Ahead of the final <a href="https://nepalitimes.com/news/ruckus-at-the-rangasala">SAFF Women’s Championship</a> game between Nepal and Bangladesh in late October, the All Nepal Football Association (ANFA), had to take over the sale of tickets for the game in Kathmandu after turnout exceeded the stadium’s 15,000 capacity. Thousands of fans queued up for hours to see the match, and more than 1 million people tuned in to watch the game on YouTube where it was officially streamed live, marking highest live viewership ever recorded in Nepal’s sports history. The women’s team <a href="https://nepalitimes.com/here-now/nepal-defeated-but-not-dejected">lost that final match to Bangladesh</a>, but the spirit and skill the Nepalis displayed shined a belated spotlight on Nepal’s female athletes. &nbsp; In 2024, Nepali athletes in many other sports besides football also showed notable performances on the world stage, and their compatriots attended the events in overwhelming numbers to cheer them on. &nbsp; In March, Nepal’s para-taekwondo player Palesha Goverdhan won gold during the Asian Paralympics qualification rounds, advancing to the 2024 summer Paralympics games in Paris, where she won the bronze in September. Goverdhan is Nepal's first-ever Paralympic medalist, and the first athlete ever from Nepal to bring home a competitive medal in the history of the Olympic Games.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241130051128_80167ae7dbb093df0f15032aa1452f604bf441e451660f0c281d71e5193686b9.jpg" data-media-id="editor_2" data-image-id="20241130051128_80167ae7dbb093df0f15032aa1452f604bf441e451660f0c281d71e5193686b9" data-rendition-name="original" width="1280" height="720" loading="lazy" alt="Nepal’s women excel in sports in 2024"> <figcaption>Para-taekwondo player Palesha Goverdhan celebrates after winning bronze at the 2024 Paris Paraolympic Games. Photo: PARAOLYMPIC GAMES / X</figcaption> </figure>  In August, Nepal hosted the 2024 CAVA Women's Volleyball Challenge Cup, during which the national volleyball team was placed second, having lost the final match to India.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241130051132_fd7ef44810b72cd193dd623e5c7aae659c5010d558146d8a12ebf9e351265bda.jpg" data-media-id="editor_3" data-image-id="20241130051132_fd7ef44810b72cd193dd623e5c7aae659c5010d558146d8a12ebf9e351265bda" data-rendition-name="original" width="1280" height="881" loading="lazy" alt="Nepal’s women excel in sports in 2024"> <figcaption>The national women's volleyball team won silver at the 2024 CAVA Women's Volleyball Challenge Cup in August.</figcaption> </figure>  Then in November, the Nepal U-19 women’s cricket team defeated the UAE at the Asia Qualifiers, advancing to their first-ever ICC U-19 Women’s T20 World Cup beginning in January next year.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20241130051132_991b8e096217de75c55810b5b7edfbf176a959b3a3258d84a29cd86551ada001.jpg" data-media-id="editor_4" data-image-id="20241130051132_991b8e096217de75c55810b5b7edfbf176a959b3a3258d84a29cd86551ada001" data-rendition-name="original" width="2048" height="1366" loading="lazy" alt="Nepal’s women excel in sports in 2024"> <figcaption>Krishma Gurung's four-wicket spell during the Asia Qualifiers match against the UAE helped the Nepal team qualify for the 2025 ICC U19 Women's T20 World Cup. Photo: ICC</figcaption> </figure>  Meanwhile, <a href="https://nepalitimes.com/here-now/sunmaya-budha-stays-in-the-running">Nepali ultra-marathon runner Sunmaya Budha</a> has run seven races across the world this year, most recently placing 11th overall and first among women at the 105km Tsaigu Trail in November.&nbsp; “Nepali women have been performing exceptionally across many sports events both individually and as teams,” says national volleyball player Saraswati Chaudhary. “And as our games get better, our quality of life has also begun to improve.” Most Nepali athletes attribute the success of themselves and their teams more to teamwork, dedication and drive than government support, funding, training, and infrastructure. The Ministry of Youth and Sports is the least coveted portfolio whenever a new government is formed because it is among those that has the smallest annual budget.&nbsp; In fact, Nepal’s leaders have been too busy with their own power play to pay attention to the development of sports in Nepal. Although senior officials are fast to take credit for any outstanding performance, they do not provide athletes with adequate support, and there is even less of that for female sports people. In fact, what is suprising is how well Nepali women athletes have been performing despite the lack of state backup. The latest example is the 10th Nepal National Games, which was supposed to run from 17-24 November in Karnali Province but could not be held. Officials have been mum about the reasons, whether it has been postponed or suspended. &nbsp; The national budget this year allocated Rs3.5 billion to the Ministry of Youth and Sports, Rs600 million of which was set aside for the National Games. While sports in general gets the short end of the stick, female athletes are even more left out. Some of Nepal’s notable athletes in cricket, football, volleyball, and karate came together in a panel to talk about the state of women’s sport in Nepal at the Kantipur Conclave earlier this month. They discussed, sometimes emotionally, what has prevented women from performing better in consequential tournaments. Regardless of sport, their concerns were similar: lack of infrastructure, investment, and training for female athletes.&nbsp; While the men’s teams have league, club, and other domestic games and tournaments, the women do not.&nbsp; Nepali women’s football team ranks 99th in the world, and is many notches higher that the men’s national football team, which is ranked an inglorious 176th globally. Even so, the women footballers do not get the opportunities as their male counterparts to participate in competitive domestic league and club games to gain exposure and experience. &nbsp; The same is the case for women in cricket. Nepal’s national women’s team captain Indu Barma has publicly poured scorn at the lack of domestic matches and league tournaments for female cricketers in the country, even as men have the opportunity to play in the upcoming <a href="https://nepalitimes.com/here-now/here-comes-the-nepal-premier-league">Nepal Premier League</a>. This comes as other South Asian nations expand investment into sports, and women’s sports in particular.&nbsp; Days after Nepal lost the SAFF Women’s cup, a player in the national football team Preeti Rai appeared in a tv interview to highlight the difference between training regimen in neighbouring countries.&nbsp; “I learned from friends in Bhutan that they has months of intensive training, and even got homework at football camp. We did not even know you could get homework in football,” Rai mused.&nbsp; A silver lining, especially for Nepali women footballers, is that this has led them to play for international clubs, where they are gaining income and experience they would not get at home.&nbsp; Currently, 10 players from the national women’s football team roster play for international clubs. Striker Sabitra (‘Samba’) Bhandari joined the French Division 1 club En Avant Guingamp, playing her first match for the team in February.&nbsp; Team captain Anjila Tumbapo Subba signed up with the Greek A Division Women's football club Nees Atromitou in September. Seven more national team players play for Indian clubs, and for a club in Abu Dhabi. Rai’s impassioned post on social media after the team’s loss, in which she introspected her team’s performance, her future in the sport, as well as the future of young Nepali girls who hope to become footballers, garnered much attention on social media, and opened discussions about the state of women’s sports in the country.&nbsp; What rankles women athletes the most is discrimination with their male counterparts over the issue of pay. Male football players used to earn more than twice the amount than their female compatriots before ANFA decided to introduce equal pay in 2021. At present, contracted players from both the men’s and women’s team receive a monthly salary of Rs30,000 per month.&nbsp; However, the same does not hold in other sports. When the Cricket Association of Nepal (CAN) announced its central contracts for players in 2020, the male players earned more than thrice the amount that female cricketers. A new annual contract was announced earlier in 2024, for 30 male and 19 female cricketers, with players divided into four ‘grades’ from A to D, with an additional category for emerging players.&nbsp; But although salaries for players were increased, female cricketers still earn half of what their male counterparts make.&nbsp; The remuneration of volleyball players is even less. Nepal’s volleyball players receive a measly Rs5,000 monthly salary, that too not from the government but from former players based overseas who have taken the initiative to contribute.&nbsp; Money for sports tends to come only in the form of rewards and cash prizes after (and only if) players win important matches. They are also garlanded and welcomed with a parade around Kathmandu in open pickups, but not if they lose.&nbsp; Palesha Goverdhan was awarded Rs6.5 million by the government, and got more cash prizes from the private sector groups for her bronze in the Paris &nbsp;Paralympics. The Nepali women’s volleyball players who won silver at the CAVA tournament received Rs300,000 as a prize.&nbsp; These rewards are well-deserved, but female athletes say investment in women’s sports needs to come in regularly, and before they win matches.&nbsp; Then there is the tremendous pressure from the Nepali public to perform better, and unending criticism when athletes are unable to meet expectations in crucial matches. &nbsp; “We’ve heard claims that the Nepali women’s team are going to play the 2027 World Cup,” Anjila Tumbapo Subba, captain of the Nepali women’s national football team, remarked sardonically at the Kantipur panel. “We might as well say that our team is going to play on the moon next.” And as with most career paths, there are societal constraints, but perhaps more so in sports, which many Nepali national female athletes have discussed being discouraged from because “it is something boys do”. “Just as women athletes begin to peak in their sport, there is pressure to settle down and get married, and discontinue their career,” said Saraswati Chaudhary. “I have seen many great female athletes migrate overseas because of this.”&nbsp;

Shristi Karki

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Nepal’s women excel in sports in 2024

Recent outrage in Sikkim over an Indian Army expedition climbing <a href="https://nepalitimes.com/here-now/saving-kangchenjunga">Kangchenjunga</a>, the world’s third-highest peak, has spiked attention to the need to balance mountaineering jobs with indigenous reverence for sacred landmarks. Kangchenjunga (8,586m) is not a peak as much as it is a mountain range with 16 peaks above 7,000m on the border between India and Nepal -- the word itself means ‘five treasures of the snows’ in Tibetan. Some of the highest prominences like Kangchenjunga West and Kangbachen are in Nepal, while the Main, Central and South Peaks are on the border. Climbing the peak from the Indian side has been banned since 2001 because the indigenous Lepcha community there regard the mountain as the abode of Dzoe-nga, the patron deity of Sikkim, which was an independent Himalayan Kingdom until it was annexed by India in 1975.&nbsp; Buddhists in Sikkim say their saint, Padmasambhava, recognised the mountain as a protective spirit. The state has declared the base of the mountain Kangchenjunga National Park, which covers an area one-third of Sikkim. ‘The act of scaling this sacred peak is not only a matter of serious concern but also a violation of both the prevailing legal provisions and the deeply held religious beliefs of the people of Sikkim,’ read a letter from Chief Minister Prem Singh Tamang (Golay) to Amit Shah, India’s Minister of Home Affairs and Cooperation.&nbsp; Tamang continued: ‘We further request Your Honour to take up the issue with the Government of Nepal to ensure that no future expeditions are permitted on the sacred mountain, in deference to the deeply held beliefs and cultural values of the people of Sikkim.’ Kangchenjunga was climbed for the first time exactly 70 years ago by a British team who told King Tashi Namgyal, the Choegyal of Sikkim, that they would not set foot on the summit. Since then, there have been about 532 successful climbs of the peaks and 52 have died while trying.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1.png" data-media-id="editor_1" data-image-id="20250628060616_5c268e08cf49f36b79ef9b31933fc2d9bf9a6f65414e7ca06dd028bf04e7ccc1" data-rendition-name="original" width="1782" height="1178" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Indigenous communities in Sikkim held purification ceremonies following the Indian expedition to Kangchenjunga. Photo: THE VOICE OF SIKKIM / FACEBOOK</figcaption> </figure>  <a href="https://nepalitimes.com/here-now/peak-climbing-season-2025-s4abrxny">This spring climbing season</a> alone, there were 70 climbing permits for foreigners issued for Kangchenjunga by the Nepal government, and made it to the top while one French climber died.&nbsp; One of the expeditions this year was an Indian Army team led by Col Ranveer Jamwal, who has summited the highest peaks on all seven continents, and Mt Everest thrice. Jamwal’s team was on the final leg of a ‘<a href="https://economictimes.indiatimes.com/news/india/nimas-summits-mt-kangchenjunga-concludes-historic-har-shikhar-tiranga-mission-successfully/articleshow/121341315.cms?from=mdr">Har Shikhar Tiranga</a>’ (The Tricolour on Every Peak) mission to plant the Indian flag at the highest points of each of India’s 28 states. Kanchenjunga was the last peak they had left, and the hardest, but the expedition put five climbers on the summit. What seems to have incensed the Sikkimese is that while it has banned climbing the mountain from its side, it was an Indian military expedition that went to Nepal to climb the mountain. After news broke of the climb in May, the Sikkim Indigenous Lepcha Tribal Association asked people to observe purification ceremonies in temples across the state. Mayalmit Lepcha of the association acknowledged that the Sikkim government was also partly at fault: “I don’t think such an expedition could have gone forward without the state government being informed, so it could have done something to intervene. It shows weakness. What’s done is done, all we can do is carry out these sanctification ceremonies.”&nbsp; In 2000, one year before Sikkim’s ban, the state allowed an Austrian team to attempt Kanchenjunga’s northeast face for a fee of $20,000, on agreement that they would stop 10m before the summit. Despite this, there was outrage over the expedition on the grounds that it violated Indian laws regarding the defiling of religious sites and Sikkim’s rights to maintain its culture after merging with India. The Indian Army expedition was also seen to have circumvented Sikkim’s law and violated religious sensibilities by going through Nepal. While the team may have thought they were respecting Sikkim’s beliefs by finding a way to complete the mission, the people of Sikkim saw it as defilement.&nbsp; The somber mood of the Sikkim people at the ritual contrasts sharply with Jamwal’s sense of accomplishment. “Without a doubt, the most difficult summit of my life,” he told reporters after the climb. “It tested every ounce of our will.”&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157.jpg" data-media-id="editor_4" data-image-id="20250628060616_ccfe079c78dab788d19fe2080ee8a5d5dcb11de4157316f6d94e5964da097157" data-rendition-name="original" width="787" height="377" loading="lazy" alt="Kangchenjunga: too sacred to climb NT"> <figcaption>Prayer flags along the Sikkim-Kangchenjunga trekking route. Photo: TREKKINGININDIA.COM</figcaption> </figure>  The <a href="https://nepalitimes.com/news/the-rise-and-fall-of-nims-purja">controversial Nepali-British mountaineer Nirmal Purja</a> was also on Kangchenjunga this spring the mountain, on a mission to summit all 14 8,000m peaks for a third time. He echoed Jamwal about the tough conditions: “The conditions above camp were extremely tough, with deep snow and challenging terrain—more crevasses than usual.” Nepal’s government has not said anything publicly, but it is unlikely that it will ban climbing on Kangchenjunga, since it is becoming popular with expeditions because of its technical challenges, and overcrowding on Mt Everest. Nepal does have bans in place for some of its mountains out of respect for local beliefs. <a href="https://nepalitimes.com/banner/to-open-machapuchre-for-mountaineering-or-not">Mt Machapuchre</a> (6,990m) the imposing pyramid that looms over Pokhara, for example, is seen as an icon of purity by the Gurung people and a symbol of Vishnu by the Hindu communities who live at its base. A strict climbing ban has been in place since 1957, when a British expedition led by Col Jimmy Roberts stopped 45m short of the summit – either because the last bit was too difficult or out of deference to local sentiments.&nbsp; Khumbila that stands above Namche Bazar is only 5,761m high, but like Kanchenjunga is considered the protector deity of the Sherpa people. Gauri Shankar on the Nepal-China border, called Chomo Tseringma by the local community, was off-limits between 1965 and 1979 due to its association with Lord Shiva and Gauri, his consort. Although expeditions are now allowed, there are not too many takers. In Tibet, climbing Mount Kailash is prohibited by the Chinese government because it revered by the Hindus, Buddhists and followers of the Bon faith. Even Mt Everest is regarded as sacred, and its Sherpa name is Chomolungma, Goddess Mother of the Earth.&nbsp; Economically, climbs on Kanchenjunga bring in decent revenue. This climbing season, the 41 permits, at $1,800 each, brought in $73,800. This is somewhat comparable to Makalu, Lhotse, and Annapurna I, but these numbers are dwarfed by the $4 million in <a href="https://nepalitimes.com/news/the-everest-industry">Everest permits</a>. Revenue from Kanchenjunga climbing permits is something Nepal could potentially forgo if necessary, but the expeditions also provide jobs to hundreds of high altitude guides, porters, base camp support staff and other logistical costs.&nbsp; As the third highest mountain in the world and the tallest in India, there will always be significant motivation to climb it from the Nepal side, especially as climbers are drawn by the technical climbing at high altitude.

Kangchenjunga: too sacred to climb?

The monsoon this year arrived on time, and brought life-giving rain — irrigating paddy terraces, recharging groundwater, reviving springs, and increasing electricity generation.
But Nepal has to deal with either too much water or too little. On a clear April day before the monsoon, the hills of Sindhuli district were parched, and there were wildfires burning out of control. There had been no rain for the past six months.
And that has been the perennial crisis for Nepal’s farmers: that 85% of the rainfall occurs during just four months of the monsoon with little rain for the other eight months.&nbsp;
The water crisis is related to the powerful changes sweeping the mid-hill region of Nepal. With better roads, higher incomes and more exposure, many residents now aspire to have the kind of water supply seen in urban homes. They want hot or cold water at the turn of a tap, showers and flush tank toilets.&nbsp;
To meet this rising demand, many local and provincial governments are investing in large water supply projects often by lifting water from rivers hundreds of metres down the mountain. But these new systems may not be sustainable in the long run.
Many villages in Sindhuli are switching from local springs to piped systems, and even in rural homes, overhead tanks are becoming common.
But this new convenience comes with big challenges. Lifting water from rivers far below requires long pipes, electric pumps, and constant maintenance. These systems are costly, and the streams themselves often shrink to a trickle in the dry months. Big water-lifting schemes look impressive, but there is doubt if they can meet growing water demand.
A much more sustainable solution would be what some communities are doing: restoring old ponds or build new recharge systems. But those villages are exceptions, in most places traditional ponds and wallows are being filled up to be turned into sports fields, or make way for buildings.
Where there are new ponds, they are sometimes in the wrong places or without proper design. Roads and drains are not engineered properly and have increased landslides and erosion. Water management in hilly areas is not just about building things, it is about building in the right way, in the right place.
Traditional water systems were based on nature. They were not perfect, but they used the land wisely. Ponds used to hold rainwater and slowly refill springs which supported families, farms, and forests.&nbsp;
Not everything worked well in the past, but we can learn from traditional water management practices. Across Nepal, some rural municipalities have launched campaigns to store monsoon runoff — either in tanks, ponds or by recharging the aquifers.
But not all efforts have been successful. Some ponds are built without any hydrological study. Some are rushed to meet deadlines rather than real needs.&nbsp;
Now, the Muhan initiative hopes to revive springs to make households more resilient and help farmings. With the financial support of the Australian Centre for International Agricultural Research, research is being done to understand how springs work and how they are affected by changes in rainfall, land use, and development.&nbsp;
Instead of just building pipes and tanks, the project maps the entire springshed so we can understand the root cause of water shortage. In Sindhuli, the problem is not the amount of rain, but the loss of natural systems that store it and the social systems that manage water.&nbsp;
Nepal’s towns and villages now face a major challenge: how to manage water all year round as demand rises with people’s living standards. Depending only on river-lift systems is not a sustainable solution.&nbsp;
We need a mix of approaches that help store water from the rainy season to make it available for the rest of the year, whether by directly harvesting rainwater, restoring ponds, managing springsheds, or smart management of demand.
Rural Nepal is also seeing dramatic depopulation. Much of the outmigration can be stemmed if there is easier water supply for agriculture and household use. Across the mid hills, villages are emptying because springs are going dry. Government policy needs to catch up with the reality on the ground, and support solutions that work for people and nature. Every water supply plan should include recharge structures. Every road or building project should consider water flow and erosion. Local governments need more than budgets: they need training, tools, and data.
Ngamindra Dahal is with the Nepal Water Conservation Foundation, Kathmandu. Hemant Ojha collaborated in this piece and is associated with the Australian National University.

Water for Life

Turkish Airlines has been presented with the Sustainable Financing Pioneer Award by Ishka, recognising its landmark transaction that, for the first time, integrated a sustainability-linked loan structure into a multi-currency JOLCO financing model for the acquisition of two next-generation, fuel-efficient Airbus A321neo aircraft. This innovative transaction, arranged by Societe Generale, links the financing terms to Turkish Airlines’ Sustainability Performance Targets (SPTs), particularly the goal of reducing carbon intensity across its fleet.
&nbsp;&nbsp;“We believe this structure not only supports our fleet renewal and growth objectives, but also reinforces our long-term commitment to becoming a carbon-neutral airline by 2050,” said Chief Financial Officer Murat Şeker.

Turkish finance

<a href="https://nepalitimes.com/multimedia/the-last-of-the-kusunda">The Kusunda</a> are among the last remaining hunter-gatherer communities left in Nepal, and it has only one fluent speaker left of a language that is not related to any other language group in South Asia.&nbsp; The Kusunda call themselves the King of the Forests ((गेम्येहाक़ in Kusunda,वन राजा in Nepali) and used to have a nomadic lifestyle till recently. But decades of exclusion from mainstream society and modernity have forced the Kusunda to assimilate. &nbsp; Today, most Kusunda live across Nepal’s mid-hills and western plains, choosing to identify themselves as Thakuri and adopting names like Sen, Shahi, and Khan to avoid ostracisation. Over time, inter-ethnic marriages between the Kusunda and other communities became increasingly common.&nbsp; However, the assimilation with other communities also meant that almost no one from the Kusunda community can speak their mother tongue – considered by linguists to be a ‘language isolate’ not related to any other language group in the world, and lacking set rules of grammar that are foundational to other languages. There are no words for ‘Yes’ or ‘No’ in Kusunda, nor are there words to signify direction. There are 23 languages with less than 1,000 speakers listed in Nepal's 2021 census, with Kusunda being the language with the least number of speakers. The number of people who identified as Kusunda has decreased with each subsequent census. Only 253 individuals identified themselves as Kusunda in the last National Census of 2021, down from 273 in 2011.&nbsp; <div class="embed-block"><iframe src="https://creators.spotify.com/pod/show/raithane-bhakha/embed/episodes/Kusundas---the-last-of-the-forest-kings-e23ge6p/a-a9peei1" height="102px" width="400px" frameborder="0" scrolling="no"></iframe></div> The government’s decision to provide a social security stipend to the community for the past few years has prompted many from the Kusunda community to reclaim their identity and in the process, explore their culture and language. Kamala Sen Kusunda, who lives in Dang, is the only fluent native Kusunda speaker alive, although there are now other Kusunda and non-Kusunda people learning how to speak the language. By the time Kamala Sen Kusunda was born in 1975, her family had settled in a village in Rolpa. Although she did not experience the nomadic life of her forebears, she still roamed the forests freely as a child and many of the values and socio-cultural practices of her community were instilled in her and her siblings.&nbsp; This meant that Kamala grew up speaking Kusunda with her family. But by then, the Kusunda had increasingly begun to interact with people beyond their community, and inter-ethnic marriages had become a norm.&nbsp; Kamala herself married at 18 to a 52-year-old man from the Chhetri community. She would go on to have four children, but they were brought up with her husband’s culture and community rather than her own, and teaching them her mother tongue seemed impractical.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3.jpg" data-media-id="editor_2" data-image-id="20250628030648_afaa298bf8ea3b7086e2ed086b11eab463ef2b20a82a4aad74df3dd2e922a4c3" data-rendition-name="original" width="855" height="641" loading="lazy" alt="Kusunda NT"> <figcaption>Gyani Maiya Kusunda with Kusunda youth in 2015.</figcaption> </figure>  “If I had spoken my language to them when they were children, they would have learned,” she tells us ruefully. “But they were growing up in a different community, so I never pushed, and they never expressed interest.” At the time, she had other things to worry about, such as earning a livelihood and sustaining her family. To find work, Kamala and her family moved to Shimla in India, where she worked at an apple orchard for six years.&nbsp; Over the next years, Kamala and her family moved back and forth between India and Nepal for work, and Kamala was not actively conversing in the language of her people or being able to connect with members of her community now scattered across Nepal.&nbsp; Had she not forgotten her language after all those years? “How could I forget the language of my ancestors?” she replies. “Not speaking it did not mean that it ceased to be a part of me.”&nbsp; Kamala had been working at a brick kiln in Thimi seven years ago when the National Language Commission tracked her down, offered her a paid position as a Kusunda language consultant and source person for basic language training in Dang.&nbsp; It was there that Kamala met her cousin Gyani Maiya Sen Kusunda, the only other person able to speak Kusunda fluently, who had been working with the Commission to conserve Kusunda language and culture. It was also where Kamala met language researcher and lexicographer Uday Raj Ale. Ale had been in the middle of his research into the Tharu language and community 15 years ago when he met Gyani Maiya Kusunda’s son, who told him that his mother was one of the few people who spoke Kusunda, but that no one had shown an interest in studying and preserving the language and culture. Ale met Gyani Maiya, spending time with her learning and researching Kusunda. By 2017, Ale had collected enough words to put together a Kusunda dictionary. The Kusunda vocabulary currently comprises 2,000 words. His research into the Kusunda language and culture has taken him to every known Kusunda household in Nepal. Although the census puts the number of Kusunda at 253, Ale reckons there are only 158.&nbsp; “Kusunda language is endangered due to its lack of use in everyday life, literature, and religious and socio-cultural practices, as well as the prevalence of inter-ethnic marriages,” explains Ale. In 2019 the Language Commission began its language transfer programs for youth from indigenous communities. Since then, the Commission has completed multiple phases of Kusunda language classes in Dang facilitated by Uday Raj Ale. The classes have 20 students, not just from the Kusunda community, but also interested non-native students.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33.jpg" data-media-id="editor_3" data-image-id="20250626120632_c6c378bc00af450f2b7f0cf17af1c3b2b6f7b7226927c458c3e01ec389869d33" data-rendition-name="original" width="1485" height="1535" loading="lazy" alt="Kusunda NT"> <figcaption>Students learning Kusunda with instructor Uday Raj Ale (second row, left)</figcaption> </figure>  Khamba Rokaya, who worked as a caretaker for young Kusunda children in Dang, became interested in learning the language as she sat in with the children during their lessons, and for the last few years has been among the few non-native Kusunda language learners in Dang. “I am not from the Kusunda community, but now that I have learned the language, I hope to do my part to carry on the work and share my knowledge with as many people as possible,” she says. “One way to ensure that we preserve this language is to extend its speaker base, both within the Kusunda and non-native communities.” Ale and Kamala have continued to work together since Gyani Maya’s passing in 2020, expanding the Kusunda vocabulary and creating appropriate curricula to fit the needs of the students as their knowledge of Kusunda expands.&nbsp; But without any documentation of Kusunda history, the community’s traditions, stories, values and language were at risk of being lost to time. “The loss of an ethnicity, language or culture in a country is akin to losing a vital organ, and a unique perspective of looking at the world,” says Ale. Which is why Archive Nepal in collaboration with the British Council’s Cultural Protection Fund and the UK’s Department of Culture, Media, and Sport in February launched a book of creative writings in the Kusunda language titled पिन्डा (meaning ‘The First’ in Kusunda): A Compilation of Kusunda Literature. The book is a collection of informative essays about the Kusunda language and culture, short stories that explore themes from nomadic life to universal Nepali experiences of poverty and migration, letters to loved ones, as well as conversational pieces by five Kusunda students ranging from ages 16 to 30. The works in the Kusunda language are also translated into Nepali and English.&nbsp; “Language is an important part of ethnic identity, and our indigenous languages cannot evolve or be conserved unless they are spoken or taught,” said Ale during the launch of the book earlier this year. “But most importantly, language exists as long as there exists literature in that language.” Kamala was in Kathmandu for the launch of the book, and smiled proudly as she looked at the young writers who had contributed to the collection. She said: “I’m glad the young people have chosen to learn and preserve Kusunda. Otherwise, our language would have died with me.” &nbsp;

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