To increase tiger numbers, you need prey. Prey need grass. Grass needs water. The tiger may be at the top of the food chain, but its fate is linked to the deer population which in turn depends on the abundance of grass, and which in turn hinges on the availability of water. Nowhere else in Nepal today are these intricate linkages within an ecosystem as stark as in Bardia National Park, which has seen the population of its tigers increase dramatically from 18 in 2009 to nearly 87 today. With Chitwan National Park nearly saturated with tigers, it is largely because of Bardia’s success that Nepal is set to become the first tiger range country in the world to exceed the target of doubling its population of big cats by 2022. But, there are clouds on the horizon. An adult male tiger needs a vast territory of 100sq km to roam in, while a female needs about 20 sq km. And each individual needs to make at least one kill of a deer-sized animal a week. But the prey density in Bardia has declined sharply from 93 to 77 per sq km just in the last five years. This is due to an increasing tiger population, forest encroachment on former grasslands, the abundance of tall grass species which deter deer, as well as a falling ground water table due to global warming. <div class="embed-block"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171140/636935189c7e80680e03e035jpeg.jpg" alt="" width="1200" height="627"></div> All this adds up to the tigers not getting enough prey. Tigers then venture outside the park to eat livestock, intensifying human-wildlife conflict and endangering conservation efforts. Read also: <a href="https://archive.nepalitimes.com/article/nation/habitat-destrcution-of-tiger-in-Tarai,3423" target="_blank">Allow tigers to roam freely</a>, Om Astha Rai <a href="https://archive.nepalitimes.com/article/nation/city-for-transshipment-of-wildlife,3424" target="_blank">Caught red handed with red pandas</a>, Smriti Basnet Today, Bardia National Park is at the forefront of research into restoring the predator-prey balance. Shyam Thapa of the Nepal Trust for Nature Conservation (NTNC) is studying a dozen especially designed research plots to find ways to encourage the growth of the kind of tender green shoots that the five species of deer in Bardia like to graze on. “There are no longer as many wild elephants, and no more gaur (wild ox), arna (wild buffalo) and nilgai (large antelope) that used to trample on the tall grass so the deer could feed,” Thapa explains. “The deer do not like the tall grass or the forest undergrowth because they need a field of vision to look out for predators.” <div class="embed-block"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171140/636935159c7e80680e03e034jpeg.jpg" alt="" width="1200" height="800">Photo: BIKRAM RAI</div> Before and after satellite imagery of Bardia clearly show the grassland being overrun by spreading forest cover. Drought caused by climate change, as well as the reduced flow of &nbsp;water in the Geruwa channel of the Karnali River because of boulder mining and the Bheri-Babai diversion upstream have lowered the water table and reduced grass cover inside the park. A lower water table favours the growth of trees, not grass. “We are trying to see what are the factors that will make the kind of grass that the deer like to eat grow back, because this will increase the number of deer which will in turn allow the park to support a larger tiger population,” says botanist Laxmi Raj Joshi at the NTNC. Like Chitwan, Bardia used to be opened for a few weeks every winter to allow villagers to collect thatch grass inside the Park. This further reduced grass cover, disturbed wildlife and caused wild fires. Since most farmers now have tin roofs or cement houses, there is no longer a need to open the park for thatch collection. Read also: <a href="http://archive.nepalitimes.com/article/nation/conserving-Chitwan-National-Park,1106" target="_blank">Conservation matters</a>, Hum Gurung <a href="http://archive.nepalitimes.com/article/nation/planned-new-east-west-railroad-and-expressway-threaten-the-Chitwan-National-Park,1079" target="_blank">Tresspassing into nature</a>, Bhrikuti Rai and Sunir Pandey The Park has dug wells and installed solar-powered pumps to ensure that the favourite watering holes of the animals do not go dry. There are also plans to translocate arna, gaur and nilgai from other nature reserves to restore the original habitat and add larger prey for tigers. With these measures, conservationists believe that Bardia and the adjacent Banke National Parks can accommodate another 100 tigers. But for now, as tiger numbers increase and prey density declines, tigers are venturing outside the park to prey on livestock. Wild elephants also often raid crops and trample houses outside the park, increasing tension between the Park and people. In order to reduce conflict between villagers and wildlife, Bardia National Park is experimenting with more effective electrical fences that can stop bull elephants and tigers (see box). “The idea is to reduce human-wildlife conflict,” says Cas de Stopelaar of the Himalayan Tiger Foundation based in The Netherlands, which is supporting the research on fencing and grasslands. “The tiger is an umbrella species, if you protect the tiger you protect everything. The idea is to increase the food for the tiger by increasing the food for its prey.” Read also: <a href="http://archive.nepalitimes.com/news.php?id=12526#.W_-nmdszbIV" target="_blank">Conflict vs conservation</a>, Sophia Tamot <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Conservation-and-tourism-Chitwan-National-Park,2957" target="_blank">Conservation and tourism</a>, Kristjan Edwards <h2>No fence-sitting on conservation</h2> <div class="embed-block"><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171140/636935189c7e80680e03e035jpeg.jpg" alt="" width="1200" height="627"></div> The grainy night-time webcam video shows a tusker approaching an electrical fence designed to keep wildlife from raiding crops outside the Bardia National Park. There is a small spark as the elephant gets a shock on its trunk, and retreats. In another clip, the same elephant returns, and knowing that the wire is live, uses his tusk to knock down the cement pillar. Through trial and error, the smart elephant has learnt that neither its tusk, nor the cement pole conducts electricity, and has learnt to destroy the fence without touching the wires. In another instance that was not caught on camera, a bull elephant lifts a dead tree with its trunk and flings it across the electrified fence, and walks across. Humans and elephants are constantly trying to outwit each other here in one of the biggest sanctuaries for wild elephants in Nepal. “The elephants always surprise us with how creative they are,” says Kumar Khadka of the National Nature Conservation Trust (NTNC) whose team has now come up with a prototype fence design that protects the pillar as well with electrified wire tentacles. The elephants are attracted by bananas and other treats placed inside the fence and are monitored by movement-activated cameras at night. So far, humans are winning. But one never knows if the elephants will come up with an even more clever plan to demolish the fence. Cas de Stopelaar of the Himalayan Tiger Foundation explains the importance of the fence research: “As tiger and elephants numbers inside the park increase, they will go out of the park in search of food. Human-wildlife conflict will reduce the villagers’ interest in conservation. So we need to have enough food for the wildlife inside the park, and have a stronger fence.” Read also: <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/how-humans-can-live-with-wild-elephants%20,4179" target="_blank">How humans can live with wild elephants</a>, Sheren Shrestha and Gokarna Jung Thapa <a href="http://archive.nepalitimes.com/article/Nepali-Times-Buzz/more-rhinos-means-more-encounter,4045" target="_blank">More rhinos mean more encounters,</a> Alex Dudley

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It's a jungle out there

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171140/6369351a9c7e80680e03e036jpeg.jpg" alt="" width="1400" height="933"/><figcaption>JUNGLE LAW: Kanchhi Lama lives in Parsa near the Indian border. She has fortified her goat shed, but still fears leopard attacks.</figcaption></figure>Parsa National Park has 18 adult tigers today, up from seven in 2013. In Chitwan, tiger numbers have increased from 91 to 93. In Banke National Park it went up from 4 to 21, and from 50 to 87 in Bardiya National Park.Across the border in India, there have been similar increases. Here in the Valmiki Tiger Reserve, the number of big cats has gone up, but the exact count will be known after an ongoing Indian tiger census is completed. There has been a similar increase in Katarniyaghat Wildlife Reserve bordering Nepal. However, greater tiger populations along the India-Nepal border have increased the threat of cross-border poaching and human-wildlife conflict.“Our conservation efforts will succeed only if we see Chitwan, Parsa and Valmiki Tiger Reserve not as separate territories but as a complex,” says Ajay Sinha, Range Officer of the Valmiki Tiger Reserve in Bihar. “We are collaborating with Nepal to ensure that we provide animals what they need, and do not duplicate efforts. We communicate almost on a daily basis, bypassing bureaucratic procedures that would take months.”Read also:<a href="https://www.nepalitimes.com/?p=17191&amp;preview=true" target="_blank" rel="noopener">It's a jungle out there</a>, Kunda Dixit<a href="https://www.nepalitimes.com/?p=17109&amp;preview=true" target="_blank" rel="noopener">Naturally Nepal</a>, EditorialBoth India and Nepal are now getting communities on both sides of the border involved in conservation. The two governments, with the help of World Wildlife Fund (WWF), have installed solar-electric fences to stop animals from entering villages, distributed biogas and LPG gas to reduce use of firewood, promoted livestock management to reduce encroachment into forests, and formed Rapid Rescue Teams (RRT) and Community-Based Anti-Poaching Units (CBAPU).<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171140/6369351e9c7e80680e03e037jpeg.jpg" alt="" width="1400" height="933"><figcaption> </figcaption></figure>Last year, when several rhinos from Chitwan were swept into India by a flood, residents of Binwaliya village in Bihar rescued some and returned them to Nepal. Recalls one of the villagers, Sanjay Kumar: “The rhino was in the field, and we called the Forest Department which tranquilised it and sent it back. Previously, if we saw wild animals in our villages, we would try to shoo it away, injure it, or even kill it.”Since Nepal committed to doubling its tiger numbers, it began habitat management, protection, and community engagement, many of which have to be implemented side by side with India. Along the border in Chitwan and Parsa alongside India’s Valmiki Tiger Reserve in India, there are Nepal Army guard posts every 5-10 kilometers to stop cross-border poaching. All three sanctuaries have worked together to improve grasslands to attract prey for the growing number of tigers.Read also:<a href="https://www.nepalitimes.com/latest/nepal-tigers-now-number-235/" target="_blank" rel="noopener">Nepal tigers now number 235</a><a href="https://www.nepalitimes.com/banner/how-many-tigers-in-nepal/" target="_blank" rel="noopener">How many tigers in Nepal?</a>, Kunda DixitWhere forests have depleted along the Nepal India border, local communities have helped rehabilitate many forest corridors.  Shikaribas corridor in Parsa and Khata corridor in Bardia have been extremely important in facilitating the movement of animal and growing their numbers. “Animals need not just food, but also open space for movement, and sheltered space for cover,” explains Bharat Gotame of WWF Nepal. “Tigers can travel 300 km over two days in serach of prey, and elephants have migratory routes. So, their habitat should not be fragmented.”But the impact of such fragmentation is already visible in Nepal, where the East-West Highway cuts through the Banke and Bardia National Parks and Shuklaphanta Wildlife Reserve. Last year alone, Bardia National Park lost over 60 wild animals to road kill, most of them deer. The new feeder roads that run parallel to the Indian border dissects the Chitwan-Parsa-Valmiki Complex.<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171140/636935219c7e80680e03e038jpeg.jpg" alt="" width="1000" height="667">“We need Smart Green Infrastructure with under and overpasses so that increasing connectivity does not endanger wildlife,” says Warden Ashok Bhandari at Bardia National Park.Haribhadra Acharya at Parsa National Park agrees, adding that since tigers are at the top of the food chain, more tigers means a healthier eco-system. “A healthy population of tigers means that there is also a healthy population of deer and other prey, and the variety of plants that these herbivores feed on,” Acharya explains.Read also:<a href="https://www.nepalitimes.com/opinion/sun-striped-shadows/" target="_blank" rel="noopener">Sun striped shadows</a>, Lisa Choegyal <a href="https://www.nepalitimes.com/banner/clouded-future-for-the-clouded-leopard/" target="_blank" rel="noopener">Clouded future for the Clouded Leopard</a>, Yadav GhimireyThe success of trans-boundary conservation and the increase in wildlife has brought another, more immediate threat to the very communities that protect them. Human-wildlife conflict has increased as wild elephants, wild boar and monkeys regularly raid farms. Leopards and tigers kill livestock and even humans. Parsa National Park has attempted to solve this problem by relocating two villages that were inside the park. However, several villages that line the Indian border and are sandwiched between forests of India and Nepal, are threatened by wildlife.One of them is Kanchhi Lama of Subarnapur at the edge of the Parsa National Park, who has fortified her goat shed with metal nets to protect animals from leopards. But she adds: “We hear leopards growling at night, and we are scared to go out.”In the west, the Khata Corridor provides the only link between Bardia National Park and India’s Katarniyaghat Wildlife Reserve, and several villages have regular encounters with tigers and elephants. Bhagraiya has 70 households and is surrounded by forests on three sides, and some villagers say it is now getting too dangerous to live there, and would like to be relocated.Laxmi Chand of Bhagraiya village survived an encounter with a leopard in her goat-shed recently, and says: “We have stopped planting crops in our fields near the forest. What is the point? Wild animals will destroy it all.”Read also:<a href="http://archive.nepalitimes.com/blogs/kundadixit/2018/02/07/no-tiger-no-mountain/" target="_blank" rel="noopener">No tiger, no mountain</a>, Kunda Dixit <a href="https://archive.nepalitimes.com/regular-columns/So-far-so-good/Tigerman-tiger,930" target="_blank" rel="noopener">Tigerman</a>, Lisa Choegyal

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Nature without borders

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171136/636934c19c7e80680e03e014jpeg.jpg" alt="" width="800" height="1067"/><figcaption>Kunda Dixit</figcaption></figure>Across the world, human societies are suffering a growing nature deficit. The march of consumerism and economic globalisation has come at an enormous cost to the local and global environment. Much of the change is irreversible on a civilisational timescale: rivers destroyed by dams, landscapes mutilated, a cascade of extinctions and climate collapse.Nature is valueless, it cannot have a price tag. Our culture and religion regards nature as sacred. Nature matters to us because of its emotional value, and the health benefits of being amidst it cannot be measured in dollars and cents.But modern economics puts a monetary value to nature. It can be bought and sold without factoring in its intrinsic value. We are not required to calculate the cost of its destruction when evaluating its worth. An Environmental Impact Assessment of a project tries to calculate the impact to nature of infrastructure or development projects. There are attempts to post a cash value to ‘natural capital’ and ‘ecosystem services’, but these are narrow attempts to measure something immeasurable and priceless.The crisis of the anthropocene is rooted in governments, businesses and sections of the public regarding nature as free and limitless. This is why native forests have been logged until there is nothing left, smoke and emissions are pumped into the air and filled with toxins, river beds are mined, and the earth is warming because we are burning all this fossil carbon.This issue of Nepali Times carries a Special Package on nature conservation in the Tarai national parks. The results of the tiger census this year showed the encouraging result that Nepal was the first country to attain the target of doubling its tiger population four years ahead of schedule. The number of tigers has jumped from 200 four years ago to 235, with most of the increase in Bardia National Park.Read also:<a href="https://www.nepalitimes.com/?p=17191&amp;preview=true" target="_blank" rel="noopener noreferrer">It's a jungle out there</a>, Kunda Dixit<a href="https://www.nepalitimes.com/?p=17216&amp;preview=true" target="_blank" rel="noopener noreferrer">Nature without borders</a>, Sewa BhattaraiTigers had nearly disappeared in Bardia after the Nepal Army was pulled out of anti-poaching duty during the conflict. But numbers there have soared from 18 ten years ago to 87 today. This is a phenomenal achievement.The reason tigers are important is because they are at the top of the food chain and protecting them protects everything else in the ecosystem. But as our stories on page 14-15 indicate, predator-prey imbalance can throw nature off kilter.The problem in Bardia is that while the tiger population has increased, <a href="https://www.nepalitimes.com/banner/how-many-tigers-in-nepal/" target="_blank" rel="noopener noreferrer">there has been a serious decline in prey density</a> and this presents a danger to the new tigers. Predators then venture outside the park to attack livestock, thus weakening the villagers’ support for nature conservation.Nepal’s tiger range spans the open border with India, which means wildlife moves freely back and forth. <a href="https://www.nepalitimes.com/latest/nepal-tigers-now-number-235/" target="_blank" rel="noopener noreferrer">The resurgence of tiger numbers in nature reserves</a> on both sides of the border have increased the problem of human-wildlife conflict as well as attracted cross border poachers.Read also:<a href="https://www.nepalitimes.com/banner/crying-wolf/" target="_blank" rel="noopener noreferrer">Crying wolf</a>, Ryan Davy<a href="http://archive.nepalitimes.com/news.php?id=17514#.W_-2ANszbIU" target="_blank" rel="noopener noreferrer">Nepal's year of the leopard</a>, Shahani SinghThe success of tiger conservation was achieved through India-Nepal cooperation, and the new challenges must also be addressed jointly. Grass palatable to deer species are not so common because of the water table going down because of the flow of the Karnali River being diverted by boulder mining upstream. This has benefited trees, but not grass.Climate change has also made monsoon rains erratic. Large herbivores used to trample on the tall grass and allow deer to get to the tender shoots underneath, but Bardia’s once thriving populations of arna, gaur and nilgai have disappeared. Tiger numbers can be increased further if there is enough of the right type of grass.Tigers need prey, prey need grasslands, grass needs moisture, but humans have tampered with the water. The web of life links everything in an ecosystem together, and we need to understand this for nature conservation.Nature has intrinsic value, even though governments may try to give it economic value. For Nepal, nature must be valued also because biodiversity represents our national identity and our sense of self-worth. Nature should not just be protected in national parks. Our urban deserts need to be rewilded as well.Read also:<a href="https://archive.nepalitimes.com/article/nation/Preying%20on%20the%20predator,387" target="_blank" rel="noopener noreferrer">Preying on the predator</a>, Priya Joshi<a href="http://archive.nepalitimes.com/news.php?id=17515#.W_-2WNszbIU" target="_blank" rel="noopener noreferrer">Once there was a leopard</a>, Nirmal Ghosh<h2>10 years ago this week</h2>Nepali Times issue #426 of 21-28 November 2008 carried a column by Debi Sunar, the mother of Maina Sunar, 14, who was raped and killed at the Panchkhal barracks of the Royal Nepal Army. She lamented that neither the Army nor the Maoists were prepared to tell her the truth. Her quest for justice for Maina remains unfulfilled to this day. Excerpt:‘I had thought that I would get justice when the Maoists came to power. But now I see that they are too busy with their own vested interests. No Maoist leader or cadre has ever spoken to me after they got into government. I don’t understand how they could just forget about the victims of the conflict so soon.Not just the Maoists, many human rights activists and journalists have also taken advantage of my tragedy. They take hours and hours of footage of me and then they sell my suffering. The army also promised compensation, but I didn’t go to the Kavre district office because my struggle was not for money.I wanted to take the guilty to court to have them tried and then awarded damages.<a href="http://archive.nepalitimes.com/issue/426" data-elementor-open-lightbox=""></a><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171136/636934c49c7e80680e03e015jpeg.jpg" alt="" width="509" height="796">

Naturally Nepal

Sha Bahadur Gurung was 30 years old when he was arrested for participating in a peaceful protest. He died aged 65 last week in Bhutan’s Chamgang Central Prison. He was among 31 prisoners of conscience in Bhutan, many of whom are serving long sentences for opposing the regime’s forcible expulsion of 100,000 of its Lhotsampa people in the early 1990s. ‘Mr Gurung died on 15 December in his prison cell under circumstances that raise serious concerns about custodial negligence and long-term abuse,” said a statement by the Global Campaign for the Release of Political Prisoners in Bhutan (GCRPPB) based in The Hague which demanded an external probe, justice and release of remaining political prisoners. Gurung was from Chirang and was arrested in 1990 while serving in the Royal Bhutan Army, and accused of having sympathies for the Lhotsampa people. He was mostly held at the notorious Rabuna Prison in Wangdi Phodrang District.&nbsp; Gurung’s relatives in the United States said he had endured prolonged physical and psychological abuse during his imprisonment, and repeatedly subjected to torture and inhumane treatment. They believe the decades of ill-treatment had damaged his health, ultimately leading to his death. Earlier this month, Gurung was transferred from Rabuna to Chamgang Central Prison. On 14 December. He had gone to bed after dinner without any visible sign of distress. He was found unconscious in his cell the next morning.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224151248_5fc8305ecd320d89b9e343c04a1a897dc1353353da55b6d277f5398034b265ea.jpg" data-media-id="editor_0" data-image-id="20251224151248_5fc8305ecd320d89b9e343c04a1a897dc1353353da55b6d277f5398034b265ea" data-rendition-name="original" width="902" height="1103" loading="lazy" alt="Sha Bahadur Gurung NT"> <figcaption>Sha Bahadur Gurung, who died at age 65 in prison in Bhutan after serving 30 years for expressing political opinion.</figcaption> </figure>  He was referred to a hospital in Thimphu, suggesting that he was still alive during transfer to a local health post. But it appears that he had already died before being taken from prison. Gurung’s death occurred two days before Bhutan’s National Day on 17 December, when families, supporters, and human rights advocates worldwide had hoped for the release of political prisoners through a royal amnesty. Instead, the death of one of the longest-serving political prisoners has caused grief and anger in the Bhutanese diaspora.&nbsp; “We strongly condemn the treatment and death of Gurung, a peaceful and justice-loving Bhutanese citizen,” the V statement said. ‘This tragedy raises serious questions about the treatment of political prisoners in Bhutan and stands in stark contrast to the country’s international image under the principles of Gross National Happiness, compassion, and mindfulness.’ Earlier this year, The <a href="https://www.ohchr.org/en/special-procedures/wg-arbitrary-detention/opinions-adopted-working-group-arbitrary-detention/opinions-adopted-working-group-arbitrary-detention-its-101st-session" target="_blank">United Nations Working Group on Arbitrary Detention</a> said the Bhutan government was detaining citizens without parole for <a href="https://nepalitimes.com/news/detainees-in-dire-straits-in-bhutan-s-prisons" target="_blank">expressing political opinion</a>. The New York-based Human Rights Watch (HRW) said in 2023 that there were least 37 <a href="https://www.hrw.org/news/2023/03/13/bhutan-free-long-term-political-prisoners" target="_blank">political prisoners</a> in Bhutan’s jails. Of them, 32 belong to the Nepali-speaking Lhotshampa community, which has faced <a href="https://www.hrw.org/news/2003/06/18/nepal-bhutanese-refugees-rendered-stateless" target="_blank">decades of discrimination and abuse</a> and eviction. Most of them were convicted because of prohibited political activity between 1990 and 2008. One political prisoner, <a href="https://nepalitimes.com/news/no-country-for-dissent?fbclid=IwAR07lpitMBWAYSkny_3d_smQBlmoxAOQm1OxdNtl-27h8mV0RNO9IxVY2qs" target="_blank">Madhukar Monger</a>, who was released in 2023 after serving 29 years described brutal conditions in <a href="https://www.hrw.org/asia/bhutan" target="_blank">Bhutan</a>'s jails. Political prisoners were not given enough food, and medical care, he said, urging the internaitoonal community to press for the release of prisoners of conscience.&nbsp; In March, <a href="https://www.hrw.org/about/people/meenakshi-ganguly" target="_blank">Meenakshi Ganguly</a>, Deputy Asia director at Human Rights Watch, urged Bhutan’s international partners to call on the Bhutan government to release all remaining political prisoners immediately.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224161216_9d11a78ed5490091c595341900e4c26f5c0dd0328718f6930ef19c1e9b7f95a6.jpg" data-media-id="editor_8" data-image-id="20251224161216_9d11a78ed5490091c595341900e4c26f5c0dd0328718f6930ef19c1e9b7f95a6" data-rendition-name="original" width="1000" height="1422" loading="lazy" alt="Bhutan political prisoners NT"> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251224161216_176855f3d3df42d24ac7e77372bbf49115695b732a6c094a66267e969111dfca.jpg" data-media-id="editor_9" data-image-id="20251224161216_176855f3d3df42d24ac7e77372bbf49115695b732a6c094a66267e969111dfca" data-rendition-name="original" width="1000" height="1420" loading="lazy" alt="Bhutan political prisoners NT"> </figure>  &nbsp;

Bhutan political prisoner dies in detention

‘Get out of my house.’ ‘All my sickness is because of you.’ ‘You’re a millstone around my neck.’ Arundhati Roy heard these admonitions from her mother over and over throughout her life.&nbsp; This must be a singular, yet universal experience. There must be very few daughters who make it through life unscathed by their mothers. And vice-versa.&nbsp; How many of our mothers look at us and see in us the potential of all of the lives they could have lived? How many resent us for it, or want us to live those lives in their stead? And how many of us look back at our mothers and imagine what they would have achieved had they not been expected and assigned to play the role of wife, daughter-in-law, mother — had we never existed in their lives? How many mothers project their experiences onto their own daughters and continue the cycle? No daughter seems to escape it — no matter how well-behaved, docile, unruly, or rebellious. Certainly not the child who would go on to become a Booker prize-winning author. Arundhati Roy’s memoir Mother Mary Comes To Me chronicles her complex relationship with her mother Mary, or Mrs Roy, as her educator mother had her two children refer to her. In December, Arundhati Roy was in Kathmandu to sign books and briefly interact with readers at two bookshops in the city. She describes a childhood overshadowed by her mother’s volatility towards her and her brother. Mary herself was raised by an abusive father to escape whom she married the first man who proposed — Arundhati’s father who in her mother’s words turned out to be an alcoholic ‘Nothing Man’.&nbsp; Mary left her husband in Assam and eventually wound up with her two children in her town of Aymanam in Kerala, encountering other family members along the way who did not treat her, or her children with respect. The trauma and cruelty her mother endured could not be contained in her body, and spilled out onto her two children, towards whom she was physically, verbally, and emotionally abusive.&nbsp; While she treated her children with disregard, she would build a school in the nearby town of Kottayam from the ground up, educate thousands of children, take up a legal fight that led to the Supreme Court granting Syrian Christian women in India equal inheritance rights, and uplift many orphaned children and women in Kerala.&nbsp; Arundhati lived with both her mother’s brutality and brilliance. And like her daughter, readers must reconcile the indefensible parts of Mary Roy’s personality — the cruelty of calling her nine-year-old daughter a bitch, or shooting the family dog that mated with a stray — with her unyielding drive to educate thousands, fight for equal rights, and challenge the way her world viewed women.&nbsp; Mrs Roy had little kindness for her own children, but plenty for the students, children, and women whose lives she shaped, and made better. And her kindness was not rooted in empathy, but in anger at the hand she had been dealt in life. Eventually, Arundhati decided to temporarily cut all contact with Mrs Roy — not because she did not love her, she writes, but so that she could continue to love her. Her desire to get away from her abusive mother, and her fascination with the ideas inspired by the architect who built her mother’s school, would lead her to the Delhi School of Architecture at age 16. In Delhi, Arundhati became roommates with Hisila Yami before she and her Maoist ideologue husband Baburam Bhattarai went underground to lead Nepal’s decade-long armed struggle. &nbsp; But architecture was not her calling. In Delhi, the heart of India’s statecraft, Arundhati came into young adulthood against a backdrop of the country’s changing socio-politics, which began to take a turn for the hyper-nationalist, Hindu supremacist community that it has now largely become. The winds of those changes have now blown into Nepal. In the city, far from her mother, Arundhati met the man who would become her partner of many years, collaborating with him on several films and screenplays before finding the language (‘I needed to hunt [language] down like prey,’ she writes) she needed to become the writer she is now.&nbsp; She went on to write her Booker prize-winning novel The God of Small Things, but the wealth and status the book brought her did not sit comfortably. So she smashed her newly-built gilded cage, as she describes it, and became more political. Contrary to norm, she published several works of non-fiction, and would only publish her second novel, The Ministry of Utmost Happiness, in 2017, 20 years after The God of Small Things. &nbsp;&nbsp; Her fierce opposition to India’s nuclear policies, to a dam that would displace millions of indigenous people and ecologically damage the Narmada Valley, her championing of Kashmiri self-determination, and her time spent with Maoist rebels in the forests of Chhattisgarh as they took up arms to defend their land and resources against corporate interests made her an enemy of the state.&nbsp; Meanwhile, being raised by a single mother had never sat well within her Syrian Christian community. ‘I wasn't Christian enough. I wasn't Hindu enough. I wasn't communist enough. I wasn't enough,’ Roy writes in her memoir. For all her love for India, the nation did not seem to reciprocate. The circumstances might be different, but it might strike a chord with readers in Nepal, many of whom marched on the streets in September hoping for a better tomorrow, but were gunned down by the very institutions meant to protect them. It might resonate with those who are not seen as citizens of this nation simply because they might not fit into an imagined idea of Nepali nationhood.&nbsp; Arundhati’s relationship with her mother, who was simultaneously proud and disdainful of her daughter’s accomplishments, continued to be tumultuous until the end of Mary Roy’s life.&nbsp; One of Mrs Roy’s last messages to her daughter before she passed was: ‘There is no one in the world whom I have loved more than you.’ Arundhati muses that her lifelong refusal to stop loving her mother must have finally breached her barriers. One wonders if that final declaration of love was solace enough, apology enough, for all the pain caused.&nbsp; But for Arundhati Roy, her love for her mother and her motherland outweighs the cruelty both have shown her. This, too, must be a singular, yet universal experience.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122208128_32b171acb09df2184495367b74efd91fe2896b0f5ba75b276e1533276268761c.jpg" data-media-id="editor_0" data-image-id="2025122208128_32b171acb09df2184495367b74efd91fe2896b0f5ba75b276e1533276268761c" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Mother Mary Comes to Me review"> </figure>

The sins of our mothers

When Winston Churchill addressed the Canadian Parliament in December 1941, he recalled that generals of Nazi-occupied France had said that England would “have her neck wrung like a chicken”. Churchill went on to quip: “Some chicken.” As the laughter and applause subsided, he added: “Some neck.” (Even longer laughter and applause) We do not know who first started calling the narrow corridor that joins India to its northeastern states a 'Chicken’s Neck', but there also was the hint of a Churcillian connotation. Akhilesh Upadhayay in his new book In the Margins of the Empires: A History of the Chicken’s Neck, uses this strip as an entry point to explore a region adjoining Nepal, Bhutan, China, Sikkim, Darjeeling, India’s northeast and the tectonics that shaped its geo-strategic terrain.&nbsp; Upadhyay’s Chicken Neck is an organic whole, connected through centuries by transboundary traders, travellers, monks, spies, missionaries, mountaineers, and more. And as infrastructure and connectivity improves, smaller countries like Nepal and Bhutan (and earlier Sikkim) are caught up in the region’s rivalries. The tri-junction of the Chicken’s Neck is a potential flashpoint that has obsessed India’s military strategists ever since Partition in 1947 and the formation of East Pakistan, and the Chinese annexation of Tibet. India found itself squeezed between Chumbi Valley in China to the north and Pakistan to the south. So, when Sikkim started acting too independent for its own good 50 years ago, India engineered its annexation and turned it into its 22nd state. The 1962 Sino-Indian war elevated its strategic importance even more. Alarm bells ring in New Delhi each time there is trouble around the Chicken’s Neck: the Naxalite uprising had to be swiftly crushed, the Indian military moved in to liberate Bangladesh, Gorkhaland and ULFA activities were dangerously nearby, Bhutan had to be appeased. Every once in a while things would flare up between India and China, as in the 2017 Doklam standoff.&nbsp; And last year’s regime change in Bangladesh has rattled New Delhi enough to deploy its Rafael fighters and BrahMos cruise missiles in the Chicken’s Neck. It is now the most densely militarised strip of real estate in this part of the world. &nbsp; As a journalist and former editor of Kathmandu Post, Upadhyay also peers at the Chicken’s Neck through Nepal’s perspective. After all, Jhapa (where the author is originally from) sits right there astride India’s strategic lifeline.&nbsp; Geopolitics is at the front and centre of the book that takes readers back to the time Nepal was a closed Himalayan kingdom.&nbsp; Nepal may be a yam between two boulders, but it may just as well be a thicker Chicken’s Neck as far as New Delhi and Beijing are concerned. Nepal’s rulers have always had to walk the tightrope between China and India. Khampa guerrillas, covertly helped by American and Indian intelligence, raided Chinese military convoys from bases in Nepal, and King Mahendra had to do some intricate diplomatic footwork. India is often described as Nepal’s closest friend, but our relations with China go back as long in terms of the Lhasa trade, Bhrikuti and Arniko, religious exchanges and people-to-people relations. While Nepali researchers are wary of touching on Chinese, Indian or American sensitivities, Upadhyay’s journalistic background means he has no qualms about tackling the subject head-on, and objectively. He spent more than a year researching the book, sniffing around Siliguri, Bagdogra, Naxalbari, Darjeeling and the villages on the Jhapa side. Then he travelled to Olangchung Gola to listen to ordinary people of the Himalayan rimlands. Despite the perception about rigid frontiers between nation states, the book hints at how absurd the notion is. The Chicken’s Neck is also a wild elephant migration corridor, disturbed by the India-Bangladesh border fence, new expressway embankments, airport runways, and expanding cities. Similarly, the people on the Nepal-tibet border used to cross over to graze yaks — this expanded the gene pools of not just the yaks but also the nomadic humans who moved with the herds.&nbsp; Despite the hard borders, trade flourishes. Upadhyay marvels that a shop in Phungling in Taplejung has embroidered saris from Siliguri and fluffy jackets from China. he finds that residents in the northeastern and southeastern tips of Nepal have more in common with kin across the border in Tibet or India than with someone from Kathmandu. Nepal was once one of the biggest trade hubs in ancient times, and our products were treated as equals in Indian border cities. People too, could move freely, especially if they were and are from bordering Tarai cities.&nbsp; Nepal’s rich history and culture was shaped by the proximity to neighbours, and despite borders it is still cemented by marriages and trade — especially in the Nepali-speaking lands to the east. Its geographical positioning makes Nepal not landlocked but land-linked, adjacent to the largest emerging economies of the world. Nepal needs to deploy its soft power with effective diplomacy to take advantage of these two empires, and not be choked by their rivalry. The book was going to press when the GenZ protests ignited in September, but Upadhyay nevertheless managed to insert the current political transition into the pages with deft editing. &nbsp;The final section of the book examines at least three possible scenarios that may unfold as South Asia continues to be shaped by great power rivalries and imperial contests that have weakened the unilateral influence of the west.&nbsp; Akhilesh Upadhyay extrapolates from the Chicken’s Neck, zooming out for a wider perspective on the Subcontinent. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025121912124_0ae772e7736a65f53a99599b5724ca133a64fdea0e61c7170ea81f9dd95c7af0.jpg" data-media-id="editor_0" data-image-id="2025121912124_0ae772e7736a65f53a99599b5724ca133a64fdea0e61c7170ea81f9dd95c7af0" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="In the Margins of Empires: A History of the Chicken’s Neck NT"> </figure>

Some chicken, some neck

Samrat Upadhyay’s newest novel <a href="https://www.nytimes.com/2025/01/10/books/review/darkmotherland-samrat-upadhyay.html" target="_blank">Darkmotherland</a> imagines a Kathmandu in political turmoil after a large earthquake. In the aftermath, Home Minister Giridharilal Bhagirath Kumar stages a ‘koo’, and has convinced people that he is the answer to the crisis.&nbsp; He is now known as ‘PM Papa’, and picks up classic dictatorial ways — propaganda, statue-making, history-revising, and a gang of Shiva-worshipping ‘Fundys’.&nbsp; We are introduced to two complicated protagonists. The first is Kranti, a fetching young woman and ‘Madam Mao’, her Communist professor mother. The chef father loved classic rock and died by gas cylinder suicide. Kranti hates her mother, and the Communist group which congregates at her home to plot against PM Papa, although they seem to take forever to get anything done.&nbsp; Kranti has a complicated relationship with the handsome Bhaskar, the middle son of the Ghimirey family oligarchy that is aligned with the dictator. She loves him, but as Bhaskar gets more and more involved with her mother and the Communist group, finds herself heading out to the ‘Bhurey’ (Bhu-kampa Rey-fugee) tents, to spend time with poet Kabiraj.&nbsp; Kranti is also given to delusions, paranoia, and psychosis, convinced that Bhaskar’s family is spying on her, and that one in the Communist group has supernatural powers of suggestion that led to her father’s suicide. Despite mental issues, she marries Bhaskar and into the Ghimirey clan, and the complex nexus between business and politics.&nbsp; The second is Rozy, initially the genderqueer lover of PM Papa who he discovered in the streets, and is described as a ‘gorgeous homosexual’. She turns heads due to her sexuality and beauty, and gets more and more politically powerful as the story moves along.&nbsp; Upadhyay tells us Nepali writers writing in English often feel a pressure to create an “all-embracing world” (interview), but that is what he seems to be getting at with the monumental plot of his novel. Unlike the realism in his previous novels, this one drifts off into magical realism. His narrative blends the ever-present risk of a big earthquake and the actuality of political tremors. The speed of political upheaval seems a little unrealistic for anyone who lived through the 2015 earthquake, although the GenZ protests showed just how quickly a regime can be reduced to a heap of rubble. The age-old question: oppression can be overcome, but what comes after? The PM Papa character is a Gyanendra-Oli-Deuba-Prachanda-Modi-Trump-Papa Doc composite who is good friends with the not even thinly veiled President Corn Hair.&nbsp; Through the character of Kranti, Upadhyay conveys the dynamic between a parent and a child who is now a full adult, on relationships in Kathmandu as marriage looms, on pervasive corruption which one might denounce but have to take advantage of to get things done.&nbsp; Through Rozy, Upadhyay brings attention to the non-binary identity, one that has existed forever in Nepal, and although is discussed a lot in the West lately but not so much here. Upadhyay explores the origins, the present, and the various advantages and disadvantages of the queer.&nbsp; Storytelling in the early parts of the book oscillates between the real and absurd fantasy amidst the physical and political backdrop that does not have to be Nepal -- it could be Modi's India or Trump's America.&nbsp; The reader sees the world through Kranti’s psychosis, or PM Papa’s displays of power, such as when a ‘Sweej’ wrestler is beaten to death with a mace in a wrestling spectacle.&nbsp; These elements <a href="https://www.publishersweekly.com/pw/by-topic/authors/profiles/article/96329-samrat-upadhyay-wants-you-to-expect-the-unexpected.html" target="_blank">coagulate in the novel</a>, and Upadhyay has all the pages at his disposal to prod and push them against one another to see what happens. The novel is still at its best and most engaging when describing vulnerable scenes, of Kranti and her mister, or of Rozy’s messed-up childhood.&nbsp; Any Nepali reading his weighty novel can recognise the allusions and nudges such as the Tourist Area: Thamel, Open Stage: Khula Manch, Tri-Moon: Tri-Chandra etc. But anyone not from these parts may have a tough time keeping track. Keeping a notebook handy may be useful.&nbsp; Ultimately, the novel does work, it provokes and entertains. For best results, serialise the reading over 30 days, not 3 like this reviewer.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122005124_88d92d9a2c5718436354d9c1ce6a2576931ef3242a37f6b90d84da15fe96dd8d.jpg" data-media-id="editor_2" data-image-id="2025122005124_88d92d9a2c5718436354d9c1ce6a2576931ef3242a37f6b90d84da15fe96dd8d" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Darkmotherland NT"> </figure>  <h2>More things change, more they remain the same</h2> First US-published Nepali Samrat Upadhyay is the award-winning author of novels and short story collections like Arresting God in Kathmandu, The City Son, Mad Country, and Buddha’s Orphans. Upadhyay is also the Martha C. Kraft Professor of Humanities at Indiana University, where he teaches Creative Writing.&nbsp; Recently in Kathmandu, he talked to the Nepali Times over coffee in Boudha about his writing, his teaching, and his newest novel, DARKMOTHERLAND.&nbsp; Nepali Times: Darkmotherland is 732 pages long. What was it like writing a much longer book? Samrat Upadhyay: Torturous Ha ha ha. Around 2014 I started a story. I knew it was going to be a novel. It was about this woman who is accused of being a Mangalik. Then the big earthquake happened in 2015. I was in the US but my parents were still here, they were living in tents. Then I started thinking, what would happen if a dictator came to power. That’s how PM Papa was born. I think mostly because of his character the novel exploded. I had never written a character like him before. I don’t do any plot outlines when I write. Let’s see where it goes. I like the process of writing to lead to discoveries. If I knew everything then I’d get bored. Not knowing where the storyline might go is very exciting. All these different threads started coming in, the character of Kranti started taking on a big role. Her mother, a Communist-leaning professor, started taking shape. Kranti also had a love-interest from an oligarchical family. The novel just took off and I just continued writing. A novel is as long as it needs to be. The initial draft was 1,700 pages. I was writing pretty fast. I don’t pause to see if the sentences are pretty. I whittled it down, and by the time I sent it to my agent it was 1,100 pages. He was able to sell it to Soho Press. I worked with an editor who suggested some further cuts and expansions. The editing part was even harder than the initial writing, because by that time I was tired of looking at the novel. There was a bit of a delay because of Covid, then we got back on track. What’s your daily process of getting the words on paper? I am a morning writer. I get up in the morning and start writing. You can have all kinds of theories but there is this saying, Shut Up and Write. The writing is where the meat is. You encounter difficulties in writing that you may not encounter when thinking about it. I see this in my students. I knew this was a big project so I knew that if I wanted to get it out I would need to write a lot per day. I got a couple fellowships in the university that gave me a few semesters off teaching. I would write for about 4 or 5 hours. Sometimes I would give myself a 1,000 word deadline, but I’m flexible with it if I don’t get there. You have to be kind and patient. What is your inspiration behind the gender-queer character, Rozy? I’ve always been a strong supporter of LGBT. I would say that at this point half of my students are non-binary or on the gender spectrum. Some of them are going through transitions. In some ways Nepal has become more accepting, but in other ways not. I did a workshop with Blue Diamond Society, and heard pretty harrowing stories. I didn’t intend to create a gender-queer character, but it seemed like the novel was demanding that. Especially in terms of the tyrannical stronghold that PM Papa has over the entire country, it made sense that there would be a counterpart, I wanted to put these things in motion and see how they interact. As I was writing Rozy, her character became very formidable. How much do you draw from Nepali politics? Do you form characters off people you know? Not in a very concrete sense, but I’m always drawing from them. I grew up in the Panchayat System, and lived in Lainchaur. The palace was there. The monarchy was such an institution. But then I was in the US, so I wasn’t here when the pro-democracy movement happened. In some ways it felt like things had changed, but were the same in other ways. I feel the same way now. I do draw upon people. I think my father makes an appearance in my work in various forms, I disguise him, of course. You’ve taught creative writing for a while now, how is literature changing?&nbsp; My students are also writing non-binary characters, because they want to be reflected in the stories. This is something new that we didn’t have. White authors, characters were the default. People of Color on the margins. African American and then Hispanic, South Asian authors were always pushing back on this status quo. When I was growing up in the classroom we were reading a lot of white male authors, but in my own life I was reading Salman Rushdie, African, South African friends and writers. My students have a lot more interest in fantasy, many are writing dystopian. One student is writing a novel where the characters start playing a game, and then they enter the game, and an entire new world opens up. On the one hand there are complaints that students aren’t reading enough, which is true, but my students are producing smarter work. Writing that is a lot more insightful. The calibre of discussion in my graduate-level novel writing classes is mind-boggling to me, and makes me want to keep on teaching. Do Nepali writers who write in English feel a certain pressure, from the market or self-imposed, to make their stories more Nepali? My experience for a long time was that there was a pressure, I felt it true in my case, I was supposed to be the representative of every Nepali. But Nepali writers writing in Nepali are not asked, how are you representing Nepal. At that time there was a lot of pressure to write a novel that is all-embracing, that is supposed to speak on all aspects of the country. Politics felt like an integral part of it, that these novels had to make big political statements. I always felt like this was wrong. I mean, people have to write what they want to write. &nbsp;You write what you want to write, and if it resonates with readers, that’s great. If it doesn’t, that’s fine too. Art isn’t going to speak to everyone. We do a competition every couple of years called Writing Nepal. We make a call for stories, and we decide the best ones. I find it refreshing now that the writing isn’t all about Nepal. The best stories are quite varied. What are Nepalis writing about?&nbsp; Several of the stories are about the role of women in our society, done with a lot of nuance, about the sort of multitasking they have to do. Some of it was deeply historical, some dystopian, the coming of AI. Some of them have an old-timey type of feel, and some of them are very modern, contemporary. The general level of art in movies, TV shows, and novels seems to have regressed compared to say the 90s.&nbsp; I don’t think that’s entirely true. Publishing has been harder, for sure, but there are a lot of novels being published every year. My writing workshop had always been a good vehicle for short stories, but a lot of my students now—even undergraduates—are working on novels. I haven’t formulated my thoughts on AI, it is so new and has hit us so hard. Many of my students are using AI, especially when writing response papers to works of literature or peers, which I find appalling. That’s going to be a struggle. I tell my students, who are you fooling? If you feel that you want to be an artist, or a writer, then what’s the point of using AI? AI-generated stories are also just not that good. They’re almost too perfect, too well put-together, making moves that are easy to detect. There is something about human-written stories that are messy and exciting. But there are also plenty of students who want to do original work and don’t want anything to do with AI.