Last month was a tragic reminder of just how unsafe travel in Nepal is, leading some experts to question if there is a mismatch between modern technology and a fatalistic culture. Dor Bahadur Bista tried to get to the bottom of this conundrum in 1991 in his seminal book, Fatalism and Development. It was an early attempt to see how an ‘everything goes’ attitude hindered <a href="https://nepalitimes.com/news/nepals-demographic-window-is-closing">Nepal's socio-economic progress</a>.&nbsp; Since then, others have struggled to explain why Nepalis do not adhere to mandatory safety standards in technologies ranging from electricity to gas cylinders, and in road and aviation safety.&nbsp; It has been 30 years since author Kedar Sharma published his book आधुनिकतासँग सावधान (Beware of Modernity) in which he warned that Nepalis had not kept pace with advanced technology. “It gives me no pleasure to say that, tragically, this is still the case,” says Sharma, referring to the loss of life in recurring highway and aviation disasters.&nbsp; “We are careless about following rules in all spheres of life,” adds Sharma. “And this is made worse by our faith in fate which lends to our tendency to be reckless. Roads were supposed to be synonymous with development, but are <a href="https://nepalitimes.com/here-now/nepal-s-deadly-roads-take-their-toll">now synonymous with death</a>. The quality of roads plays a big role in accidents, but we are culturally, administratively and legally negligent about safety.” Read also: <a href="https://nepalitimes.com/banner/underpasses-to-reduce-roadkill-in-nepal?fbclid=IwAR0KntTDqdjk2YwmtQyTSkgh8wjtidPqx4LUNukUpYyT9-9SNO1fXzOA5ns">Underpasses to reduce roadkill in Nepal</a>, Tufan Neupane There has been much debate about regulatory failure in aviation that underlies frequent air crashes, and this was brought to the fore in <a href="https://nepalitimes.com/news/unsafe-skies">last week’s Saurya Airlines crash</a> at Kathmandu airport in which 18 people lost their lives. That crash got much more attention than the disaster on the Mugling highway in which two buses were swept into the Trisuli River by a mudslide, killing 59. An investigation showed the flood was caused by debris from a poorly engineered road up the mountain that was washed down by a torrential downpour at night. Read also: <a href="https://nepalitimes.com/opinion/managing-the-monsoon">Managing the monsoon</a>, Ngamindra Dahal It is easy to blame accidents on Nepal’s terrain and weather, but there are deeper socio-cultural underpinnings that magnify these dangers. And the buck stops at the gate of government. There are other soft states like Nepal that also have harsh conditions, but do not suffer such frequent disasters.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240802050832_60c87a1a569467f65bab8cfe0f05766af368fc3cd5bbb3a934eb054e2abc3283.jpg" data-media-id="editor_5" data-image-id="20240802050832_60c87a1a569467f65bab8cfe0f05766af368fc3cd5bbb3a934eb054e2abc3283" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="fatalism and fatalities NT"> <figcaption>Illustration: SUBASH RAI</figcaption> </figure>  The interface between technology and safety is not properly understood by most Nepalis: electric shocks and cooking gas disasters kill hundreds every year. There were 2,267 reported electrical accidents in the past five years, 60% of them fatal.&nbsp; More than 2,000 people died on <a href="https://nepalitimes.com/here-now/highway-accidents-are-no-accident-in-nepal">Nepal’s roads and highways</a> in the past year, many times more than all natural disasters combined. “Accidents aren’t just accidents, they are linked to the governance of the country and reflect political failure,” says Vijay Lama, an A330 captain with Nepal Airlines. “We need serious, open and prolonged discussion between regulatory bodies, <a href="https://nepalitimes.com/here-now/100-101-102-hh5uvzf9">service providers</a>, airline operators and pilots that look deep into the crux of the problem to come up with solutions.”&nbsp; Lama has been flying for nearly 40 years, logging 30,000 hours on various aircraft from Twin Otters and Boeing 757s to Airbuses.&nbsp; He says, “If flying is unsafe, I would be the first one to say so, but it is still the safest and most efficient mode of travel. Air crashes just get more media attention but after the news fades, we go back to doing what we did before.” The international community has taken note, mainly because their nationals are often involved. The European Commission (EC) has put all Nepal-based airlines on its <a href="https://transport.ec.europa.eu/document/download/3195fabb-7575-4db9-85b9-ec5a77b481aa_en?filename=air-safety-list-2024-05-30_en.pdf">Air Safety List</a>, and the Saurya crash will surely hurt the chance of being taken off the list.&nbsp; One of the measures the EC has pushed is to separate the regulatory and operational functions of the Civil Aviation Authority of Nepal (CAAN). Successive governments have not shown the political will to do so, and some doubt bifurcating CAAN will help since political interference will persist.&nbsp; Indeed, after every crash, CAAN sets up an investigation committee that issues recommendations. There is strict compliance, but only for a while. &nbsp; <a href="https://nepalitimes.com/editorial/keeps-happening">Read also: Keeps happening&nbsp;</a> Blame for <a href="https://nepalitimes.com/banner/60-years-of-living-dangerously">making travel dangerous</a> ultimately has to do with a political culture that has failed to prioritise safety even when the country’s international image is tarnished, affecting the tourism industry. &nbsp; “We should look at each crash as a <a href="https://nepalitimes.com/latest/why-missing-planes-are-so-difficult-to-find-in-nepal">systemic failure</a>,” explains Ajaya Dixit, whose physician father perished in a Pilatus PC-6 crash in 1962 sent to investigate a previous crash in Dhorpatan of a DC-3 flying to New Delhi from Kathmandu. Nepal’s ambassador to India and two high ranking US officials were among the 10 victims. &nbsp;&nbsp; He adds: “Modern technologies are all imported, they didn’t evolve in our society. We lack a larger technological ethos in their operation, management, maintenance. Our commitment to technological discipline is low, cutting corners is accepted.”&nbsp; Indeed, travel safety cannot be an island of efficiency when the entire <a href="https://nepalitimes.com/news/democracy-s-sidekicks">political machinery of the country</a> is dysfunctional. And like other sectors, there is a culture of impunity here too. Human rights campaigner Sushil Pyakurel sums it up: “No one is suspended after crashes. The bus accident is no one’s responsibility because a landslide caused it. Unless those responsible are held to account, accidents will keep happening, people will continue to die.” &nbsp;

Sonia Awale

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Fatalism and fatalities

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101132/636a22ff9c7e80680e0417c1jpeg.jpg" alt="" width="1400" height="1050"/><figcaption>Photos: BIKRAM RAI</figcaption></figure><ul><li>At least seven people were killed when a bus heading to Narayangad from Beni lost control and fell 70m from the road down to the Kali Gandaki River in Kusma Municipality of Parbat district on Thursday.</li> <li>A bus plunge from a crumbling highway in Tulsipur last month killed 22 and maimed 15 -- most of them students and teachers from a technical school in Ghorahi on a field trip.</li> <li>A mini truck skidded off a dirt tract in Nuwakot and plunged several hundred meters in Dupcheshwar rural municipality on 14 December, killing 22 out of the 40 on board the lorry. The passengers were returning home to Sisipu after performing funeral rites for a fellow villager.</li> <li>In just one day that week, Devi Prasad Rai of Kerabari in Morang lost his life when a bus hit him near a fuel station. Dhan Prasad Giri, 63, and his 29-year-old son were killed by an Indian-registered truck. Nirmala Karki of Gauradaha of Jhapa was hit by a school bus and died.</li></ul><iframe id="datawrapper-chart-PxGlE" style="width: 0; min-width: 100% !important;" src="//datawrapper.dwcdn.net/PxGlE/1/" height="549" frameborder="0" scrolling="no"></iframe>In the past five months alone, 1,176 people have been killed across Nepal in what police call ‘road traffic accidents’ (RTA). This is an increase from last year, and with more vehicles driven by negligent drivers on poorly-built roads, fatalities have <a href="https://archive.nepalitimes.com/page/maps-showing-increase-in-road-accident-fatality-rates" target="_blank" rel="noopener">gone up sharply in the past decade</a>.The district-wise data of total fatalities from 16 July 2017 were collected by a Nepali Times team over two days this week, and shows that the majority of road traffic mishaps have occured in crowded urban areas in the Tarai and Kathmandu Valley. But even Dolpo has had three serious accidents, killing 20 since the first roads were built four years ago.In the last 10 years, 22,461 lost their lives in RTA, according to Nepal Police. While most were men, women made up 3,577 of the fatalities, and of the total, 2,440 were men and women below 18 years of age.Read also: <a href="https://archive.nepalitimes.com/article/nation/traffic-accidents-continue-to-increase-worryingly-in-Nepal,2799" target="_blank" rel="noopener">Road kill</a>, Surendra Phuyal<a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://archive.nepalitimes.com/article/nation/accident-prone-Mugling-Narayangadi-highway,3828" target="_blank" rel="noopener">Unblocking an artery</a>, Sanjeev SharmaPolice records blame 95% of accidents in Nepal on negligence of drivers. Mechanical failure, poor road condition, careless pedestrians and bad weather accounted for the rest. However, even though over-speeding, over-loading are major causes, the number of accidents caused by poor road maintenance, and the presence of animals and pedestrians on highways are probably under-reported.This means the blame ultimately goes to lax Police monitoring, and <a href="https://archive.nepalitimes.com/article/nation/traffic-accidents-continue-to-increase-worryingly-in-Nepal,2799" target="_blank" rel="noopener">government apathy</a> in completing road construction and maintaining minimum safety standards.The Department of Transport Management, the governing body responsible for safe and reliable transportation does not even seem to acknowledge that road safety is its responsibility, taking an ‘accidents happen’ attitude.<iframe id="datawrapper-chart-gIV87" style="width: 0; min-width: 100% !important;" src="//datawrapper.dwcdn.net/gIV87/1/" height="400" frameborder="0" scrolling="no"></iframe><iframe id="datawrapper-chart-espux" style="width: 0; min-width: 100% !important;" src="//datawrapper.dwcdn.net/espux/6/" height="400" frameborder="0" scrolling="no"></iframe><iframe id="datawrapper-chart-ED7Lj" style="width: 0; min-width: 100% !important;" src="//datawrapper.dwcdn.net/ED7Lj/2/" height="393" frameborder="0" scrolling="no"></iframe>There is no effort to enforcing and implementing existing laws to ensure safety, and none of the officials interviewed for this article appeared to recognise that the rising number of road traffic accidents was a national emergency that needed a strategy for mitigation.Article 257 of the Vehicle and Transport Management Act 1993 authorised the Department of Transport Management to appoint transport supervisors to fine or seize driving license of individuals violating traffic rules.Read also:<a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="http://archive.nepalitimes.com/article/nation/cartel-carnage-highway,3243" target="_blank" rel="noopener">Highways of death</a>, Santa Gaha Magar<a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://archive.nepalitimes.com/page/maps-showing-increase-in-road-accident-fatality-rates" target="_blank" rel="noopener">6 years of road traffic accidents</a>, Sunir PandeyBut 26 years on, not a single transport supervisor has been appointed. Article 67 of the Act also clearly states that the co-drivers also need to obtain licenses from the Department, but none has been issued so far, admits Tirtha Khanal, head of the Vehicle Monitoring and Provincial Coordination Division.“We are a small five-person office. It is impossible for us to monitor such a huge number of vehicles in Nepal,” said Khanal. There are more than 3.2 million motorcycles, cars and trucks registered across Nepal and the figure is growing exponentially.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101136/636a23029c7e80680e0417c2jpeg.jpg" alt="" width="1400" height="1050"><figcaption> </figcaption></figure>The Act further states that all vehciles must have passed pollution tests and possess a vehicle inspection report, and drivers are required to take a half-an-hour of break after four hours on the road. Passenger vehicles are also restricted from carrying more people than the total number of seats, and long-distance vehicles should have two drivers with change in shift after 6 hours.In March 2018, the government amended the Vehicle and Transport Management Rules and banned buses older than 20 years. But eight months later, these polluting old vehicles are still on the roads.Read also: <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="http://archive.nepalitimes.com/article/nation/lack-of-trauma-centres-along-nepal%C3%A2%E2%82%AC%E2%84%A2s-highways-worsened-fatality-rate,1383" target="_blank" rel="noopener">Highways of death</a>, Sunir Pandey<a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="http://archive.nepalitimes.com/article/nation/Nation-road-kill,621" target="_blank" rel="noopener">Road kill</a>, Duncan MaruThe Department of Transport Management spent Rs60 million to build the Vehicle Fitness Test Centre in Teku in April 2017. Built to originally conduct a complete health check-up of vehicles including emissions, and condition of brakes, chassis, headlights, spring balance and wheel load, most of the testing equipment do not work and the tests cannot be carried out.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101136/636a23059c7e80680e0417c3jpeg.jpg" alt="" width="1200" height="800">“At the moment we are only able to do emission tests, and fasten loose bolts, most of the equipment do not work and we don’t have plans to repair it anytime soon either,” says Chief Engineer Ramchandra Paudel bluntly, as if it is no one’s responsibility. There are no vehcole test stations outside Kathmandu Valley.The only good news is that the number of drink driving cases and fatalities caused by them have gone down significantly in Kathmandu Valley. Called ‘MaPaSe’ by its Nepali acronym, the Police’s campaign against driving under the influence of alcohol has saved thousands of lives since 2012.  Between July 2017- June 2018 there were 32,234 men and 58 women drivers who failed breath analyser tests.On a daily basis, 1,500 traffic police officers work to manage the traffic in Kathmandu Valley and in the last five months they penalised 185,436 individuals for violating traffic rules -- 1,236 per day. Similarly, 472,407 vehicle drivers and owners were fined in the last fiscal year.A whopping 3 million people have been penalised for violating various traffic rules in the last 5 years and this has resulted in the government earning more than Rs1.238 billion.

Nepal’s deadly roads take their toll

Rivers have been the lifelines of civilisations with their dynamic ecosystems providing vital services for human survival and ecological balance through the ages.&nbsp; But accelerating anthropocentric footprints are causing severe, and often irreversible, damage to river systems across the world, including those across High Asia, a region that sustains nearly a fourth of the global population downstream. An example is the <a href="https://nepalitimes.com/here-now/how-the-bagmati-civilisation-is-becoming-uncivilised" target="_blank">Bagmati River</a> that courses through Kathmandu, crosses the Himalayan foothills to join the Ganga in India. A river that once shaped the <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/when-it-comes-to-water-pollution,3196" target="_blank">Kathmandu Valley Civilisation </a>is now a polluted and biologically dead water body constricted by urban sprawl, choked by construction debris, chemical waste and untreated sewage.&nbsp; The loss of a sacred river is tragic enough, but its hazards related to health, life and livelihoods are not limited to the Valley, nor is its enormity fully gauged by the metrics of fatality, income loss, flood return periods, runoffs, embankment failure.&nbsp; It is a systemic collapse of ecological integrity, socio-economic stability and cultural heritage, affecting its downstream users as well. The death of Bagmati is a peril for a population size way bigger than circa 5 million residents of Kathmandu Valley. The degradation started in the 1980s and has accelerated. Why has not enough been done to save this iconic river that runs through Nepal’s capital?&nbsp; The Bagmati River Basin Improvement Project (BRBIP) was designed to make headway in restoring the river with a sewage treatment plant, dams for storing water to support dry-season runoff, recharge groundwater, creation of <a href="https://archive.nepalitimes.com/page/resurrecting-bagmati-the-river" target="_blank">green biodiversity corridors</a> along the river bank to also serve as recreation areas, reduce the urban heat island effect, and also provide cultural continuity. The project also envisages collection of hydrological data for managing Bagmati multipurposewater systems and providing flood forecasts and early warnings aimed at protecting lives and property, among other things. Most importantly, the project takes the integrated water resource management approach, which, in principle, is a holistic and collaborative way of managing all elements of the water cycle to ensure water security, public and environmental health and amenity.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260329040336_9605240fa8c7d649ce49fbe43565130e3187e979338ccf959c4e9b8c581b7a4c.jpg" data-media-id="editor_3" data-image-id="20260329040336_9605240fa8c7d649ce49fbe43565130e3187e979338ccf959c4e9b8c581b7a4c" data-rendition-name="original" width="2126" height="1577" loading="lazy" alt="Bagmati NT"> </figure>  This should pave the way for managing a river as a connected ecological, social, and economic system by enabling coordination across agencies and disciplines, stimulating technological innovation and financial investment. The success of this approach depends on long-term political will and commitment that transcend political cycles, but also needs strong community and civil society in defining issues and proposing solutions, creating and sharing knowledge, taking independent action to inform practice, monitoring and evaluating policies, and participating in public decision-making. Civil society, especially, in making the <a href="https://archive.nepalitimes.com/page/encounter-with-bagmati-river" target="_blank">revival of the Bagmati River</a> a pressing governance issue. The Bagmati Action Plan 2009, a precursor to the BRBIP, was designed in response to lawsuits filed in 2000 and 2004 by an independent legal practitioner of Kathmandu against waste dumping in the river.&nbsp; It took him almost two decades of legal battle for Nepal’s Supreme Court to pass orders for mandatory septic tanks in all homes in Kathmandu Valley, relocation of squatters from Bagmati river banks to government-built houses, and embargo on dumping and burying garbage on the banks of the river and its tributaries. Despite court orders, however, actual results have been unsatisfactory. Restoration of Bagmati barely made it to any political debate or electoral manifesto this time. Treatment plants have not been operational for years, yet no one is held accountable. The population ignores waste segregation or single-use plastic rules to check littering.&nbsp; The current condition of the river therefore seems to have more to do with the lack of public awareness and behaviour change than the failure of various master plans. Why does the deep danger of a dead river fail to arouse widespread civil society concern, let alone action? The apathy is perhaps underlined by an innately anthropocentric understanding of the river as a mere resource to be exploited, rather than the backbone of existence.&nbsp; Such a paradigm shift is possible when river or river systems are understood to be necessary for &nbsp;a harmonious coexistence with human populations. The more pertinent question is not whether a dead river can be restored because there are many examples from around the world where that has been successfully achieved. It is whether we choose to restore our rivers for intergenerational equity. This would require a holistic perspective and political will to revive reverence for a river system so that its symbiotic relationship with human settlements can be restored. Roshni Gurung is Research Assistant, River Basins at the International Centre for Integrated Mountain Development (ICIMOD).

A lifeline becomes liability

As a direct fallout of the Israel-American war on Iran, Nepal on Monday nearly doubled the price of aviation fuel in a move that is going to impact during the spring peak tourism season. The steep price hike of jet fuel appears to have been made to cushion the impact on the general public. The price of petrol, diesel and cooking gas were also hiked for the third time in a month on Thursday.&nbsp; Aviation turbine fuel (ATF) will now cost $2,237/ton up from $1,207. The cost of ATF in Kathmandu was <a href="https://nepalitimes.com/news/sky-high-fuel-price-hits-nepal-s-tourism-airlines" target="_blank">already one of the highest among Asian airports</a>, and this price hike will affect mostly long-haul flights to Istanbul, Seoul and Narita for airlines that need to refuel in Kathmandu.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260404130420_4ae075d1e871fc5608cf242d6e309005d30cfdb6e6d0ecfb45ca7388a851c6aa.png" data-media-id="editor_1" data-image-id="20260404130420_4ae075d1e871fc5608cf242d6e309005d30cfdb6e6d0ecfb45ca7388a851c6aa" data-rendition-name="original" width="1784" height="1294" loading="lazy" alt="aviation turbine fuel prices"> </figure>  Domestic airlines, which paid Rs127 per litre, will now have to pay Rs251 for their turboprop planes. “We have no recourse but to pass this on to passengers as a fuel surcharge,” said one executive of a domestic airline in Nepal. As it is, Nepal Oil Corporation levied a hefty tax on petrol and ATF in order to subsidise diesel and cooking gas. Many analysts were expecting a fuel price hike, but the near-doubling of the price of ATF means the new Nepal government is trying to protect ordinary citizens from raising the price of diesel and LPG even more than it has so far. Aviation fuel in Nepal is trucked in on tankers from Indian refineries and its price is highest in Kathmandu, and less in Bhairawa and Pokhara — transportation costs being higher depending on distance. But even in Bhairawa, ATF prices have doubled for the only international airline that serves it, Thai AirAsia.&nbsp; Most airlines flying Kathmandu from nearer airports in India, the Gulf and Southeast Asia will be less impacted because they can fly in on full tanks and need minimum refuelling in Kathmandu. But carriers like <a href="https://nepalitimes.com/banner/high-cost-lays-aviation-low-in-nepal" target="_blank">Turkish Airlines</a>, Cathay Pacific, Korean Air, &nbsp;and Nepal Airlines which fly wide body aircraft on long-distance routes will be hit hardest.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026040305040_a40db74375ebe0c28e7c35477bc262df9ae392a84e7bfa4033996181d69e0209.jpg" data-media-id="editor_3" data-image-id="2026040305040_a40db74375ebe0c28e7c35477bc262df9ae392a84e7bfa4033996181d69e0209" data-rendition-name="original" width="1032" height="689" loading="lazy" alt="sky high prices"> </figure>  However, ATF costs have also been raised in regional airports like Hong Kong, India and Singapore. Aviation fuel at New Delhi airport has risen to $1,698/ton. Korean Air is adopting emergency measures to reduce expenses to make up for rising fuel costs. South Korea gets nearly all its fuel from the Gulf, and the blocking of the Strait of Hormuz has been especially damaging for the country. Fuel makes up more than a third of the operating cost of airlines, and even a small increase in ATF prices can make a big difference. Crude oil prices have increased 50% since the West Asia war began on 28 February, and global ATF prices have doubled.&nbsp; Airlines in Asia, including Nepal, face a double shock. The first is the higher fuel cost, and the second is that fewer people are travelling. Nepal’s tourism arrivals fell in March compared to February. India has added up to 20% fuel surcharge on domestic flights, and has reduced flights by 12%. Chinese airlines have also been affected, with China Eastern preparing for a significant impact of the Gulf war. It has added fuel surcharges to new tickets, as have Cathay Pacific, Thai International and Air Asia. Vietnam has drastically cut the number of domestic flights, and the Philippines will ration ATF. Australia imports 90% of its ATF mainly from China which has stopped export to ensure domestic supply to its own airlines. Carriers like Qantas have curtailed flights, changing aircraft type on long-haul routes, and a fuel surcharge of up to 20% have been added to tickets. Most Asian airlines are adding fuel charges only to new tickets, and the increase will not affect the price of pre-sold tickets issued for April and May.

Fuel price shock hits Nepal aviation

<a href="https://www.triarchypress.net/michael-thompson.html" target="_blank">Michael Thompson</a>, who died on 18 March after suffering a stroke a few weeks earlier, was a former Gurkha officer, mountaineer, and <a href="https://soscbaha.org/lecture-series/cultural-theory-and-clumsiness-some-lessons-from-nepal/" target="_blank">founding pillar of Cultural Theory</a>.&nbsp;
His daughter Ursula said it was a peaceful end, Mike himself had asked to be taken off medical support after doctors said they could do no more.
Together with his PhD adviser, the late Mary Douglas and fellow PhD student Steve Rayner of Oxford’s Institute for Science, Innovation and Society, Mike chose to generalise from years of anthropological work—unlike other social anthropologists—to filter out common traits of human behaviour across time and space, and then to apply that to modern society and its conflicts.
Cultural Theory has also been used to explain water and energy conflicts in Nepal and California, seat belt and pension fund battles in Europe, the underlying social dynamics of kibbutz in Israel, and what Mike liked to call “argumentative technology assessment” plus much more.&nbsp;
Unlike other ‘descriptive’ social sciences, Cultural Theory is ‘interpretive' in its orientation, which makes many in the ‘descriptive tradition’ rather uneasy with its ‘uncomfortable knowledge’.
A classic example is the massive almost six-year exercise that resulted in the multi-country, multi-author 4-volume study Human Choice and Climate Change led by Steve Rayner and Elizabeth Malone for the US Department of Energy and the Pacific North-West Lab.
It was, and perhaps still is, the first time that the social sciences looked seriously into climate change. However, its insights and conclusions were uncomfortable enough for it to be ignored, and only Mike Hulme of the Tyndall Center covered it as a chapter in his book Why We Disagree About Climate Change a dozen years later.
During my various lectures around the world, I myself have found younger scholars in China, India, South Asia, South-East Asia, Africa and Latin America much more welcoming and open about Cultural Theory interpretations than in Europe or America.
Mike liked to say that his own work on Cultural Theory was initially conceptualised while <a href="https://archive.nepalitimes.com/news.php?id=3633" target="_blank">he was in Nepal climbing mountains</a>. He was part of the British expeditions on Annapurna’s South Face in 1970 and Everest Southwest Face in 1975.
Even while working on his PhD under Mary Douglas, which was published by Oxford University Press as Rubbish Theory: The Creation and Destruction of Value. Mary Douglas and others having done work on the Cultural Theory of everyday goods and consumption (including drinking), Mike’s Rubbish Theory showed how unwanted trash or scrap eventually became invaluable antique.&nbsp;
Unfortunately, OUP withdrew the book after its eminent economics professor-board member objected to the book showing the limitations of economics in explaining value.
When I asked his wife Anne why Mike was not republishing it, she said it was probably because he is practicing what he preaches, hoping to see if that book can transit from discarded ‘waste’ to achieve ‘antique value’. &nbsp;It did, and was being put up on Amazon for an astronomical sum until Pluto Press republished it.&nbsp;
In line with Cultural Theory, which examines and explains everyday life, Mike’s sociology of mountaineering expeditions was published in Diadem Books’ Mirrors in the Cliffs in 1983 as a hilarious but astute piece titled Sahibs and Sherpas.
I first met Mike in April 1986 at the now famous <a href="https://nepalitimes.com/news/in-memoriam-jack-d-ives-1931-2024-rqpsk7eh" target="_blank">Mohonk Mountain Conference</a> in upstate New York, the conference with most of the world’s eminent mountain experts which resulted in a major scientific paradigm shift – the debunking of the <a href="https://archive.nepalitimes.com/news.php?id=1211" target="_blank">Theory of Himalayan Degradation</a>.&nbsp;
It resulted in the book <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Sustainable-Mountain-Development-Getting-the-Facts-Right-Jack-D-Ives,946" target="_blank">Uncertainty on a Himalayan Scale</a> (with Warburton and Hatley), which was republished in 2007 by Himal book with a long updating foreword by Mike and me.
Our collaboration continued across many centres in the US and Europe starting with San Diego’s Western Behaviourial Sciences Institute in 1989/90 where I first met Mary Douglas and Steve Rayner (and became the first person in Nepal to tele-conference via landline phone connected to San Diego’s computer system).&nbsp;
We continued on to Battelle Pacific Northwest National Lab in Washington state that resulted in the monumental 4-volume Human Choice and Climate Change, and involved work with Oxford’s James Martin Institute for Science and Civilization, King’s College London, LOS Center in Bergen, places in Germany and very much at the <a href="https://iiasa.ac.at/options-magazine/summer-2022/people-profile-from-everest-to-systems-analysis" target="_blank">International Institute for Applied Systems Analysis (IIASA/Laxenburg)</a> since the early 1990s.&nbsp;
During forays to Europe and transits through London, I often stayed with Mike and Anne at their London Highbury-Islington house and later in Bath when he moved there. Incidentally, they had bought the London house rather cheap before its gentrification (their neighbour was a school where Tony Blair’s young children studied).
Between <a href="https://archive.nepalitimes.com/news.php?id=4675" target="_blank">mountaineering </a>and Cultural Theory, Mike worked as a builder, and he single-handedly retrofitted their London home, which he later sold to buy a much bigger and better house in Bath with money to spare as retirement fund.
The idea of what was good versus bad development in the Himalaya from a perspective was further developed as an IIASA/Oxford Science and Society research resulting in our 2017 book Aid, Technology and Development: the Lessons from Nepal.&nbsp;
While he was in Nepal for that research, we did manage to get him to deliver a <a href="https://soscbaha.org/lecture-series/cultural-theory-and-clumsiness-some-lessons-%20from-nepal/" target="_blank">Social Science Baha</a> lecture on the book’s essence, <a href="https://soscbaha.org/lecture-series/cultural-theory-and-clumsiness-some-lessons-from-nepal/" target="_blank">Cultural Theory and Clumsiness: Some Lessons from Nepal</a>.&nbsp;
Sometimes our collective writings came from discussions in the strangest of ways and places. After a long meeting at the IIASA schloss, we ended up in a pub for beer, and the discussions were around what it would take for a city to be a force for good and not one bad for the environment.&nbsp;
If such a city could be designed, one could plonk it on the middle of a degraded landscape, which theoretically should then heal itself. Someone less inebriated obviously took notes and circulated it, which eventually resulted in the Engineering Sustainability paper On Governance for Re-engineering City Infrastructure.
Another time, I had to give a keynote presentation at an IIED/Sussex STEPs Center dialogue in London’s Goodenough College on re-imagining Development in LDCs. Following that talk, we sat down and produced our Restoring Development Dharma with Toad’s Eye Science.
Just before Covid struck, we (including Bruce Beck and Joanne Linnerooth-Bayer from IIASA) had been working on a Cultural Theory examination of four schools of engineering thought, our last meeting was at Steve Rayner’s Keeble College in Oxford as part of that exercise.&nbsp;
Its earlier efforts were explored in our work on transboundary risk management in the Himalaya at Bergen’s LOS Center and also dealt with in a chapter in EARTHSCAN’s IIASA publication Transboundary Risk Management edited by Joanne and others.&nbsp;
It argued that risk is socially constructed in four distinctly varied ways, where facts and values are entangled, leading to competing technological preferences. Mike desperately wanted to follow up on the Keeble meeting at IIASA, but – given the Covid fears already underway – Anne put her foot down and had him quarantined at home.
Our other on-going effort was, given that IIASA was founded during the Cold War as a place for scientists of the Euro-American West and the Communist East to work together to build confidence for peace, but after the collapse of the Berlin Wall that division (hence raison d’etre) no longer existed – to develop a global North-South axis for IIASA’s work.&nbsp;
We believed that was where the great challenges of tomorrow development debates as well as environmental concerns (including climate change) would play out. Towards that end, he was working with a range of Global South scholars and was very anxious to see if an IIASA-Nepal Social Science Baha/South Asia Institute for History and Philosophy collaboration could be developed.&nbsp;
Mike retained interest in Nepal’s developments up to his very end, even when on hospital bed, asking his daughter to find out from me what was going on with Nepal’s March elections that saw a seismic upheaval which decimated all the old political parties.&nbsp;
When Ursula described the gist to him, I am sure he was inwardly pleased that it vindicated Cultural Theory as Political Science’s contention that moral high ground activist egalitarianism not given proper place at the policy table can strike back at insensitive bureaucratic hierarchism and market individualism’s crony capitalism with swift and lethal vengeance.
Michael Thompson’s physical presence will be greatly missed, but his impact on interpretive social science – and its extremely relevant application to Nepal’s and other LDC’s developmental conflicts – will live on.
Dipak Gyawali is an energy economist with the Nepal Academy of Science and Technology (NAST). He is a former minister of water resources.&nbsp;
To listen to Michael Thomson’s lecture at Social Science Baha in 2011 <a href="https://soscbaha.org/lecture-series/cultural-theory-and-clumsiness-some-lessons-from-nepal/" target="_blank">click here.</a>

Michael Thompson, 89

Along with the Sherpa community, it is perhaps Kathmandu Valley’s Newāh Civilization that has been the most studied by anthropologists, architects, historians and social scientists.&nbsp; Tomes have been written about the built environment of the Valley’s former kingdoms, the influence of Indian culture, and how it in turn inspired the temples, monasteries and monuments in Tibet, through China right up to Korea and Japan. Lately, there has also been an attempt to recognise and preserve not just the brick and mortar landscape of Kathmandu, but also the intangible heritage of the Newāh people. A critical component of the ancient festivals in the streets, alleys and baha of the inner cities are ritual plays and dance. Gérard Toffin is a social anthropologist with the Centre d’Etudes Himalayennes at the Centre National de la Recherche Scientifique (CNRS) in France, and has been researching in the region since the early 1970s, focusing on Newāh society and especially its Jyapu farmers. Lately, his work has focused on indigenous theatrical performances, and how they are evolving with modern influences.&nbsp; RECORDING RITUALS The result of his study is this hefty ethnographic book, Newar Theatrical Performances: Religious, Royal and Comic Aspects, delving into sacred performances. This is the first-ever detailed documentation of the minutest aspects of traditional plays and holy ceremonies of Kathmandu Valley. This book is not for the package tourist on a quick walkabout of Patan, the details and terminology can be daunting even for natives to navigate. But this is what social science research is supposed to do – take a deep dive into cultures that we take for granted either because we are a part of it, or because we have never bothered to find out its meaning.&nbsp; Dance forms with mythological themes, masked processions, gestures, facial expressions of the performers, have all been passed down from one generation to the next, adhering to age-old codes. The world is moving at an accelerated pace because of TikTok-induced globalised connectivity, but traditional gender or caste dynamics and hierarchies are carried over intact in many of these performances. It is as if traditional theatre itself is a time capsule giving us a peep into the past. Some of the performances and dance are in danger of going extinct as the population ages and the young migrate out. However, there has been a cultural renaissance among the Newāh guthi overseeing these ritual plays, dances, or chariot processions. The next generation of apprentices are being trained. This pride in heritage means that Kathmandu Valley civilization is not as endangered as it may appear.&nbsp; Gérard Toffin’s book is an important ethnographic work that will help preserve the Nepal Valley’s unique blend of urban-rural, cosmopolitan-agricultural, Hindu-Buddhist, indigenous-national. The Tantric choreography of Newāh theatre, just as the kama sutra depictions on erotic temple art, show Indian influence, but Toffin says they have been ‘Newarized’.&nbsp; One example is the sexually-explicit shadow play staged every year since 1690 CE by Jhyalcha Guthi in Patan that exposes the infidelity of King Yog Narendra Malla. Toffin devotes a whole last section of his book to irreverent plays (khyalah) that ridiculed the rich and powerful, the royals and upper castes and their shenanigans.&nbsp; He examines the importance of comic relief at a time when death was ever-present in historic Kathmandu with its frequent epidemics. One cholera outbreak in 1885 is estimated to have killed 10,000 people – a fifth of Kathmandu’s population at the time.&nbsp; The Saparu festival in Kathmandu and Mataya in Patan memorialised through street processions those who had died the previous year – and this was institutionalised into Gai Jatra by King Pratap Malla in the 17th century to console his queen after their second son was killed by an elephant. Families were asked to file past the palace to show the queen that she was not the only one grieving.&nbsp; Pratap Malla also allowed clowns, burlesque plays, and satirists to make the queen laugh. The Rana and Shah regimes which suppressed free speech continued the Gai Jatra tradition to allow citizens to let off steam. Rulers were lampooned, and the performances involved scatological jokes, cross-dressing and lewd acts.&nbsp; Interestingly, the Nepal Bhasa word ‘pyakha’ means both ‘dance’ and ‘theatre’ (today also ‘cinema’, as Toffin notes) and so the performances were also a combination of ritual dance, traditional music and a stage play. Stories involve gods, goddesses and mythological characters, and are passed down through generations of performers. (See adjoining article on Pāhāñ Charey.) Street performances by masked dancers, like in the ‘Katti Pyakha’ in Patan, enact divine themes. The moving deities demand as much reverence as their static idols in the inner sanctum of temples. The book devotes a whole section to the importance of cultic masked dances where the performer is possessed by the spirit, and goes into a trembling trance.&nbsp; Some of this is now simplified and secularised into performances for tourists in hotels, but the genuine original masked dance troupes still parade down the streets, proving that ancient and modern are made to co-evolve in ways that only Kathmandu knows how.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260329140352_aace3ece2e2cc577aa478d83de4b34930e6ff9c088d5f5e3f02fa178d124a60d.jpg" data-media-id="editor_0" data-image-id="20260329140352_aace3ece2e2cc577aa478d83de4b34930e6ff9c088d5f5e3f02fa178d124a60d" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Newa theatre book details NT"> </figure>

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Michael Thompson, 89

All the world’s a stage in Kathmandu