<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121144/636b92c29c7e80680e06f168jpeg.jpg" alt="" width="960" height="638"/><figcaption>All photos: AMIT MACHAMASI</figcaption></figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121144/636b92c59c7e80680e06f169jpeg.jpg" alt="" width="960" height="640"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121144/636b92c79c7e80680e06f16ajpeg.jpg" alt="" width="960" height="639">Through the centuries, Kathmandu Valley residents have set aside a day just before <a href="https://www.nepalitimes.com/here-now/nepal-braces-for-monsoon-pandemic-double-hit/" target="_blank" rel="noopener noreferrer">the monsoon</a> when the groundwater table is at its lowest to clean their community wells, ponds, public water spouts, fountains and irrigation canals.The <a href="https://archive.nepalitimes.com/article/nation/keeping-the-valley-wells-clean,1392?fbclid=IwAR2fdO6PRRTZh7EWXJm4Gr_R5BabGLYjV-_EOj7d2OfNdnum0Hhn6b5xzZg" target="_blank" rel="noopener noreferrer">Sithi Nakha festival</a> of the Valley’s Newa people was marked on Wednesday, even as the city has been in Covid-19 lockdown for the past six weeks. The festival has pre-Hindu and pre-Buddhist animist antecedents but has relevance right to the present day.Water is not just as essential utility but also considered a divide element and Sithi Nakhaon 16 June this year, is a celebration of the baby rain god Kumar on his sixth day of birth.This corresponds with an ancient custom where birthday celebrations normally take place after the sixth day when a newly born child overcomes the risk of neonatal death, which is how the celebration gets its name ‘Sithi Nakha’, or the festival of the sixth day.Early on Wednesday, residents of Bhaktapur entered their communal wells and ponds and <a href="https://www.nepalitimes.com/here-now/day-to-worship-water-in-kathmandu/" target="_blank" rel="noopener noreferrer">cleaned their water sources</a> as well as nearby heritage sites.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121144/636b92ca9c7e80680e06f16bjpeg.jpg" alt="" width="960" height="640"><figcaption></figcaption></figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121144/636b92cd9c7e80680e06f16cjpeg.jpg" alt="" width="720" height="480"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121144/636b92cf9c7e80680e06f16djpeg.jpg" alt="" width="960" height="640"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121144/636b92d29c7e80680e06f16ejpeg.jpg" alt="" width="960" height="640"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121144/636b92d59c7e80680e06f16fjpeg.jpg" alt="" width="960" height="640"><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109121144/636b92d89c7e80680e06f170jpeg.jpg" alt="" width="960" height="640"><figcaption></figcaption></figure>This was followed by a special feast with delicacies like Woand Chatamari, pancakes made of lentils and rice, particularly for the farmers gearing up for the four-month long planting season.This collective practice of worshipping and cleaning water sources is, however, dying with urbanisation. As water sources dry up and the <a href="https://archive.nepalitimes.com/article/nation/water-table-of-kathmandu-valley-falling-fast-recharge-to-replenish,4100" target="_blank" rel="noopener noreferrer">groundwater table recedes</a>, the revival of this traditional custom holds significance for the preservation of Kathmandu’s water system.The Nepal government in the past has directed the public to mark SithiNakha nationwide to clean water source everywhere to help prevent contamination and water-borne diseases. The festival holds more relevance with the emergence of new infectious diseases like Covid-19, and <a href="https://www.nepalitimes.com/opinion/build-back-greener-2/" target="_blank" rel="noopener noreferrer">increased awareness about nature conservation and ecosystem balance</a>.

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Kathmandu's Water Day

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151112/636bb61c9c7e80680e07bc42jpeg.jpg" alt="" width="1228" height="850"/><figcaption>Bagmati River in the 1950s.</figcaption></figure>“As far as I know, there is no one conducting the ritual these days,” began Ganesh Maya Khadgi as she gazed out from her home on the banks of <a href="https://archive.nepalitimes.com/page/encounter-with-bagmati-river" target="_blank" rel="noopener noreferrer">the Bagmati River</a> to the grey, slow-moving water just outside her door.She is referring to Naworatri, a ritual practiced by the Newas of Kathmandu during first nine days of <a href="https://www.nepalitimes.com/editorial/dasain-once-more/" target="_blank" rel="noopener noreferrer">the Dasain festival</a>, which this year fall in end-October. When she was young, she would join crowds of worshippers at two or three in the morning and they would walk together to the tirtha, holy sites on the banks of the river.On each day of the nine-day festival, they would travel to a different tirtha to cleanse themselves with holy water and offer puja to the river in the form of flowers placed on chaitya, small mounds of riverbank sand.“Why would anyone participate in this ritual anymore?” Ganesh Maya’s friendly, open face clouded over as she further poured out her disappointment.The communal pilgrimage along the rivers facilitated contact with the sacredness of <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/the-ecology-of-worship-bagmati,3380" target="_blank" rel="noopener noreferrer">the holy river</a>, she says, but due to the highly degraded quality of the water, even the most devout worshippers no longer want to make that connection. In some places, worship is not possible due to the accumulation of solid waste on the banks.Even if people are willing to make the holy ablutions with <a href="http://archive.nepalitimes.com/blogs/thebrief/page/15/" target="_blank" rel="noopener noreferrer">the polluted water</a>, Ganesh Maya says that there is not enough sand left in the riverbanks to construct the chaitya. She speaks fondly of her memories of conducting the rituals despite the pain she feels from their loss.Neither her children nor her grandchildren have visited the tirtha for Naworatri, but she understands their reasoning for changing their ritual practice. Due to river pollution, the entire purpose of the ritual has been lost.***<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151112/636bb61f9c7e80680e07bc43jpeg.jpg" alt="" width="1362" height="1322"><figcaption> </figcaption></figure>Across South Asia, rivers are regarded as sacred and are often worshipped as gods and goddesses, revered for the way they link heaven and earth. Some believe the rivers are homes to the divine, while others pray to the life-giving power inherent in the water. Because of this, rivers have historically played an essential role in the daily functioning of the communities built upon their banks.This is especially true in Kathmandu where the history of life in the valley is intimately connected with the rivers that define the landscape, so much so that its residents have often been referred to as members of the ‘<a href="https://archive.nepalitimes.com/page/resurrecting-bagmati-the-river" target="_blank" rel="noopener noreferrer">Bagmati Civilisation</a>’.Early settlements within the valley were clustered on <a href="https://www.nepalitimes.com/banner/time-capsule-of-kathmandu/" target="_blank" rel="noopener noreferrer">hilltops with farmland below on the river floodplains</a> to utilise the natural flow fluctuations of the monsoon. Despite the way that the rivers served agricultural functions, they were perceived as more than as natural economic assets.Instead, people saw themselves as living a balanced life with the environment, a belief that was reinforced by the traditional rites and rituals that have historically been tied to the rivers. Therefore, a harmony that emphasised co-existence and regeneration existed in the name of culture and religion.Now, however, those ties are being severed due to pollution and ideas about modernisation that relies upon the <a href="https://archive.nepalitimes.com/regular-columns/Comment/rivers-fighting-back,993" target="_blank" rel="noopener noreferrer">exploitation of natural resources and spaces</a>. But what happens to the Bagmati Civilisation when its people can no longer bear to stand on the banks of their sacred river?***<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6239c7e80680e07bc44jpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>Tej Maya Maharjan also grew up going to the rivers for ritual events, watched this change occur throughout her life. She was elderly at the time of this interview, and has since passed away. Tej Maya visited the Kankeshwori Temple almost every morning for 70 years, and said the time she spent there was the highlight of her days.These visits were essential parts of both her religious and social life. She was widowed at a young age without children, and spent most of her life as a single woman. Instead, she found a family and a sense of community at Kankeshwori Temple. Tej Maya and her friends would gather along the river at the temple and whether they were singing songs, performing puja, or gossiping about their daughters-in-law, these morning trips for religious and social connection brought her joy throughout her entire life.Tej Maya emphasised the importance of conducting rituals at the temple for their role in childhood development. From a very young age, she would join her friends at the Bishnumati River every day during the Newa month of Yalaato collect Nil La:, sacred water, and make chaitya.“We would collect leaves from the pipal tree which had fallen on the ground. We would put some rice grain, tika power, and flowers on the leaf and twist the top and bottom ends, light a wick on the leaf then put it on the flowing water and watch it flow down the river. Then we would all walk to the temple with Nil La: to offer it to all the shrines present in the temple and offer puja,” Tej Maya said.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6269c7e80680e07bc45jpeg.jpg" alt="" width="640" height="853"><figcaption> </figcaption></figure>For Tej Maya, conducting this ritual was the first time she and her friends had done puja or gone to the temple unaccompanied by adults, and therefore, they learned the procedures of the rites and how to take responsibility for the rituals on their own. Because children are no longer spending time at the rivers and riverside temples, with or without family members, Tej Maya and many others say that the youth of Kathmandu does not have the same understanding of the rituals or how to conduct puja.Although religious activity continues, increasingly, people say that the rituals are often conducted simply because they are tradition but there is less consideration for, or knowledge of, the meaning behind the actions being performed. This has a fundamental impact on the practice of religion and some of the most foundational tenets of the Bagmati Civilisation.One example of this is the way that the practice of bara (gufa halne in Nepali) is shifting. In a Newa girl’s life, the bara has traditionally been one of the most important and celebrated milestones. In this marriage to the sun, girls who are approaching puberty are kept in a dark room for eleven days, during which they cannot be exposed to the sun, nor see any men. This is not a period of isolation though, and instead, the days are filled with visits by female friends and relatives.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb62a9c7e80680e07bc46jpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>In the past, parents would bring pebbles from the nearby river to the room for the girl to play with. But these days, since there are no pebbles in the river, people use construction gravel instead. After the marriage to the sun was completed on 12th day of the ritual period, the girl would return the pebbles to the river on 13th day and perform puja on the banks, using her newfound knowledge to give thanks to the river for all that it provides.Increasingly though, families are sending their daughters to monasteries for a few days where they are taught the rituals by religious practitioners. In this changing practice, there is no connection with the river, and many say that a key component of bara is lost. Instead of being a coming-of-age period for elders to teach young girls about womanhood and religious practice that culminates with puja on the riverbank, the ritual is now frequently celebrated in banquet halls and party palaces staged for Instagram-worthy spectacles.Just as elements of bara are changing partially out of convenience and partially to distance the ritual from the polluted riverbanks, residents of Kathmandu, both religious practitioners and lay people, have observed a gradual shift in conceptions of the water that can be considered jal, or holy water.Chudamani, a Bajracharya priest, explains that river water is the purest of all forms and sources of water and has therefore traditionally been considered the only source of jal. “But instead of trying to preserve and restore river water, which is so essential for religious purposes, people are making changes in their cultural rituals due to the pollution,” he continued. In practice, this means that the definition of what counts as sacred water has expanded as an adaptation to changing environmental conditions.Macha Bhai Maharjan is a Niti Puja Pujari meaning he performs puja daily to the deity of the Kankeshwori Temple. He has spent innumerable hours at the temple and on the banks of the river, collecting sacred water for cleansing the temple. The river was a source of life for him but after he saw human feces floating in the water when collecting jal for a ritual, he says he has never returned to the banks of the Bishnumati.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb62d9c7e80680e07bc47jpeg.jpg" alt="" width="640" height="853"><figcaption> </figcaption></figure>https://www.youtube.com/watch?v=GCnPUqlrZJcMacha Bhai’s experience is not an anomaly. As <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/when-it-comes-to-water-pollution,3196" target="_blank" rel="noopener noreferrer">the rivers became more polluted</a>, people began sourcing jal from wells bored near the river, their proximity affording the water extracted from them the same ritual significance as the river water once held. However, due to the rapidly depleting groundwater table, many of those wells have gone dry, or have become just as contaminated as the rivers that worshippers were trying to avoid. Once again, the devout were forced to search for alternative sources.***In the Hindu belief system, while river water is considered the most sacred, all water that is moving is pure. Under this definition, people could interpret the water coming out of the taps and dhunge dhara also as jal. Initially, water stored in tanks was not considered to be suitable for ritual purpose, but for many, this has changed once again. Now every temple has a tank that is filled by the municipality and there is no longer a need to visit the river.Macha Bhai’s experience with contamination in the Bishnumati was the moment he says he realised the sacred river no longer held its religious significance. He too uses water sourced from a tank at Kankeshwori Temple for his daily puja. While changes like this are upsetting to Chudamani, he says that despite his role as a priest, he and the others in his lineage profession “cannot do anything about it” and that he too limits his exposure to the once sacred water.The dissociation from the rivers, which have historically been considered the lifeblood of the city, happened gradually over a couple of generations. Just 30 years ago, many residents of Kathmandu remember swimming in the rivers and creeks that cross the valley. The rivers were wide and shallow with sandy bottoms that they could wade across. But a population growth rate that places Kathmandu among the fastest-growing cities in South Asia, coupled with the widespread adoption of water-intensive household and commercial amenities including flush toilets, washing machines, and solar water heaters without the construction of adequate wastewater treatment infrastructure has resulted in vast amounts of grey and black water end up in the riverways. Additionally, direct solid waste dumping, encroachment, and illegal and uncontrolled <a href="https://archive.nepalitimes.com/page/crushing-tale-of-Chure" target="_blank" rel="noopener noreferrer">sand mining have all contributed to the degradation of the riverscapes</a>.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6309c7e80680e07bc48jpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>When this period of urban development first began in the 1980s, sewer and stormwater lines were directed to the Bagmati River intentionally with the idea that all pollutants would be washed away. Although the Bagmati naturally experiences wide fluctuations in flow rates because it is a seasonal, monsoon-fed river, now regardless of the season, the dilution capacity of the river is so low, and the level of contamination is so great, that the flow is predominately wastewater. In many places in Kathmandu Valley, the river is considered dead, meaning it can no longer support biodiversity. Many say that with the death of the Bagmati, the Bagmati Civilisation has also been lost.Despite the biological and spiritual death of the Bagmati and its tributaries, the rivers have become points of focus for infrastructure development in the name of modernisation. Currently, the construction of walled river corridors, managed by the Kathmandu Valley Development Authority (KVDA), is used as the primary intervention to address <a href="http://archive.nepalitimes.com/article/editorial/deep-water,3883" target="_blank" rel="noopener noreferrer">flooding in the urban core</a>. These corridors are also meant to help improve the flow of traffic and to reduce congestion in other parts of the city.Now almost every stream and river in the valley has been straightened and confined by concrete walls, the widths of which are set as per the 20-year flood provisions. But due to changing monsoon rainfall patterns and the concretisation of the valley, 20-year floods are occurring every five years or less.The riverbeds have also long since been depleted of sand, mined for concrete to fuel the construction boom of the metropolis. Now that the rivers contain few natural resources, some have gone as far as to advocate that they are covered completely in concrete. In some places, they already have been.***<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6339c7e80680e07bc49jpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>Shiv Kumar Basnet, the Executive Director of the Water Resource, Research, and Development Center at the Ministry of Energy, Water Resources and Irrigation says that encroachment on the rivers and settlement in the rivers’ right-of-way has made it so that normal flooding events now cause property damage and seem even more devastating.“Constraining the rivers is like putting a bird in a cage,” Basnet says. He thinks that from an ecological standpoint, as well as when considering what is best for urban development, the rivers ought to flow freely.Many agree with him, including <a href="https://archive.nepalitimes.com/article/nation/Hutaram-Baidya-passes-away-at-93,994">the late Huta Ram Baidya</a>, a prominent social activist who spoke extensively on the need to save the Bagmati to save its civilisation. Baidya used to say: “The river is our nature, we should never destroy with nature, but live side by side with it. Instead of controlling its rivers, Kathmandu must work to conserve them.”When Huta Ram Baidya looked out across the Bagmati from his home near its banks at Thapathali, he wondered about one thing: “Can modernisation exist without culture?” For truly sustainable development of cities such as Kathmandu, the centuries-old cultural rites and rituals associated with the rivers, which incorporate knowledge of both spiritual beliefs and sustainable land-use practices accumulated over thousands of years, must be preserved to help the city grow in harmony with natural ecological systems.<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221109151116/636bb6369c7e80680e07bc4ajpeg.jpg" alt="" width="2048" height="1365"><figcaption> </figcaption></figure>Rajani Maharjan is an environmental anthropologist affiliated with the Small Earth Nepal (SEN), an environmental research group.Madison Wrobley is a 2019-2020 Fulbright-National Geographic Storytelling Fellow who studies water insecurity, primarily in Kathmandu Valley, and is now based in Colorado.

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How the Bagmati Civilisation is becoming uncivilised

Walkabout with Anil: Hiti

<figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101132/636a22149c7e80680e04176fjpeg.jpg" alt=""/><figcaption>Women and children displaced by flood seek shelter in Jogapurwa village of Bahraich district, Uttar Pradesh in India. Photo: NABIN BARAL</figcaption></figure>Parash Nath Kashyap, 62, has moved three times in two decades due to floods and erosion along the <a href="https://en.wikipedia.org/wiki/Ghaghara">Ghaghara</a> River, which is what the Karnali is called after crossing the border in southwestern Nepal.“How different our life was 20 years ago,” says Kashyap, dragging a <a href="https://en.wikipedia.org/wiki/Charpai">charpai</a> under the shade of a tree along the left embankment of the Ghaghara in Jogapurwa, 30km west of <a href="https://en.wikipedia.org/wiki/Bahraich">Bahraich</a> city.In 2000, severe floods washed away his family’s land so they moved a kilometre east. Another flood in 2002 forced them to move again. In 2008, they were made homeless again and settled in a patch of government land along the flood-control levee. “It’s like hide and seek, we move as the river moves,” he says wryly. “For years we have danced with the river, but with tears in our eyes.”Read also:Part 1: <a href="https://www.nepalitimes.com/banner/faith-to-reality/" target="_blank" rel="noopener">Faith to reality</a> Part 2: <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/banner/dams-and-dreams-a-journey-down-the-karnali/" target="_blank" rel="noopener">Dams and dreams a journey down the Karnali</a><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101132/636a22179c7e80680e041770jpeg.jpg" alt="" width="1500" height="1000">Parashnath Kashyap is the leader flood victim communities in Jogapurwa in Uttar Pradesh, India. He has been fighting for rights of the affected communities in Ghaghara. Photo: NABIN BARALThe Ghaghara flows into the Ganga downstream in Bihar in one of the most flood-prone regions and most densely-populated regions of the world. Floods in the Ganga basin between 2000 and 2014 affected about 93 million people. According to a <a href="https://www.routledge.com/The-Ganges-River-Basin-Status-and-Challenges-in-Water-Environment-and/Bharati-Sharma-Smakhtin/p/book/9781138900325">2018 report</a> from the International Water Management Institute, there were 326 extreme flood events in the Ganga basin between 1980 to 2015 resulting in 67,000 casualties. Of these 212 floods were in India, 74 in Bangladesh and 40 in Nepal. China accounts for 4% of the basin, but there is almost no information about floods there. Read also:Part 3: <a href="https://www.nepalitimes.com/banner/climate-denial-in-the-himalaya/" target="_blank" rel="noopener">Climate denial in the Himalaya</a> Part 5: <a href="https://www.nepalitimes.com/banner/a-karnali-portrait/" target="_blank" rel="noopener">A Karnali portrait</a> After the river-engulfed more land in Jogapurwa of Uttar Pradesh, the number of people living in temporary settlements has grown. This has led to a web of social problems in recent years. “People living far from the embankment (our relatives) don’t want to get their daughters to marry our boys as we live in a very vulnerable situation,” Kashyap adds. <img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101132/636a221b9c7e80680e041771jpeg.jpg" alt="" width="1500" height="1000">Chandra Vahal , a flood victim in Jogapurwa village of Uttar Pradesh shows the level of flood that submerged their make shift houses last mosoon. Photo: NABIN BARALHe knew that problems would get worse when he was first displaced in 2000, so he married off his daughters as early as possible while he had some money left. As he lost his land, his economic condition deteriorated. “We have land certificates but we are landless because the river is flowing over where we used to live,” he said.Most of the younger generation have gone to bigger cities in Punjab or Delhi to look for work. The result of the exodus is visible: most people in the villages were women, the elderly and children.“We cultivate some vegetables on the sandy land in the dry season. You can’t imagine how big this river is in the monsoon,” said Kamlesh Kashyap, another flood refugee. This land is far from where they live, so their vegetables are often stolen or eaten by animals. “If boys were here, they could guard the land at night, but women can’t because it’s very unsafe,” he adds. <figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101132/636a221e9c7e80680e041772jpeg.jpg" alt=""><figcaption>Locals collect sand from the Ghaghara river at the Ganga/Ghaghara confluence. NABIN BARAL</figcaption></figure>Displaced people who move to the cities have to do low class jobs, like dish-washing or toilet cleaning, since very few had been to school. The farming community has been devastated, children do not go to school.“They have to herd animals, so parents are reluctant to send them to school,” says Dhrub Kumar of the Panchasheel Development Trust which works with displaced communities. “Parents are forced to sell most of the milk from their cows or buffaloes, so the children do not have enough to eat.” The Uttar Pradesh government’s attempts to relocate the displaced have largely failed due to a lack of understanding of their long-term needs. A decade ago, the government provided land for people in Jogapurwa to construct houses, but the land was too far away from where they farmed. “It’s about 10-15 km from here and the land is just enough to build houses so where do we keep our animals, where do we produce food, how do we survive?” asks Parashnath Kashyap, whose family decided to stay put in the hope that Ghaghara would change course someday and they would get back to their land. Some people moved to the government provided land, but later they returned to the embankment. “We are all low caste people but the new land was dominated by higher caste people so we were afraid we would be harassed,” says Chandran Bhaal, 56. <figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101132/636a22219c7e80680e041773jpeg.jpg" alt=""><figcaption>Hare Ram and his wife sow pointed gourd in the sandy soil at the confluence of the Ganges and the Ghaghara in Chhara district of Bihar. Photo: NABIN BARAL</figcaption></figure>The Karnali River traverses the mountains from Tibet through Nepal and becomes the Ghaghara in Uttar Pradesh in northern India. The Girijapuri Barrage 16km downstream from the Nepal border was built 55 years ago to divert water for irrigation to central Uttar Pradesh. Much of the water is diverted west to the Sharada River , another tributary of the Ganga. “We are killing this river by diverting most of the water for irrigation and leaving the downstream areas dry,” says Dhrub Kumar.According to the <a href="https://www.researchgate.net/publication/279200603_River_Bank_Erosion_Induced_Human_Displacement_and_Its_Consequences">studies</a>, the Ghaghara started shifting course particularly after 1995. The Gangetic plains are relatively flat, and after the steep descent from the Himalaya, the rivers shift course in the alluvial plains, especially when they swell during the monsoon. According to the <a href="https://www.downtoearth.org.in/news/floods-in-north-and-east-india-kill-120-people-45848">National Disaster Management Authority of India</a>, about 2.7 million hectares out of 24.1 million hectares of land in the state is affected by floods every year, with an estimated loss of $57 million. Debates whether embankments are the right way to deal with floods are not new, but the problem is getting bigger as more money has been invested in flood control levees over the past decades. Experts say the heavy sediment load is raising the river beds, and although the embankments may control floods temporarily, they can cause catastrophic flooding when the levees are breached in future. <figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101132/636a22259c7e80680e041774jpeg.jpg" alt=""><figcaption>An embankment to control floods in the Ghaghara river near to the Ganga/Ghaghara confluence at the border of Uttar Pradesh and Bihar. NABIN BARAL</figcaption></figure>Many argue it is only corrupt contractors, bureaucrats, technocrats and politicians who have benefited, making billions from embankments despite their failure to curb the floods. “Long-term solutions are not a priority, but immediate relief and embankments have always been priority. It clearly shows that money is the motivation behind (embankment building),” said Ajit Dixit, a journalist based in Cornelganj in Gonda district.Governments are supposed to protect people but many say they are not moving in the right direction. The population grows rapidly and land encroachment near rivers is a serious problem because it leaves them vulnerable to future floods. “If we invest the amount of money we have been investing in embankments, I think it’s possible to resettle villages in safe places. But as it’s a politically motivated move it’s not going to happen,” Dhrub Kumar says.While the construction of embankments started during British rule, the majority were built after India’s independence in 1947. According to the World Banks’s 2014 <a href="http://documents.worldbank.org/curated/en/955751468000263739/pdf/103889-WP-Ganges-Strategic-Basin-Assessment-A-Discussion-of-Regional-Opportunities-and-Risks-PUBLIC.pdf">report</a>, about 16,200 km of embankments were constructed between 1954 and 1997 in India alone and authorities claim this has protected about 17 out of 40 million hectares of flood prone lands along the Ganga.The story is jointly published by Nepali Times and <a href="https://www.thethirdpole.net/en/" target="_blank" rel="noopener">The Third Pole</a>. Subsequent instalments of this five-part series will appear from 8-11 January.

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Dancing with the river

https://www.youtube.com/watch?v=jQ9Za5QDkvY&amp;feature=youtu.beIntroduction:<a href="https://www.britannica.com/place/Kailas-Range">Mount Kailash</a> in southwestern Tibet is the source of some of the largest rivers in Asia: the <a href="https://www.britannica.com/place/Brahmaputra-River#ref495769">Brahmaputra</a>, the <a href="https://www.britannica.com/place/Sutlej-River">Sutlej</a>, the Indus and the Karnali. Revered as one of the most holy places by Hindus, Buddhists, Bons and Jains, Kailash is a place many millions desire to visit before they die but only thousands make it every year due to its inaccessibility. The <a href="https://www.nepalitimes.com/banner/the-wellbeing-of-the-wilderness/" target="_blank" rel="noopener">Karnali</a> is the longest river of Nepal, flowing from the north to south through deep gorges to the Indian state of Uttar Pradesh, where it meets the <a href="https://en.wikipedia.org/wiki/Ganges">Ganga</a>. It is called the Ghaghara in India—the largest tributary of the <a href="https://en.wikipedia.org/wiki/Ganges">Ganga </a>by volume.Read also: Part 2: <a href="https://www.nepalitimes.com/banner/dams-and-dreams-a-journey-down-the-karnali/" target="_blank" rel="noopener">Dams and dreams a journey down the Karnali</a> In Tibet, the Karnali is called <a href="https://www.jstor.org/stable/1787863?seq=1#page_scan_tab_contents">Mapcha Khambab</a>, which means ‘the river that originates from the peacock’s mouth’. Little is known about the exact source of the Karnali. <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.thethirdpole.net/en/" target="_blank" rel="noopener">thethirdpole.net</a>’s Nepal Editor Ramesh Bhushal and photographer Nabin Baral travelled with a team of scientists to locate the river’s source and follow it from Tibet to its confluence with the Ganga in India. As part of the first scientific expedition of its kind, they travelled 1,100 kilometres over six weeks by jeep, raft and on foot through some of the most remote areas of the Himalayas. Part of the massive infrastructure development underway in the Himalaya, preparations are on to dam the Upper Karnali in Nepal for a <a href="http://archive.nepalitimes.com/news.php?id=13703#.XDR9IVUzaUk" target="_blank" rel="noopener">hydropower project</a> – the first dam on Nepal’s last free flowing river. The river is already under high stress from floods and erosion in India’s Uttar Pradesh and Bihar. All this is exacerbated by climate change. The challenges ahead are clear, but unpredictable in scale.In this five part series we explore the environmental and economic changes transforming the river system, and the challenges facing people living along its banks.  <iframe src="https://uploads.knightlab.com/storymapjs/a061279c459ca9ba4e1ab77c0cc67bf1/faith-to-reality-a-journey-down-the-karnali-river-from-tibet-to-india/draft.html" frameborder="0" width="100%" height="500"></iframe> StoryMap: RAMESH BHUSHALPart ILiving in fear of floodsTibet’s development boom has left downstream Nepal more vulnerable to floods and dam collapsePreparing soup for her grandson under a dim solar powered bulb, 50-year-old Pema Angmo explained how frightening life is on the bank of <a href="https://en.wikipedia.org/wiki/Ghaghara">Karnali</a> river in western Nepal’s <a href="https://en.wikipedia.org/wiki/Hilsa,_Nepal">Hilsa</a> village, on the border of Tibet. Large embankments protect the huge immigration office and villages in Tibet, but Nepalis on the other bank are left without any protection from floods in place. “I tell my relatives in Tibet that the embankments protect you, but the gods protect us Nepalis,” she smiled. About two decades ago, she started the first lodge on the flood plains of the Karnali River, which originates about 80km northwest in Tibet. Now there are dozens of guest houses. This small town is the last stop in Nepal for pilgrims visiting <a href="https://www.britannica.com/place/Kailas-Range">Mount Kailash</a>. <figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101128/636a21d29c7e80680e04175bjpeg.jpg" alt=""/><figcaption>Hilsa: Hilsa is a small seasonal town in Nepal- Tibet border where the Mapchakhambab river becomes Karnali. Most of the people have hotel business as the pilgirms and tourists especially from India use this route to go to Mount Kailash. During the winter the hoteliers shut down and move down to lower elevation as it snows thick and then return back in March/ April once the tourist season starts and stay till September/ October. Photo: NABIN BARAL</figcaption></figure>The scale of potential flood threats along the Karnali River is clear from the large embankments constructed in the traditional trading hub of Burang (Taklakot) in China, 30km northwest of Hilsa. The Mapcha Khambab becomes the Karnali once it enters Nepal.Read also: Part 3: <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/banner/climate-denial-in-the-himalaya/" target="_blank" rel="noopener">Climate denial in the Himalaya</a>Part 4: <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/banner/dancing-with-the-river/" target="_blank" rel="noopener">Dancing with the river</a>Part 5: <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://www.nepalitimes.com/banner/a-karnali-portrait/" target="_blank" rel="noopener">A Karnali portrait </a>Born in Tibet, Pema fell in love with a Nepali from Hepka village in Humla and they married 30 years ago. In that time, Tibet has seen unprecedented development, but Nepal has remained the same. Blacktopped roads have made road travel much easier in Tibet, and many pilgrims, mostly from India, now flock to Hilsa in summer on small planes and helicopters from Nepalganj. https://www.youtube.com/watch?v=YEt0H0r4UOU&amp;feature=youtu.beHindus believe Lord Shiva meditated on Mt Kailash, and some <a href="https://www.nepalitimes.com/here-now/nepalganj-gets-moving/" target="_blank" rel="noopener">15,000 Indian pilgrims took this route this year</a>. The sound of helicopters wake us up every morning as they land and take off every few minutes near Pema’s hotel. While business is getting better, people are worried about how to protect their hard earned property from the floods and disasters that may come in future. “It took two decades to build these two buildings, but it won’t take a minute to destroy them if there is a big flood or a dam bursts upstream,” Pema added. <figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101128/636a21d69c7e80680e04175cjpeg.jpg" alt=""><figcaption>Mount Kailash: Mount Kailash region in southwestern Tibet is the source of some of the largest rivers in Asia. Brahmaputra, Sutlej, Indus and Karnali/Ghaghara and orginate from east, west, north and south of the Kailash range.Kailash is revered as the holy place by Hindus, Buddhist, Bons and Jains. Photo: NABIN BARAL</figcaption></figure><figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101128/636a21da9c7e80680e04175djpeg.jpg" alt=""><figcaption>Mansarovar lake (God’s lake) south of Mount Kailash in Tibet, China. Photo: NABIN BARAL</figcaption></figure>The Chinese have built a hydropower dam a few kilometres upstream on the Karnali. This has improved the lives of Tibetans by bringing electricity, but increased fear among the Nepalis living next to the border. There is hardly any communication between local people and the Chinese authorities, and Nepali officials do not listen to them. “We face serious problems, but the leaders in Kathmandu do not losten to us,” said Amar Lama, another lodge owner in HIlsa.Over the past years, Hilsa has welcomed the prime minister and other leaders and pleaded for electricity. Two years ago Pushpa Kamal Dahal inaugurated a bridge across the Karnali to Tibet, and promised to <a href="http://kathmandupost.ekantipur.com/news/2016-12-20/pm-opens-hilsa-bridge.html">send a team of experts</a> for a hydropower project in Nepal on a tributary of the Karnali River. There is no sign work has started. “Prime ministers and ministers fly here, make promises and go to Kailash with their family. Once they fly back, they forget everything. I am really angry, you know, please tell them if you meet them,” Pema Angmo said. Out of 77 districts of Nepal, <a href="https://www.nepalitimes.com/banner/life-and-livelihood-in-remote-nepal/" target="_blank" rel="noopener">Humla is the last one without a road</a>. After a couple of weeks walking along the river to the south, we met Mahendra Bahadur Shahi, the Chief Minister of Karnali province and asked him if there were any plans to address the problems people face. He talked about a railway to China, but not about roads, embankments or electricity.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101128/636a21dd9c7e80680e04175ejpeg.jpg" alt="" width="1500" height="1061">Map: STEFANO WROBLESKI“We are talking with the Chinese about a railway link,” Shahi said. “We have had a few rounds of bilateral talks in past few months.” Hilsa also faces landslide risk. “We are trapped but we can’t leave this place,” adds Pema, who built her lodge from a couple of tents three decades ago. Now she has three buildings with about 50 rooms. “This is the only property we have and it’s our future but it’s at risk,” she says.  <figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101128/636a21e09c7e80680e04175fjpeg.jpg" alt=""><figcaption>Constructions in Burang on the bank of Karanali River. The city is the capital of Burang county and rapdigly growing which is protected by huge embankments. Photo: NABIN BARAL</figcaption></figure>In 2012 a landslide killed four people in a single family, including a mother and children, in the town. “It looks beautiful now, but the mountains are hard to live in,” she says.Apart from floods and landslides, studies warn that a mega earthquake is long overdue in Nepal’s western region.  <figure><img width="1500" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108101128/636a21e39c7e80680e041760jpeg.jpg" alt=""><figcaption>Taklakot/Purang/ Burang: Popularly known in Nepal as Taklakot, it is the largest city along the Mapchakhambab river before entering Nepal. The trade hub for Nepalis from Humla and Darchula in Nepal and Indians from Dharchula. It is the capital of Burang County. Photo: NABIN BARAL</figcaption></figure>People in Hilsa used to drink water from the Karnali in the past but with the development boom in Burang, this is no longer safe. “Now it is polluted by sewage upstream,” Pema said. Now, Hilsa brings water from a nearby spring into their homes through pipes.Still shrouded in darkness, with no road connection or mobile network, Hilsa faces the challenge of too little development, and the contrast on the the other side of the river is stark.The story is jointly published by Nepali Times and <a href="https://www.thethirdpole.net/en/" target="_blank" rel="noopener">The Third Pole</a>. Subsequent instalments of this five-part series will appear from 8-11 January.

Faith to reality

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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