lyrics and melodies to gain wider listenership.&nbsp; Read also: <a href="https://www.nepalitimes.com/review/ghatu-dance-of-lamjung/">Ghatu dance of Lamjung</a>, Sewa Bhattarai Sewa Bhattarai is a freelance journalist. Her series, On The Margins, will focus on folk music, folklore, and mythology of Nepal's marginalised communities.

Sewa Bhattarai

Songlines of the rivers and forests

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141132/636cfd9a9c7e80680e0a0bf4jpeg.jpg" alt="" width="1500" height="1000"/><figcaption>Rajkumar Kathariya was arrested from the hospital where he was receiving treatment after being shot in police firing. His wife Sita gave birth to their son while he was seven months into custody. All photos: AMIT MACHAMASI</figcaption></figure>On 25 August 2015, Ram Prasad Chaudhary was in a meeting with the principal of the school in Joshipur of which he was president when plainclothes policemen rushed in. He was handcuffed and blindfolded without being told of the charges against him.The beatings began in the police van. “From Tikapur to Dhangadi, they tortured me. I had no hope of coming out of there alive,” recalls Ram Prasad, who floated in and out of consciousness until they reached Dhangadi. More torture and humiliation would follow in prison.The previous day, Tharu activists demanding greater autonomy for their indigenous group in the new Constitution had confronted Akhanda Sudur Paschim supporters, and the police intervened as the clashes <a href="http://archive.nepalitimes.com/blogs/thebrief/2015/08/24/kailali-carnage/" target="_blank" rel="noopener noreferrer">became violent</a>.As things escalated, eight policemen were butchered in Tikapur, and a two year-old toddler was shot dead. In the following weeks, as the <a href="http://archive.nepalitimes.com/blogs/thebrief/2017/01/22/tikapur-finding/" target="_blank" rel="noopener noreferrer">masterminds of the violence</a> and those known to have whipped up the agitation slipped away, police took revenge on innocent Tharus.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141132/636cfd9d9c7e80680e0a0bf5jpeg.jpg" alt="" width="1125" height="750"><figcaption> </figcaption></figure>Ram Prasad finally found out in jail that he had been arrested for the killings of the policemen in Tikapur on 24 August. He had been a constituency-level leader of the then Madhesi Janadhikar Forum (Democratic), and had participated in the protest but was not involved in the killings.Sick in hospital, the court ordered that Ram Prasad receive treatment for his injuries. Doctors found that he had suffered blunt force trauma to the head, arms, and chest from incessant beatings. Six years later, Ram Prasad is still on medication for his injuries.This week ahead of the anniversary of the tragedy, Tharuhat Central Coordination Committee has started a sit-in in Kathmandu demanding the cases filed after the massacre to be withdrawn and the report of the government’s investigation into the incident to be made public.The Tikapur protest was not a sudden implosion, but the apotheosis of the <a href="https://www.nepalitimes.com/here-now/5-myths-about-the-tharu/" target="_blank" rel="noopener noreferrer">Tharu</a> movement, similar to movements by other ethnic communities across the country. The Tharuhat Struggle Committee (TSC) had rejected the seven-province federalism model that placed Kailali and Kanchanpur in Far-western Province, and had been agitating for a separate Tharuhat Province.Madhav Chaudhary, Kailali coordinator of the TSC, says that the situation deteriorated after proponents of the Akhanda Sudur Paschim movement staged a motorcycle rally from Dhangadi to Tikapur on 20 August to celebrate the passing of the new Constitution.Disgruntled Tharuhat cadre tried to stop the rally in retaliation for the disruption of a TSC meeting in Dhangadi. Akhanda Sudur Paschim activists then vandalised the Tharu Welfare Assembly office and other Tharu-owned buildings in Tikapur.<a href="https://www.nepalitimes.com/opinion/displacement-and-defiance/">Displacement and defiance</a>, Tom RobertsonThe local administration imposed a lockdown in Tikapur, but TSC members gathered thousands of Tharus in Tikapur to replace ‘Nepal Government’ in signboards with ‘Autonomous Tharuhat Province’.The <a href="http://archive.nepalitimes.com/blogs/thebrief/2017/03/12/from-tikapur-to-maleth/" target="_blank" rel="noopener noreferrer">police was overwhelmed</a> by the sheer numbers of protesters. By the end of the day, SSP Laxman Neupane, Inspectors Balram Bista and Keshav Bohara, Constable Shyam Bahadur Khadka, Police Constable Lokendra Bahadur Chand, Senior Constable Lalit Saud, Assistant Constable Ram Bihari Chaudhary, Constable Janak Negi, and the two-year-old son of one of the policemen, Tek Bahadur Saud, had been killed by protesters.Police filed cases against 58 suspects in the Kailali District Court, out of which two were Muslims, and the rest Tharu. Of them, only 27 suspects were arrested, and 31 are still on the run. Of the 27 arrested, 17 have since been released. All of them spoke to us of being tortured while in police custody.Five days after the Tikapur incident, police held discussions with locals under the premise of restoring communal harmony, but by then most TSC leaders had fled. That night, police went house-to-house arresting any TSC member they could find.Santa Kumar Chaudhary, who ran a liquor shop in Bhajani, was one of them. His wife Yamuna Devi Rasaili remembers the police buying alcohol, getting drunk and beating both husband and wife.The inebriated policemen led by Inspector Bharat Shah then kicked down the door to the home of Brijmohan Chaudhary, who lived nearby. He told us: “Around 12 drunk policemen broke in at 1AM and began beating me and took me to jail.”Kisan Lal Chaudhary remembers the torture in custody. “They used sticks and even their gun butts to beat us senseless,” says Kisan Lal, who still needs treatment. Vegetable vendor Rajesh Chaudhary was also arrested that night, and severely tortured. Santaram Chaudhary, a teacher from Bhajani, had to be taken to hospital after the torture shattered his right eardrum.Even before the 24 August 2015 killings, Rajkumar Kathariya and Sundarlal Kathariya of Janaki village were shot in police firing and had been hospitalised.But the police picked them anyway, accusing them of being involved in the killing of policemen. Rajkumar’s brother-in-law Ram Kumar Kathariya went to the hospital with clothes and money, and stayed there overnight. On 25 August, Rajkumar, Sundarlal and Ram Kumar were arrested at the hospital.“They asked us if we had gone to the protests and killed those policemen,” Rajkumar recalls. “I told them that was impossible because I had been shot by the police before the killings, and was in hospital. But they beat me up anyway.”Seven months into custody, Rajkumar’s wife Sita gave birth to their son. Sita would visit Rajkumar in prison with their infant son. Even as he was filled with joy, the first sight of his child, whom he couldn’t hold or even touch, broke his heart. “I wish I had been with Sita when she was pregnant,” says Rajkumar, holding his son at his doorstep last week, six years after that horror-filled day. “I suffered thinking about her going through it alone.”The Kailali District Court ruled that Rajkumar would serve a life sentence for the Tikapur killings. However, in December 2020, the Dipayal High Court reduced Rajkumar’s sentence to five years. By that time, however, he had already spent six months more than his term. Rajkumar’s brother-in-law Ram Kumar was initially sentenced to three years in prison, even though he had already spent three-and-a-half years in jail by that time.Sundarlal Kathariya suffered multiple tragedies during his five year incarceration. He lost his daughter to jaundice, and his son has been paralysed after an accident. “Had I not been in prison, I would have been able to get my children the treatment they needed,” says Sundarlal. “My family was destroyed.”Others, like Lahuram Chaudhary, spent six months more than his three-year sentence, while Rajesh Chaudhary and Brijmohan Chaudhary spent four more months than their five-year terms.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141132/636cfda09c7e80680e0a0bf6jpeg.jpg" alt="" width="1125" height="750"><figcaption> </figcaption></figure>Nepal’s National Criminal Code stipulates that no one shall be subjected to torture, and those perpetrating it face stiff fines and jail terms. The code further states, ‘Any person who commits such an offence shall not be allowed to claim that they have committed the offence under orders from a superior officer, nor shall they be exempt from punishment.’But although the torture of the Tharus of Tikapur while in custody was recorded in court, there was no subsequent investigation by law enforcement. And no compensation.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141132/636cfda39c7e80680e0a0bf7jpeg.jpg" alt="" width="1125" height="750"><figcaption> </figcaption></figure>Ram Naresh Chaudhary lived and worked as a mathematics teacher near his rented flat in Bardia, some 23 km from Tikapur. He was teaching his Grade 10 class on 25 August when two plainclothes policemen showed up and asked him to confirm his identity. He was then put on the back of a motorcycle and taken to Dhangadi. Ram Naresh was accused of involvement in the killings even though he had not been anywhere near Tikapur the previous day. He asked police to check his phone’s geolocation, but they put him behind bars anyway.Birbal Chaudhary, the principal of the school Ram Naresh taught at, went to the police station in Dhangadi with his colleague’s attendance record to prove his innocence. Birbal offered to pay bail, but was denied. “If you talk too much you will suffer the same fate,” the police told him.The district court in 2018 ruled that Ram Naresh was not involved in the killings, and in 2020, the high court upheld the district court's verdict. By that time, he had spent three and a half years in prison. “I spent three-and-a-half years in prison despite my innocence,” says Ram Naresh. “I lost my job, my family is in disarray. Where is justice?”Tikapur farmer Bishram Kushmi ran an agro-vet and nursery shop in Tikapur and had taken out a loan to rent a plot. His store had been vandalised and looted the day after the deadly protests, but police still came after him seven months later to arrest him. “Months after my store was vandalised, I was jailed,” Kushmi says, “my business was finished, and my debt kept stacking up. I lost everything.”<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141132/636cfda69c7e80680e0a0bf8jpeg.jpg" alt="" width="1500" height="1000"><figcaption> </figcaption></figure>Kushmi had not been named in any of the complaints following the Tikapur incident, and his phone’s location proved he had been nowhere near the protest site. But the government prosecutors still sought life imprisonment. On 6 March, after spending 3 years in prison, Kusmi was acquitted, but by that time the bank had started the process of auctioning his property.Although Nepal’s Supreme Court ordered that those who were falsely imprisoned be compensated, they have not received any amount from the state. Police haven’t had to answer for their arbitrary arrests and torture. The courts have not been held to account for wrong prosecutions.Santa Kumar Chaudhary is serving a life sentence for the Tikapur killings in Jhumka Prison, 500km away in Sunsari. But it appears he was mistaken for someone else with the same name.Wrongful imprisonment was not the only consequence that Tharus of Kailali faced after the Tikapur killings of police. There were revenge attacks on Tharu-owned houses and businesses in Tikapur, many were vandalised, looted, and set on fire. Nirmala Chaudhary, owner of Niru Traders, had brought her pregnant sister to Tikapur to care for her. Her shop was set on fire by Akhanda Sudur Paschim protestors. She and her sister escaped the fire from the third floor window.“My sister gave birth to her daughter that very night. Every year on that day, I struggle with joy and sorrow,” says Nirmala. “Should I celebrate my niece’s birthday, or mourn the loss of my house and shop?”Shiva Narayan Chaudhary sold electrical goods at Niru Traders with his wife Nirmala. It was looted and burned to the ground despite the curfew imposed after the Tikapur violence.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141132/636cfdab9c7e80680e0a0bf9jpeg.jpg" alt="" width="924" height="617"><figcaption> </figcaption></figure>“Everything that was stocked up for the Dasain festival was looted and they had police protection,” says Shiva Narayan, who did receive some compensation. Indeed, while shops owned by Tharus were looted and torched, those owned by hill settlers were not. Businesses run by Tharu families in buildings owned by non-Tharu were vandalised, but not set on fire.“We filed a petition demanding action and sent it to the police,” Shiva Narayan says,“However, there has been no investigation into the vandalism and arson of our homes and shops.” Laxman Tharu, the national coordinator of the Tharuhat/Tharuwan Struggle Committee, says that the Tikapur violence set back the movement for Tharu autonomy.“Since the Tharuhat movement was gaining traction, the Tikapur incident was planned to disenfranchise us, as a result of which the movement has suffered great loss,” he says.There was dissatisfaction among many ethnic groups across the country seeking autonomy in the new Constitution. Although the demands of other ethnic groups were partially met, TSC coordinator for Kailali-3 Ram Prasad Chaudhary says: “The Tharu have been the only people who haven’t had any of their concerns addressed. The state has continued its historical oppression.”<a href="https://www.nepalitimes.com/review/atrocities-against-tharu-expressed-in-art/">Atrocities against Tharu expressed in art</a>, Sakina Abidi_________________<h2>Righting historical wrongs</h2><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110141132/636cfdad9c7e80680e0a0bfajpeg.jpg" alt="" width="1500" height="1000">In his book Madhes: Problems and Possibilities, researcher Arjun Guneratne writes about the Tharu and the Nepali state, tracing the historical discrimination and land-grabbing by settlers of the forests and farms of the Tarai where the Tharu lived.It all started with the practice of gifting birta land to soldiers and military officials to feed the Gorkha conquests of the 18-19th century. This process accelerated after malaria was eradicated in the 1960s, and the forests cleared to allow a state-sponsored trans-migration of hill people to the Tarai.The impact of such migration, Guneratne writes, was widespread in the Far West and Inner Tarai valleys like Chitwan and Dang. After losing their land, many Tharus of western Nepal joined the ranks of kamaiya indentured labourers.The anti-kamaiya movement in the 1990s for the first time made the Tharus politically aware. This is why the Maoists were able to recruit Tharus into their militia during the insurgency by promising them liberation with an autonomous Tharu state.According to a report on Nepal’s conflict by the Informal Sector Service Center (INSEC), it was the Tharu who suffered the most casualties and enforced disappearances in proportion to their population base.Fifteen years after the conflict, the Maoists are in power and have forgotten about their promises to the Tharu, and have still not been allowed into decision-making positions either in provincial or the federal government.Translated by Shristi Karki from the original in Himal monthly.

Tikapur’s protracted trauma

<figure><img width="1500" height="1146" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111128/636cd2309c7e80680e08f8f8jpeg.jpg" alt=""/><figcaption>One misconception about the Tharu people is that they never got malaria. In fact they did, but less than hill settlers. A US-led insecticide spraying campaign against malaria in Chitwan in the 1950s. Photo: USOM RECORDS, US NATIONAL ARCHIVES, COLLEGE PARK, MARYLAND.</figcaption></figure>The Tharu make up 5% of Nepal’s population. One in every 20 Nepalis is Tharu. They outnumber the Gurung, Limbu, and Newa peoples. And yet, most Nepalis often know very little about Tharu culture and history. There are many things told about the Tharu. Most are wrong.The first day of the Nepali month of  माघ which this year falls on 14 January is ‘Maaghi’, the Tharu new year. Chitwan Tharu celebrate the day with pwakaa (पोका in Nepali) -- anadi sticky rice wrapped in banana leaves reheated in the coals of a fire. Dangaura Tharu in western Nepal celebrate with feasts and dancing. They also elect new community leaders known as barghar.Maagh 1 is also the day when tenants would decide whether to continue with their landlords--some of whom were Tharu and some पहाडी hill people-- or move elsewhere. Before the 1950s, because labourers were hard to find to work in the malarious animal infested Tarai, they had more leverage over the terms of their work than in later years.Several different Tharu groups live across the Tarai, each with its own language: The Kochila in the East, the Chitwan Tharu in the central area, and Dangaura, Deshauria, and Rana Tharu in the western Tarai. One anthropologist wrote a book about Nepal's Tharu called Many Tongues, One People.The Tharu are the original inhabitants of much of the Tarai, because although they sometimes got malaria, they got it less often and with less severe consequences than hill people and people from the plains.The malaria eradication project in the 1960s <a href="http://archive.nepalitimes.com/article/nation/60-years-after-1954-devastating-flood-same-failings-of-government-today-post-quake,2433">dramatically changed Tharu lives</a>. In Chitwan, for instance, in 1955 the Tharu (and related groups such as the Bote and Darai) formed almost 100% of the region's population of 25,000. By 1970, <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/how-chitwan-was-opened,4159">they had dropped to 14%</a> of the population as 125,000 migrants moved in during those years.Birendra Mahato, Director of the Chitwan Tharu Culture Museum outside Sauraha, says: "Tourist guides and hotel owners used to spread very inaccurate ideas. They often put us down. Now NTNC (National Trust for Nature Conservation) is giving training to new guides. They now have a much better idea."Indeed, there are several misunderstandings about Tharu communities. Some of them are:   Misconception 1: Historically, The Tharu Were HuntersThe Truth: Tharu were farmers who herded cattle and fished but did not hunt.In The Kings of Nepal &amp; the Tharu of the Tarai, Gisele Krauskopff writes: ‘The hunting practices of the Tharu have been stressed in many hunters’ books and are part of the biased image of ‘the savage forest dwellers.’ But hunting, and especially hunting as a subsistence technique to provide meat, is not central to the Tharu way of life...Their subsistence is based on a close relationship between paddy cultivation and fishing. The Tharu used to live near the forest, but not in it. They were first and foremost forest clearers, which means that the forest had to be pushed back.’ Misconception 2: The Tharu Lived in an Ancient Tarai ForestThe Truth: Tharu lived not in the forest but near it, often near grasslands, and over the years the forest grew and fell back.Krauskopff writes: ‘Because of the relative isolation of the Tarai, a previously malaria-infested land, prejudiced observers of the 19th and beginning of the 20th centuries created a false image of the Tharu...as savage dwellers of a primeval forest -- which the Tarai is not. Old kingdoms have risen and fallen there for at least 2000 years. The forest retreated when farming expanded under prosperous political conditions; the jungle took over in times of instability and conflict.’Misconception 3: Tharu Are Uncivilised जंगलीThe Truth: The Tharu made many ingenious adaptations to their Tarai environmentAccording to this derogatory inaccuracy, the Tharu are forest dwellers little smarter than animals. They lack knowledge and skills. They collect forest products but don't use their brains. They do not farm. They are ignorant of the outside world. They are too backward to wear clothes."Even now some people in Kathmandu and Pokhara call us uncivilised," says museum director Mahato. "The Tharu live in the jungle, they say. Many hill people don't know about the Tarai."But in fact, the Tharu have developed many skills useful for their Tarai environment: agriculture, irrigation, house construction, fishing, handicrafts, herbal medicine, forest vegetables, midwifery, wood carving, and animal domestication. All require deep knowledge about the environment."If Tharu weren't smart in this environment, they couldn't have survived. They were knowledgeable in irrigation, agriculture, जडीबुटी herbs, and fishing. They were skilled in lots of things. That was civilised."When outsiders from the hills came to places like Chitwan, they often misunderstood because the Tharu had unfamiliar habits and spoke their own languages. Migrants learned from the Tharu about irrigation, wild animals, and Tarai agriculture. Some learned the Tharu language and respected the Tharu and their traditions. Misconception 4: The Tharu Never Got MalariaThe Truth: Tharu got malaria less often than other groups, and died less often than others, but infants often got it, and some died.Many outsiders, and even some Tharu themselves, think that the Tharu never got malaria. They say Tharu did not get malaria because they ate snails, rice liquor, and spicy chilies. This is wrong. Elderly Tharu will tell you about malaria fever and shivers.Tharu got malaria and sometimes died from it. ‘It should be remembered that resistance to malaria is acquired after a certain time and that even in a generally resistant population,’ writes Giselle Krauskopff. ‘Tharu children died of malarial fever.’Compared to hill Nepalis, the Tharu acquired malaria less often and with fewer consequences. They had genetic immunities-- high rates of alpha-thalassemia, a genetic pattern common in populations who have lived in malarial areas for generations that reduces both vivax and falciparum malaria, decreasing morbidity by up to tenfold. They also acquired immunities: Those who survived one or two malarial fevers often developed an ability to fight off later attacks.These immunities meant that malaria posed less of a threat to those who survived infancy. But there was a high infant death rate. A visiting journalist noted in 1962: ‘In hundreds of villages, the child population was destined for malaria in their first year of life as surely as if the mosquitoes flew in with a list of names of the newly-born.’Mahato says, "Sometimes outsiders, and even the Tharu themselves, say the Tharu never got malaria. Both are wrong. Sometimes I get into arguments with Tharu people who say this. They say to me “नचाहिने कुरा किन गर्छस?” Many are politicised. Older Tharus tell me that they got it."To say the Tharu sometimes got malaria should not undercut the argument that the malaria and resettlement programs of the 1950s and 1960s often misunderstood, overlooked, and pushed aside Tharu interests.Misconception 5: Tharu Society Was Disconnected from Nepali SocietyThe Truth: Tharu groups before the 1960s had many interactions with other Nepalis and the Kathmandu government. Tourist brochures often describe Tharu society with phrases such as ‘untouched by civilization’, ‘timeless’, ‘in total isolation’, ‘living in another time’, and ‘forgotten by civilisation’.That is hardly the case. Even during malaria days, the Tharu had regular contact with groups from both the north and the south. Traders from the north would come every winter. In many places, Tharu tenants worked for hill landlords. The Tharu worked for the Nepal's rulers as land clearers and tax collectors. In some places, Rana and other elite visited Tharu areas for huge hunting expeditions. They relied upon Tharu workers to build roads, provide supplies, drive elephants, and find tigers.That said, it is true that the Tarai's malaria limited the interactions of the Tharu with outside groups, and gave them limited autonomy.To learn more about the richness and complexity of Tharu life, please read any of the books cited here or visit the Chitwan Tharu Culture museum near Sauraha, Chitwan. Happy New Year.___________________________________________ <h2>Americans deride Tharu knowledge, 1959</h2> <figure><img width="1920" height="1200" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111128/636cd2339c7e80680e08f8f9jpeg.jpg" alt=""><figcaption> </figcaption></figure>These official US photos compare traditional Tharu agriculture and modern 'scientific' agriculture. The images appeared on facing pages of a book produced in 1959 by the US government to celebrate its assistance to Chitwan and Nepal. At the time, the US ran a large resettlement program in Chitwan. American officials often wrongly saw the Chitwan Tharu as part of an outdated past. According to the implied narrative in the photos, the Chitwan valley was evolving from unproductive 'backward' traditions to super-productive, science-based civilisation along the lines of the American Midwest. The photos suggested that the Tharu had little to offer this new Nepal. That was wrong. Tharu taught migrants many things. Some of the new methods succeeded, but some often failed or brought environmental problems. <h2>Rescuing Tharu history from the shadows</h2> <figure><img width="1351" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110111128/636cd2369c7e80680e08f8fajpeg.jpg" alt=""><figcaption> </figcaption></figure>Rana hunting expeditions couldn't have happened without expert Tharu mahouts, as this 1913 photo (above) from a hunt connected to Tribhuvan's coronation shows. But Tharus themselves rarely hunted. Instead they farmed, grazed cattle and buffalo, fished, trapped small animals, and gathered herbs and other resources from the grasslands and forests. __________________________________________Writings on Recent Tharu HistoryDr. Gisele Krauskopff. ‘From Jungles to Farms: A Look at Tharu History’ in The Kings of Nepal &amp; the Tharu of the Tarai, ed. Pamela Meyer (Los Angeles: Rusca Press, 2000).Dr. Arjun Guneratne. ‘The Tharu of Chitwan, Nepal’. In Disappearing Peoples?: Indigenous Groups and Ethnic Minorities in South and Central Asia, edited by Barbara Rose Johnston and Barbara Brower (London: Routledge, 2007), p. 91–106.Guneratne, Arjun. Many Tongues, One People: The Making of Tharu Identity in Nepal. Ithaca: Cornell University Press, 2002.Muller-Boker, Ulrike. The Chitwan Tharus in Southern Nepal: An Ethnoecological Approach. Stuttgart: Franz Steiner Verlag, 1999.Thomas Robertson. ‘DDT and the Cold War Jungle: American Environmental and Social Engineering in the Rapti Valley of Nepal’. Journal of American History 104, no. 4 (March 1, 2018): 904–30.Locke, Piers. “The Tharu, the Tarai and the History of the Nepali Hattisar.” European Bulletin of Himalayan Research. 38 (2011): 61–82.Read also:<a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/how-chitwan-was-opened,4159">How Chitwan was Opened</a> by Tom Robertson<a href="https://www.nepalitimes.com/here-now/the-mosquito-that-changed-nepals-history/">The Insect that Changed Nepal's History</a> by Tom Robertson<a href="https://archive.nepalitimes.com/article/nation/land-reform-in-cold-war-Nepal,4192">Tom Robertson, PhD</a> is a historian and creator of the मिठो लेखाई videos on writing technique. He has been researching malaria and Tharu history since 2007, and is an adviser to the Chitwan Tharu Culture Museum.

Tom Robertson

5 Myths about the Tharu

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109171156/636bdc859c7e80680e08031ejpeg.jpg" alt="" width="1523" height="1000"/><figcaption>All photos: Sravasti Ghosh Dastidar</figcaption></figure>A tourist trip to Chitwan National Park usually includes interaction with the Tharu community. But most visitors do not get to see the region’s lesser known indigenous people, the Bote.The Tharu are known for their unique culture and artistic decorations manifested on walls, verandahs and household items. And while the Tharu are known as the people of the forest, the Bote are the river people.They mostly live along the East Rapti and Narayani rivers bordering Chitwan National Park, although there are some Bote settlements in Gorkha, Tanahu and Lamjung. The Bote are one of the least known and dwindling indigenous groups in Nepal. According to the 2011 census, there are only 2,830 speaking the Bot language as a mother tongue.Whereas transmigration of mountain settlers in the 1960s cleared the forests and displaced the Tharu, the expansion of Chitwan’s highway towns and a tourism boom encroached on the habitation of the Bote along the riverbanks. When traditional fishing and foraging of the Bote was restricted after the Chitwan National Park was established, the community moved to agriculture.Lately, they have also adapted to other trades like carpentry, motorcycle repairs and even auto rickshaw driving. However, in a Bote village near Sauraha three or four households still fish among the rhinos and crocodiles at the edge of the Chitwan National Park.Dusk settles stealthily on the banks of the meandering East Rapti which marks the boundary between the Chitwan National Park and the tourist village of Sauraha, semi-deserted these days because of the pandemic.Asian Pied-Hornbills, spotted doves and kingfishers flit from one branch to another of tall sal trees surrounding the tiny village. A group of men loiters around the thatched mud hut of Rishiram Bote (right).Rishiram’s wife and daughters go about the household chores of feeding their pet dogs, hen and goats, sweeping mud floors and washing utensils at the tube well. The boys play football. In between all the activities, everyone keeps looking towards the river expectantly.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109171156/636bdc889c7e80680e08031fjpeg.jpg" alt="" width="400" height="514">The sun is now low in the hazy sky, and in the golden light two small dugouts carved out of simal logs pull up at the bank. Unlike the longer canoes that ferry tourists and forest department personnel, these boats accommodate only two people.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109171156/636bdc8a9c7e80680e080320jpeg.jpg" alt="" width="1546" height="1000"><figcaption> </figcaption></figure>The women and children run towards the canoes with plastic basins and sharp machetes. Rishiram and three fishermen jump off the boats with small handheld fishing nets that are brimming with bighead carps, silver carps, rohu, naini, mrigal, silver fish, catfish and eels.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109171156/636bdc8d9c7e80680e080321jpeg.jpg" alt="" width="395" height="300">There are 120 species of fish found in the cool, slow-moving waters of the Rapti. Some of them are big, and there have been catches of up to 10kg. The licensed Bote fishermen are not allowed by the national park to use longer nets which would entangle crocodiles, and also make fishing unsustainable. The Bote fish for their own community, and have to be satisfied with whatever they can haul in their smaller nets.The women unload the fish, weigh and sell them to the men who have gathered to inspect the evening catch. They are regular customers, mostly hotel and restaurant owners from Sauraha who wait around for the boats to return. They can resell the fish at triple the cost price in town. Within minutes, the entire lot is gone. It has been a good day.On other days when there are some unsold, the Bote dry the fish and consume it themselves. The catch varies from day to day, with fewer fish in winter. Rishiram leaves at 6AM when it is still dark, paddling into the thick fog of the Rapti and returning late. The national park rules do not allow them to fish at night, and the Bote existence is hand-to-mouth.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109171156/636bdc8e9c7e80680e080322jpeg.jpg" alt="" width="169" height="250"><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109171156/636bdc8f9c7e80680e080323jpeg.jpg" alt="" width="1546" height="1000"><figcaption> </figcaption></figure><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110918110/636bdc949c7e80680e080324jpeg.jpg" alt="" width="1572" height="1000"><figcaption> </figcaption></figure>Living on the edgeThe Bote literally live on the edge – the edge of jungle, and the edge of the rapidly urbanising inner plains of Chitwan Valley. Modernisation has pushed them to adapt to a monetised, mostly tourism dependent economy of the district. And the national park, with its endangered and protected animals, keeps them out. This is life along the periphery of human habitation, and at the fringes of a protected nature reserve.It can be dangerous floating along these crocodile infested waters and the tall grass of the Rapti floodplain which is the favourite habitat of tigers and rhinos. Sometimes, fish-eating gharial crocodiles get entangled in the nets, and although setting them free can be dangerous, the Bote are forbidden from harming the rare reptiles.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110918110/636bdc989c7e80680e080325jpeg.jpg" alt="" width="1573" height="1000"><figcaption> </figcaption></figure>Gharials, with their long snouts and razor sharp teeth have to be disentangled with great care, and there are always park rangers watching through binoculars from sentry towers along the river. The Park warden has trained them to follow instructions on fishing, the do’s and dont’s. For example, after disentangling them, the gharials have to be taken to the breeding centre at Kasara.The larger mugger crocodiles are even more dangerous, and the Bote have lost friends and family to them. A few months ago, Rishiram’s friend’s body was found 50km downstream from where he was last seen. During the monsoon, the Rapti’s waters rise and the crocodiles come right up to the huts. They are shooed away with sticks, sometimes unsuccessfully.In the misty winter mornings, the tall, thick elephant grass has rhinoceroses, tigers and sometimes even wild elephants, lurking in them. The fishermen and rhinos frequently cross paths. On one such cold morning, Rishiram’s uncle had gone into the forest with his nets, and he saw the rhino too late. It charged, and gored him.Encountering tigers and wild elephants can be a risky affair. Especially if it happens to be Ronaldo, a rogue elephant which keeps himself entertained by entering villages and mauling inhabitants every year. Villagers usually ward off the wild elephants that come in search of food with electrified barbed wire fences.However, the intelligence quotient of elephants is legendary. They know when there is a power cut and listen to the sounds of generators, and vibrations in the wires, to determine when the wires do not carry a current. The villagers then have to resort to lighting fires to keep the animals out, as well as keep themselves warm.Sidelined existenceThe main livelihood of the Bote is fishing, paddling boats, gold-panning, collecting wood, and harvesting elephant grass and edible ferns from the forest. However, since the Chitwan National Park was established, fishing activities have been regulated with strict guidelines. Some now grow crops in their limited land by the river. They also sell chicken, eggs and elephant grass, and buy dal, rice and buffalo meat to supplement their own supply of fish, mutton, chicken and homegrown vegetables.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110918110/636bdc9b9c7e80680e080326jpeg.jpg" alt="" width="1500" height="1017"><figcaption> </figcaption></figure>They now have solar-powered lights, but the homes are still plastered with mud and cow dung. The roofing is made from elephant grass, which is harvested once a year in spring when the Park is open for collection, and have to be rethatched annually. Rishiram and his brothers Parshuram, Dipak and Pardeep are the last few members of the Bote community in Sauraha. There are a few more Botes living down the river in Pathiani. Chitwan is, however, dominated by the better-known Tharu who have cleverly showcased their culture to attract tourists.Very few people have heard of the Bote, even in Nepal. Being  more under-served than the Tharu, the Bote and Majhi communities of Chitwan are at the bottom of the socio-economic ladder. The Bote language, dress, dances and songs are indigenous, and endangered as the way of life of these people is transformed.The Bote language is Indo-European but does not have a script, and is distinct from the Tharu and other indigenous languages here. The link language with other communities is therefore Nepali, and as children go to school, they are losing touch with their mother tongue.Origin and relocationThere are two possible origins of the name ‘Bote’. Besides fishing, the community was known for laying tree trunks or branches across rivers to build makeshift seasonal bridges to allow people to cross. ‘Bot’ means a tree, and it could be that Nepali speakers started calling them Bote.The other possibility might be that since they did not own land or houses, and took shelter under trees on the waterfront, they  came to be known as Bote, since their existence revolved around the river.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110918110/636bdc9f9c7e80680e080327jpeg.jpg" alt="" width="1504" height="1000"><figcaption> </figcaption></figure>Many members of the community have moved on from Chitwan in search of greener pastures. The traditional livelihoods are being gradually replaced by agriculture and other trading activities that generate better income. The Chitwan National Park, which restricted their fishing tradition, has given some of them auto-rickshaws under an instalment scheme as an alternative to their traditional lifelihood.But Rishiram’s family has stayed on, and is one of the few that still make a living from fishing. He could not continue his studies as he had to become the provider of the family from a young age. But he encourages his own children to get an education and pursue their dreams.The four children and Parshuram’s two sons want to continue their studies though they are yet unsure of their professional goals. Their school timings do not allow them to go fishing with their fathers, hence their interest in the traditional occupation of their community has waned. The girls go to school where they learn Nepali, English and Mathematics. They also help in the housework. They speak a smattering of Hindi, thanks to watching popular Hindi movies on television.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110918110/636bdca29c7e80680e080328jpeg.jpg" alt="" width="1558" height="1000"><figcaption> </figcaption></figure>The transformation of Bote lives, their adversities and poverty, have not been able to erode their filial bonds. Community ties are still strong. Bote families find dignity in working together, and they approach life with plenty of smiles and pride in who they are.As with other communities in Nepal, change is rapid and relentless. Literacy and income generation can help Rishiram Bote and others lift themselves from their subsistence lifestyles without erasing too much of their precious culture, heritage. Programs to uplift their socio-economic status involving tourism and conservation could combine their traditions with modernity, and help preserve what is best in the Bote way of life.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110918110/636bdca69c7e80680e080329jpeg.jpg" alt="" width="1391" height="1000"><figcaption> </figcaption></figure>Distance from Kathmandu to Chitwan: 175 kmFly to Chitwan: Daily flights from Pokhra and Kathmandu to Bharatpur airport, NepalFlight duration: 20 minsBy road: Prithvi Highway from Kathmandu, turn south at MuglingDriving time: 4-5 hoursBest time to go: October to MarchWildlife viewing: April-MayJungle Tours: Half-day, Full-Day Jeep Safaris, Overnight homestays in the jungle, Jungle treksBote village: Your local guide can take you (no scheduled tours)Tharu cultural village tour: 3 hours any day, any seasonSauraha and Pathiani: Auto-rickshaws available on hire<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022110918110/636bdcaa9c7e80680e08032ajpeg.jpg" alt="" width="1523" height="1000"><figcaption> </figcaption></figure>Sravasti Ghosh Dastidar is a photographer, travel and lifestyle journalist. She has a content writing firm Sravasti's and <a href="https://sravastis.com/" data-saferedirecturl="https://www.google.com/url?q=https://sravastis.com/&amp;source=gmail&amp;ust=1604192000570000&amp;usg=AFQjCNEwF63inGYoIyzYQ86L-Rp1vRFRIw">an e-commerce website</a> for eco-friendly greeting cards and pens.

Chitwan’s Bote people in a changing world

<figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151124/636a67049c7e80680e0599b7jpeg.jpg" alt=""/><figcaption>Lavkant Chaudhary</figcaption></figure>As they enter Lavkant Chaudhary’s Masinya Dastoor exhibition at the Siddhartha Art Gallery, the visitors are strongly drawn to one particular work on display.  They are three canvases titled DDT depicting circles within circles in the first one. Chakra, the circle of life, but it is also a bullseye, and the tiny figures of animals and people are rendered in the style of a traditional Tharu folk art. The figures are the size of an adult mosquito, and a greyscale exterminator points directly at the centre of the target, ready to spray dichlorodiphenyltrichloroethane.The other painting are lifelike paintings of three DDT cans amidst a backdrop of insects, and the third is of a colourful cloud of butterfly silhouettes. <figure><img width="1500" height="1476" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151124/636a67089c7e80680e0599b8jpeg.jpg" alt=""><figcaption> </figcaption></figure>Chaudhary says the American-supported <a href="https://www.nepalitimes.com/here-now/the-mosquito-that-changed-nepals-history/" target="_blank" rel="noopener">eradication of malaria</a> from Chitwan and the Tharu homeland in the Tarai destroyed not just mosquitoes but but also the Tharu people. The paintings, he says are the “silenced histories of the Tharu community.”The Tharu were genetically immune to malaria, but once the disease was eradicated by killing mosquitos, settlers came in to clear the forests, land was bought at a pittance from Tharus unable to read the land deeds.The Masinya Dastoor is expression through art of an aboriginal people the rulers in Kathmandu treated as expendable. The works are housed in two floors with earthy acrylic on canvas paintings (pictured below), land title copies with ink superimposed, wood carvings, an art installation and video. Each artwork across these various medium connect back to the historical persecution of the Tharu people. <img width="1500" height="1573" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151124/636a670b9c7e80680e0599b9jpeg.jpg" alt="">Chaudhary says he used to be as ignorant about Tharu history as the rest of Nepalis, but was inspired when he began researching his community during a six-month art project initiated by Artree Nepal in Bhaktapur after the 2015 Earthquake.“All I came across were recurring stereotypical ideas about the Tharu. We were just <a href="https://www.nepalitimes.com/banner/tharu-escargots/" target="_blank" rel="noopener">water snail eaters</a>  jungle dwellers, alcohol drinkers, and an honest tribe. That was our identity,” he recalls.Sangeeta Thapa of the Siddhartha Art Gallery says some indigenous groups in Nepal were taken as bonded labourers since Lichhavi times 1,400 years ago. Later on, under the Shah and Rana dynasties when the caste hierarchy was codified into the first Mulki Ain of 1854, indigenous groups were placed under the category of paani chalne masinya matawali (touchable but enslavable alcohol drinkers) which made them expendable by the state. <figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151124/636a670e9c7e80680e0599bajpeg.jpg" alt=""><figcaption> </figcaption></figure>Despite slavery being abolished in 1926, the <a href="https://archive.nepalitimes.com/article/nation/Modern-day-domestic-slaves-domestic-workers,3785" target="_blank" rel="noopener">kamaiya bonded labourer system</a> persisted until it was outlawed as late as 2004. But by then the Tharu had lost most of their land.One of Chaudhary’s art installations is of small wooden boxes hung from the ceiling, each filled with grain and a single brass bullet. Next to it, the Diary series recreates pages carved into wood from the diary of Jokhan Ratgainya, a Tharu journalist and revolutionary who was killed in June 2001. <figure><img width="1500" height="2078" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151124/636a67119c7e80680e0599bbjpeg.jpg" alt=""><figcaption> </figcaption></figure>In one corner, the Tamasuk series, with pen and ink drawings on Nepali paper, leads into the Dastoor series, stippling drawings of day to day activities on archival paper prints of the dastoor (legal orders).The second floor hosts large striking oil paintings that detail day to day scenes alongside violence: from the conflict years, and the Tikapur massacre of 2015. Another installation is of ghaila pots hanging inside a darkroom which projects light on the walls. On one wall, a video replays a barmasiya folk song and then shows a burning miniature village as eyewitness accounts of violence. <img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151124/636a67149c7e80680e0599bcjpeg.jpg" alt="">Chaudhary writes in a description that he has used art to fill the gaps left by Nepal’s mainstream media to communicate the atrocities: “I found strength in unearthing what has remained silent and kept silent by the Nepali media, the state, and civil society.”His art speaks volumes about displacement and resistance, easily comparable to the struggles of indigenous peoples in the subcontinent and beyond. The mix of mediums, attention to detail and the historical narrative woven into each work makes for an exhibition that is an experience, one that sheds light on Nepali history and the indigenous peoples who have been silenced.Masinya Dastoorby Lavant ChaudharySiddhartha Art GalleryUntil January 9 2020

Atrocities against Tharu expressed in art

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

The Last Days of the Khampa

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

Turkish to Seville

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

Digital protection for Nepal’s art

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

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