Illegal wildlife trade is the fourth most lucrative trafficking crime after drugs, humans, and weapons. Most wildlife ends up in China and Southeast Asia to be used mainly in traditional medicine or as bushmeat. Nepal is both the source and transit for wildlife trafficking, and while the authorities have been successful in protecting flagship mammals like tigers, rhinos, and leopards, the country still serves as a major transit point for less popular wildlife. Despite strict laws against wildlife crimes members of indigenous communities are easily tempted by organised transboundary criminals. They are recruited to poach endangered animals and plants, and end up in jail, while ring leaders are rarely caught.&nbsp; Many are not hardened criminals, just regular folk like Bishnu Adhikari, 30, who served time in Kathmandu’s Central Jail. He had gone with a friend to sell pangolin scales without knowing it was illegal and that the punishment was so harsh. Bikash Chhetri, a Grade 11 student, was riding a motorcycle with college friends when they were intercepted by the Central Investigation Bureau (CIB). Chhetri says he had no idea his &nbsp;friend was carrying the contraband in his bag. Both Adhikari and Chettri served five years in jail. But most people from Nepal’s indigenous communities are often unaware of the protected status or importance of the wildlife they were recruited to smuggle, handle, or transport. “Most of indigenous people involved in wildlife trade in Nepal are not criminals, they are poor and live near protected areas are simply trying to support their families, and mostly it is opportunistic killing,” says wildlife researcher Kumar Paudel of Greenhood Nepal. “Often they are exploited by higher-ups in the ladder of organised crime.” Paudel filed a petition at the Supreme Court in 2018, and the Supreme Court five years later ordered the government to implement the law in a full, fair, and consistent manner. One of the indigenous communities is the semi-nomadic Chepang who have a long tradition of eating fruit bats. Dibesh Karmacharya of the Center of Molecular Dynamics Nepal in Kathmandu has been looking into new diseases for over a decade and a half, and this community in Makwanpur next to Chitwan National Park was selected. “Bats are known to carry viruses and bacteria, which are not harmful to them, but when humans get exposed the microbes can mutate and become pathogens with high transmissibility,” explains Karmacharya, who found that many Chepang had been imprisoned for poaching.&nbsp; “Indigenous communities are often disenfranchised and at the bottom of the socioeconomic ladder, and need some kind of income,” says Karmacharya. “They are hunter-gatherers and have knowledge of the land as well as wildlife, so they get recruited by wildlife traffickers often getting caught, and not those who hire them.” CLIMATE FACTOR Global warming has meant that vectors that carry pathogens, as well as animals, are also moving to higher altitudes. As temperature rises, glaciers melt, and previously barren slopes have vegetation. Many mammals, such as common leopards, which are found in the foothills are moving up the mountains to share the habitat of snow leopards. Tigers have also been known to move out of Tarai national parks to seek cooler climes in the Mahabharata Range. Besides the risk of being caught, indigenous communities also are exposed to disease when they handle wildlife and harvest organs. In the early days of the Covid-19 pandemic, there was speculation that the virus had jumped from pangolins to humans, which has since been disproven. Even so, pangolins are the world’s most trafficked mammal. The scales of the anteater are thought to have medical properties and are used in traditional Chinese medicine in China, as well as eaten as a delicacy in parts of Asia. Tulshi Laxmi Suwal of the Small Mammals Conservation and Research Foundation (SMCRF), who did her PhD on pangolins from Taiwan, says there is a link between climate, increased human-wildlife contact, and emerging diseases. “Climate change is directly affecting their food and habitat,” explains Suwal. “Pangolins need a lot of water and if they don’t get it ectoparasites under their scales might be easily released to their surroundings. But water is becoming scarcer with climate breakdown.”&nbsp; Researcher Kumar Paudel says law enforcement must be driven not so much by the total number of traffickers arrested, but by the goal of discouraging people from participating in the trade. This means fair and accountable implementation of the law so that indigenous people are not disproportionately impacted.&nbsp; Some ring leaders involved in tiger and rhino poaching have been arrested, but a handful of them staged jailbreaks during the September GenZ protests and are again at large — raising the risk that poaching may increase.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260114100128_e7a6891c2980aa132dd3e4644b752008bd367dd6e868790d4dbae5aa626a2764.jpg" data-media-id="editor_0" data-image-id="20260114100128_e7a6891c2980aa132dd3e4644b752008bd367dd6e868790d4dbae5aa626a2764" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="rhino"> <figcaption>Two greater one-horned rhinoceroses at Chitwan National Park in Nepal. Photo: WIKIMEDIA COMMONS</figcaption> </figure>  “Investigation must move to the upper echelons of the trade,” says Paudel. “And indigenous people need alternative livelihoods and education so they are not easily recruited to hunt down wildlife.”&nbsp; The solution may lie in small, local incentives that can help communities realise the importance of conservation while also empowering them, socially and economically. One such example is the Pangolin Trail in Bagh Bhairav Community Forest in Kirtipur near Kathmandu. After their study found the community forest to be a habitat for pangolins and endangered bird species, SMCRF built a trekking trail which has since been handed over to the local community which can get income from visitor fees. The local government has expanded the trail, added an information center, and runs clean-up campaigns. This gave the local Tamang community of 100 households a sense of ownership and agency. Local villagers have been trained to become citizen scientists, and help in recording pangolin behaviour. One of them is Sun Laxmi Pakhrin, who is not formally educated, but works in pangolin protection using GPS tracking systems and camera traps.&nbsp; A community previously notorious for theft, drug trafficking and wildlife poaching is now reformed. Families are also involved in small businesses such as poultry. Suwal says: “Women in indigenous communities are now in decision-making roles and the guardians of nature and wildlife.” With contribution from Qian Sun, Global Voices.

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Indigenous people pay price for poaching

From its headwaters near Mansarovar on the Tibetan Plateau to its confluence with the Ganga in India, <a href="https://nepalitimes.com/banner/faith-to-reality">the Karnali</a> remains one of the last great free-flowing rivers in the Himalaya. At a time when most major Asian rivers have been dammed by concrete, the Karnali still surges, migrates, floods and recedes according to its own natural rhythms. This sustains an entire living system -- wildlife, communities and cultures — that cannot be replicated once a river is turned into a staircase of reservoirs. The Karnali is a natural artery for western Nepal. It nourishes fertile floodplains, recharges aquifers, supports fisheries and connects remote communities.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20251221101240_213faa0e9da42af63e6c4f8a41e23a96efbd9f29a1d148227d65d2f16bb64b53.jpg" data-media-id="editor_1" data-image-id="20251221101240_213faa0e9da42af63e6c4f8a41e23a96efbd9f29a1d148227d65d2f16bb64b53" data-rendition-name="original" width="2500" height="1875" loading="lazy" alt="Karnali"> <figcaption>Confluence of the Humla and Mugu Karnali.</figcaption> </figure>  Bardia National Park and its rich biodiversity, including the tiger and fresh water dolphins, depend on the river and its seasonal interaction with the floodplain and wetlands. Riverine birds, crocodilians, endemic fish, all depend on the river. Millions of people in Nepal and India rely on the Karnali (called Ghaghara in India) for household use, irrigation and livelihoods. This living river now faces <a href="https://nepalitimes.com/banner/dams-and-dreams-a-journey-down-the-karnali">a cascade of proposed hydropower projects</a>. So far, the Upper Karnali &nbsp;(900MW) and the massive Karnali-Chisapani (10,800MW) have been purposed. Both have been mired in controversy and have been delayed. Construction of smaller projects like the Bheri-Babai Diversion are already underway.&nbsp; The Upper Karnali is a Rs146 billion project first purposed in 2006. It started construction earlier this year with the Indian conglomerate GMR leading the task. Even so it faces a setback as Bangladesh cancelled the power purchase deal of 500MW.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122109124_80c381c4299dd7e18dbbcacb26e567edc5cfffba76d428e3b325dd194eae8a47.jpg" data-media-id="editor_3" data-image-id="2025122109124_80c381c4299dd7e18dbbcacb26e567edc5cfffba76d428e3b325dd194eae8a47" data-rendition-name="original" width="4284" height="5712" loading="lazy" alt="Karnali"> <figcaption>Free-flowing Upper Karnali.</figcaption> </figure>  The project is located on the stupendous Karnali Bend where the water can be pushed through a 2.5km tunnel over a drop of 130m, creating a huge generation capacity. But Nepal’s move towards big dams comes at a time when scientists warn of more extreme weather events like floods and landslides in the already fragile Himalayan landscape. Nepal now needs investment in storage projects as most hydropower plants are of the run-of-river type, which means power generation drops in the dry season. But a piecemeal dam-by-dam approach risks destroying a unique resource for benefits that could be achieved elsewhere with far less ecological cost. Once a free-flowing river is fragmented, its sediment delivery is choked, fish migrations are cut off, floodplains dry out and local cultures that revolve around seasonal flows begin to unravel. These changes are effectively permanent.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122109120_4f59b09b6e03889457b9b98d72d6b604d3519895f8825b4b03f486d67ea299af.jpg" data-media-id="editor_4" data-image-id="2025122109120_4f59b09b6e03889457b9b98d72d6b604d3519895f8825b4b03f486d67ea299af" data-rendition-name="original" width="2500" height="1875" loading="lazy" alt="Karnali"> <figcaption>Local children play indigenous musical instrument.</figcaption> </figure>  “The Karnali is the last and most pristine Himalayan River left, most others are already exploited. It should be protected as a wild, scenic, free flowing river as a gift to future generations,” says activist Megh Ale, who wants the river to be developed as an eco-tourism corridor on the pilgrim trail to Mt Kailash and Mansarovar.&nbsp; “We have many big tributaries to the Karnali,” Ale adds. “We can keep the main stream of the river as free flowing, and develop hydro projects on the tributaries. More than 6,000MW can be produced without touching the main river stem.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122109128_223faf7f50c43f3bf008a7745b90131fa91975689109533b71ed7d9dcdb8c53e.jpg" data-media-id="editor_5" data-image-id="2025122109128_223faf7f50c43f3bf008a7745b90131fa91975689109533b71ed7d9dcdb8c53e" data-rendition-name="original" width="1875" height="2500" loading="lazy" alt="Karnali"> <figcaption>Rafters say Karnali is one of the best places for white water rafting in the world.</figcaption> </figure>  Nepal has abundant alternatives to hydropower: solar energy has been hardly tapped, and integrating them with pump storage systems are cheap, quick to build and are low impact. Smarter siting and design, modern transmission links and regional power trading can deliver reliable energy without sacrificing the country’s last pristine river. Preserving the Karnali would also pay dividends in climate resilience: free-flowing rivers buffer <a href="https://nepalitimes.com/banner/climate-denial-in-the-himalaya">extreme floods and droughts</a>, carry sediment that builds deltas and replenishes nutrients on farmland, and provide insurance against glacial and monsoon variability.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122109124_a5726642ee785b624ee3e6d81a051091c91a8d388dba8c33f4a03bab1fddc97f.jpg" data-media-id="editor_7" data-image-id="2025122109124_a5726642ee785b624ee3e6d81a051091c91a8d388dba8c33f4a03bab1fddc97f" data-rendition-name="original" width="2500" height="1875" loading="lazy" alt="Karnali"> <figcaption>Tharu women repair a channel fed by the Karnali, which is a life line for their farms.</figcaption> </figure>  The Karnali is also a cultural and economic asset in its own right. As a rare, undammed Himalayan river, it underpins nature-based tourism, scientific research, and a way of life for Indigenous and local communities. Kalashtham Tharu, 32, is an elephant mahout in Bardia, and says the Karnali is an important source of water for animals and farming. Diversion for irrigation near Chisapani has meant that a channel going into Bardia National Park has gone dry, affecting biodiversity and nearby farms. &nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122109120_6d3a45a440263e859d64c427a8543c6ede5a447a411797d25a6a41d713d33e91.jpg" data-media-id="editor_8" data-image-id="2025122109120_6d3a45a440263e859d64c427a8543c6ede5a447a411797d25a6a41d713d33e91" data-rendition-name="original" width="1500" height="2000" loading="lazy" alt="Karnali"> <figcaption>Panning for gold on the banks of the Karnali. She makes Rs200,000 per year. </figcaption> </figure>  Similarly, the Sonahar community in Bardia relies on the river to pan for gold, their sole source of income. Anita, 40, says there is much less water in the Karnali this year. On an average, she makes Rs200,000 from middlemen for the gold she pans during non-monsoon months. &nbsp; WILD RIVERS Around the world, countries are beginning to recognise the value of keeping a few great rivers wild. Protecting the Karnali would place Nepal at the forefront of that movement and strengthen efforts to seek international recognition for the river’s outstanding natural heritage. Any decision should be grounded in a transparent, basin-wide assessment that weighs the full social, ecological and economic costs—not just the megawatts on a project spreadsheet. That means evaluating alternatives, safeguarding critical habitats and migration routes, and recognising the rights and knowledge of the people who live along the river. It also means asking a simple question: If Nepal can meet its energy goals without damming the Karnali’s main stem, why wouldn’t it?  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122109128_3e357c863de55b397f09cfd666c762de297a8b07ac024a41a8bb5b9e8d3a76cf.jpg" data-media-id="editor_9" data-image-id="2025122109128_3e357c863de55b397f09cfd666c762de297a8b07ac024a41a8bb5b9e8d3a76cf" data-rendition-name="original" width="2000" height="1500" loading="lazy" alt="Karnali"> <figcaption>River mining the Karnali in Kalaili district causing uneven landscape with the river flowing away from Bardia National park.</figcaption> </figure>  Advocates have petitioned Nepal’s Supreme Court to protect the Karnali, with a hearing scheduled in Kathmandu on 22 December. International lenders and investors should take note: Financing high-impact dams on the Karnali would run counter to emerging global standards on biodiversity, <a href="https://nepalitimes.com/banner/dancing-with-the-river">climate resilience</a> and free-flowing river protection. Funding clean energy in Nepal should not require sacrificing the country’s most pristine river. For three decades, I have documented the Karnali from its source in Tibet to its entry into India, capturing the river’s seasons and the lives it sustains. The images I have captured and the voices of people who depend on the river, tell a simple truth: a free-flowing Karnali is irreplaceable. Once the concrete is poured, there is no going back.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025122109128_760ae5218d5f7e961c198da0a6c8696247e34281752a2857de935f9e8aec2c5c.jpg" data-media-id="editor_11" data-image-id="2025122109128_760ae5218d5f7e961c198da0a6c8696247e34281752a2857de935f9e8aec2c5c" data-rendition-name="original" width="1504" height="1502" loading="lazy" alt="Karnali"> <figcaption>Inner sanctum of Mt Kailas in the vicinity of Manasarovar and Rakshas lakes in Tibet.</figcaption> </figure>  Nepal has many options for generating power. <a href="https://nepalitimes.com/here-now/a-karnali-portrait?%2F">It has only one Karnali</a>. Keeping this river wild would be a gift to the living Earth and to future generations — a legacy measured not in megawatts, but in life. Says Megh Ale: “We are very rich in natural resources but manage them very poorly. We want instant solutions but do not have a long-term vision. We are not against development but there needs to be a good balance with nature.” &nbsp;

The river of life

Om Rijal has been training and caring for elephants for years, but unable to keep up with the high cost of maintenance, he now wants to sell them. He owns nine elephants and employs 13 people, costing him Rs800,000 a month. Income from <a href="https://nepalitimes.com/news/speaking-for-elephants">elephant safaris</a> has dropped in recent years due to animal rights activism. They are not allowed to graze in the forests like they used to and local villagers blame<a href="https://nepalitimes.com/banner/making-the-life-of-nepals-captive-elephants-easier"> domesticated elephants </a>for attracting wild ones, often leading to conflict. “It is no longer feasible to keep elephants,” says Rijal, “But we are in a dilemma. We can neither sell them nor abandon them.” Binod Timalsina has a hotel in Sauraha and also owns an elephant. He says: “There’s not even enough grass to feed them, and we can’t forage in <a href="https://nepalitimes.com/here-now/the-tarai-s-shrinking-forests">the forest</a>. And there is no way to sell them.” There is no legal framework in Nepal permitting <a href="https://nepalitimes.com/news/police-track-india-nepal-elephant-trafficking">the sale or transfer of elephants</a>, but such transactions were common until a few years ago. During the pandemic, when <a href="https://nepalitimes.com/news/nepal-tourism-may-take-5-years-to-recover">tourism ground to a halt</a>, many businessmen sold their elephants to India to avoid financial loss. Even rented elephants were returned as their expense became unsustainable. “Back then, people who had even one elephant managed to sell it for a good price,” adds Timalsina. “But since the government imposed a ban, it has become increasingly difficult.” The value of an elephant is based on factors such as age, health, and utility. An adult elephant in Nepal can cost up to Rs8 million, while in India, the price can go up to Rs10 million. Another elephant-keeper, Dhurba Giri from Sauraha, says upkeep is difficult since an adult elephant consumes 40 kg of grain daily, in addition to large quantities of grass and other food items. Each elephant also requires two dedicated mahouts to care for it. According to the Department of National Parks and Wildlife Conservation, Nepal has between 255 and 265 wild elephants and150 domesticated Asian elephants spread across Chitwan, Bardia, Kosi Tappu, Parsa, Banke, and Shuklaphanta. There are 45 domesticated elephants in Sauraha alone. Read also: <a href="https://nepalitimes.com/banner/the-elephant-whisperer-of-nepal">The elephant whisperer of Nepal</a>, Biraj Adhikari In response to growing concerns about<a href="https://nepalitimes.com/news/nepal-s-illegal-elephant-export"> illegal trade</a>, advocates Sanjay Adhikari and Arnab Chowdhury, representing Janhit Sanrakshan Mancha, filed a case in the Supreme Court in 2021, seeking a ban on the sale, purchase, and transfer of elephants. Just five days later, the court issued an interim order halting all such transactions, citing <a href="https://nepalitimes.com/news/water-for-nepal-s-wildlife">conservation concerns</a>. Nepal’s Domestic Elephant Management Policy also prohibits the sale and transport of elephants, primarily due to concerns over <a href="https://nepalitimes.com/news/what-drives-wildlife-poaching">poaching and habitat loss</a>. Additionally, the Asian elephant is listed under Index I of the Convention on International Trade in Endangered Species (CITES), meaning international trade and transport are prohibited. Nepal, a signatory to CITES, enacted a law 19 years ago to regulate international trade in endangered species. Under the <a href="https://nepalitimes.com/news/does-nepal-need-the-army-to-guard-parks">National Parks</a> and Wildlife Conservation Act, selling or transferring elephants is a criminal offence. Yet, elephants are still brought in from India for religious purposes and then sold illegally within Nepal.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250501130536_b3cad1e7b6a8e6121eb3d2a856a7fe4bb11d05dd75f1825b8b0d4131e6ca549a.jpg" data-media-id="editor_10" data-image-id="20250501130536_b3cad1e7b6a8e6121eb3d2a856a7fe4bb11d05dd75f1825b8b0d4131e6ca549a" data-rendition-name="original" width="1920" height="1080" loading="lazy" alt="Elephants become white elephants"> </figure>  Elephant domestication is not new in Nepal. Historically, the animals were reared by <a href="https://nepalitimes.com/here-now/inside-story-of-nepal-s-rana-dynasty">royal families</a> and used for military and ceremonial purposes. With the growth of tourism, especially in Chitwan, elephants began to be privately raised to cater to the increasing demand for jungle safaris. While government <a href="https://nepalitimes.com/banner/set-the-elephants-free">use of elephants in tourism</a> declined, private ownership filled the gap. Giri has been rearing elephants in Sauraha for over 40 years and says allowing elephants to graze in forests could reduce upkeep costs by as much as 35%. He explains: “Feeding green vegetation not only saves money but also improves the elephants’ health and lifespan. Instead of watching <a href="https://nepalitimes.com/news/wildfire-season-starts-early-in-nepal">forested areas burn annually</a>, wouldn’t it make more sense to let elephants graze?” He also argues that the government has a stake in protecting these animals as well as the livelihood of the people. “If the government won’t support us in raising elephants, then at least allow us to sell them,” he urges. “There’s demand from India—we should be allowed to sell them legally.” Elephant safaris and such businesses have long been criticised for exploiting the mammal, but activist Shristi Singh says that there was a proposal for reform to adopt ethical elephant-based tourism models which was largely ignored. “Before the earthquake, stakeholders visited Thailand and observed the Sanctuary Model. It is possible to involve elephants in tourism without exploiting them, but the model was never adopted,” she says. “Even older elephants that can no longer work are made to suffer.” Read also: <a href="https://nepalitimes.com/news/breaking-the-mold">Making festivals elephant-friendly in Nepal</a>, Sanjeeta Sharma Pokharel Dhurba Giri has implemented the Sanctuary Model in Sauraha after his visit to Thailand. “My friends didn’t support it. But 95% of the tourists who visit me leave happy,” he tells us. The Sanctuary Model emphasises the welfare of the animals with a particular focus on retired or rescued elephants. They are kept in open, natural environments where they can roam, bathe, and interact freely. Tourists are invited to watch them from a distance or engage in non-exploitative activities like feeding or bathing. “This model allows for <a href="https://nepalitimes.com/here-now/what-sustainable-tourism-means-in-practice">sustainable tourism</a> while respecting elephant dignity,” says elephant expert Sanjeeta Sharma Pokharel, adding that Thailand’s elephant parks are prime examples of this practice which attracts not only tourists, but also researchers, students, and activists. Such parks also create local employment and contribute to <a href="https://nepalitimes.com/here-now/shrinking-tourism-s-ecological-footprint">conservation through responsible tourism</a>, but local entrepreneurs argue that the model alone cannot sustain their business due to declining tourist numbers. “We’ve invested so much in these elephants. We can’t just give them away to the parks,” Omprakash Pandey states. Meanwhile, talks on the matter are ongoing at the DNPWC office in Kathmandu. Says Ved Kumar Dhakal of the department: “Only if traders formally declare their inability to care for the elephants in written form will the government intervene.” &nbsp;

Elephants become white elephants

They are rare, they are elusive and they are so well camouflaged, they are difficult to see, even when they are right there. That is why <a href="https://nepalitimes.com/opinion/comment/nepal-brings-back-the-snow-leopard">snow leopards</a> are called the ‘Ghosts of the Himalaya’. And because they are also regarded as being sacred, they are called ‘God’s Pets’.&nbsp; Nepal has <a href="https://nepalitimes.com/news/does-nepal-really-have-too-many-tigers">tripled its tiger population</a> in 12 years since 2010. There have been successive years with zero rhino poaching and the numbers have bounded back. But few know about the country’s success story with snow leopard conservation. Preliminary data from an on-going census shows that Nepal ranks fourth among the 12 snow leopard range countries in central and South Asia. This is despite the country having just 2% of the total area where snow leopards can be found.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070148_0f22a5439d56e5db58d8f65789ee4ff5e87a29c898d5e8cbff60bf8f1814af4b.jpg" data-media-id="editor_2" data-image-id="20250127070148_0f22a5439d56e5db58d8f65789ee4ff5e87a29c898d5e8cbff60bf8f1814af4b" data-rendition-name="original" width="1311" height="724" loading="lazy" alt="snow leopards in Nepal NT 1"> <figcaption>Despite possessing just 2% of the snow leopard range across Central and South Asia, Nepal has the fourth highest number of elusive mammals in the world. Photo: TASHI R GHALE </figcaption> </figure>  Nepal also leads in <a href="https://nepalitimes.com/news/satellite-tracking-snow-leopards-in-nepal-to-study-climate-impact">snow leopard research</a>. Less than 3% of the snow leopard range has been studied through camera traps and genetic studies, but it is Nepal that has done the most. <a href="https://nepalitimes.com/here-now/nepal-leads-in-snow-leopard-study">Over 100 Years of Snow Leopard Research</a> by the World Wildlife Fund (WWF) in 2021 showed that 74% of the snow leopard habitat in northern Nepal has been the subject of research into the species. “We are leading globally when it comes to snow leopard conservation and study, starting from 2013 in Kanchenjunga using GPS to study their habitat,” says <a href="https://nepalitimes.com/here-now/conversation-with-mr-conservation">Ghana S Gurung of WWF Nepal</a>. “We also found via camera traps they went as high as 5,800m and as low as 2,600m.” There are an estimated 300-500 snow leopards across high mountain Nepal with Dolpo, Manang and <a href="https://nepalitimes.com/banner/participating-to-save-kangchenjunga">Kangchenjunga</a> the main hotpots for the endangered species. Unlike with tigers and rhinos which are poached by wildlife traffickers, snow leopard killings are mostly retaliatory for killing livestock. Snow leopards attack yaks, sheep and goats of herding communities in the mountains. One of the most effective methods to protect the species from traps and poisoning is to help local communities build mesh wire corrals. The San Francisco-based <a href="https://snowleopardconservancy.org/">Snow Leopard Conservancy</a> through the Nepal group <a href="https://www.mountainspirit.org.np/">Mountain Spirit</a> has designed and tested portable corrals that can move with herders.&nbsp; “They move all year around so that the livestock have enough pasture to graze on, which is why it was important that our improved corrals could be dismantled and moved around,” explains Shailendra Thakali of the Snow Leopard Conservancy. The team consulted herders in Manang and Mustang while developing the corrals based on traditional design, with a stone base but wire mesh on the sides and the roof as well as strong wire gates for secure closure. They are also using fox lights to deter activities at night.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012803018_4a166ea1124008cfcf551ffd59c5841acb2bc9c443d9fbe56490b280492eb441.png" data-media-id="editor_9" data-image-id="2025012803018_4a166ea1124008cfcf551ffd59c5841acb2bc9c443d9fbe56490b280492eb441" data-rendition-name="original" width="2244" height="1246" loading="lazy" alt="corraling"> <figcaption>Improved corrals in Manang and Mustang made up fo mesh wires to protect livestock from snow leopard attacks. Photo: PURNA MAN SHRESTHA</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070152_009bc57c5d2244a393a8423d56098f921ed29b8d0a60a9c15422dd58615b5e5b.jpg" data-media-id="editor_10" data-image-id="20250127070152_009bc57c5d2244a393a8423d56098f921ed29b8d0a60a9c15422dd58615b5e5b" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="snow leopards in Nepal NT 1"> <figcaption>The corrals are portable allowing herders to move them as they take livestock for grazing in high Himalayan pastures. Photo: PURNA MAN SHRESTHA</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070152_3b84ce156de1ed1deea79d23a15c1a3dfa5a412dca3644deec1333bda7f91cd0.jpg" data-media-id="editor_11" data-image-id="20250127070152_3b84ce156de1ed1deea79d23a15c1a3dfa5a412dca3644deec1333bda7f91cd0" data-rendition-name="original" width="1500" height="1125" loading="lazy" alt="snow leopards in Nepal NT 1"> <figcaption>Local herders in Manang and Mustang were consulted while developing improved corrals. Photo: BRIAN PENISTON</figcaption> </figure>  Tourism and agriculture in Manang and <a href="https://nepalitimes.com/here-now/comings-and-goings-in-mustang">Mustang</a> dropped during the pandemic, and the Conservancy also helped herder communities with alternative livelihoods.&nbsp; “We trained them in basic hotel business such as lodge management skills but more importantly to restore abandoned pastures by planting jimbu which is highly valued for cooking in Kathmandu and Pokhara,” says Brian Peniston, also with the Snow Leopard Conservancy. “The tourist figures have now increased considerably and this has directly benefited 1,000 households in three municipalities.” <a href="https://www.wwfnepal.org/">WWF Nepal</a> has also collaborated with the Department of National Parks and Wildlife Conservation (DPNWC) to train locals in Dolpo and Kangchenjunga to make their own mesh wire corrals with subsidies on raw materials.&nbsp; WWF has partnered with Amchi traditional medicine practitioners to promote conservation of snow leopard in mountain communities where people trust faith healers. School eco-clubs also involve youth in conservation.&nbsp; “We must trust communities and promote local ownership when it comes to wildlife conservation, and if it were not for the communities there, snow leopards would be long gone,” says Gurung of WWF Nepal. “It is important to revive the belief that snow leopards are sacred because they are god’s pets, tie them up with the spiritual, cultural and traditional belief of the people.” Community-managed livestock insurance schemes have attained zero retaliatory killings in Kangchenjunga where WWF and the government has sent up an endowment worth Rs10 million to compensate herders for snow leopard kills. A similar scheme is being implemented in Dolpo which has double the density of snow leopards compared to Kanchenjunga.&nbsp; But the compensation mechanism is cumbersome and often inefficient. Claimants need to provide photographic evidence with tags of the livestock still attached but snow leopards often go for the head and tags are lost. The evidence has to be submitted promptly, and this is difficult for herders in isolated villages.&nbsp; Insurance agents are based in headquarters like Chame in Manang and are not willing to travel all the way up. Similarly, photographic evidence needs to be assessed by veterinarians who are also reluctant to go to remote areas that take up days. “The compensation policy hasn’t changed in the last 20 years,” says <a href="https://nepalitimes.com/review/snow-leopard-redux">Tashi R Ghale</a>, high-altitude wildlife photographer and conservationist. “Here in Manang, herders would get Rs6,000 in compensation for a yak when the market rate was Rs20,000. The market rate is now Rs150,000 but they still get only Rs6,000. Even then, they have to wait for months.” Brian Peniston feels improving and tailoring compensation suitable to the landscape is of utmost priority, and the schemes need to be more accessible and effective as well as herder friendly. He adds, “Local governments should be handed authority in these matters, and it should be equal parts trust and verify. It is over-verification at the moment.” Climate breakdown has added to the challenge of snow leopard conservation. Either blizzards or winter droughts mean fewer prey for the mountain cats, this in turn has also led to leopards preying on livestock. Usually, the wild prey to livestock ratio in a snow leopard diet is 70:30. Blue sheep (pictured below) are the main prey species for snow leopards, but there is now competition with lowland spotted leopards which have moved up the mountains, while the Himalayan wolf has descended. The prey density may not have decreased, but predator species have more than doubled.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070156_f23ed8414be46782c90df4198d46c30f423d63d59f97343f89760283011c7c0b.jpg" data-media-id="editor_15" data-image-id="20250127070156_f23ed8414be46782c90df4198d46c30f423d63d59f97343f89760283011c7c0b" data-rendition-name="original" width="1400" height="1050" loading="lazy" alt="snow leopard conservation in Nepal"> <figcaption>The climate crisis has meant that lowland spotted leopards which have moved up the mountains, while the Himalayan wolf has descended, leading to a reduced number of blue sleep which is one of the main prey species for snow leopards. Photo: SHAILENDRA THAKALI</figcaption> </figure>  Other disrupters include <a href="https://nepalitimes.com/multimedia/the-human-cost-of-nepal-s-yarsa-gold-rush">overharvesting of yarsagumba</a> and increased movement in this fragile landscape, with adverse impacts on all wildlife, not just snow leopards. Expansion of the road network to the remotest corners of the country is another concern, adding to the risk of human-wildlife conflict and poaching.&nbsp; “There has been much research on snow leopard behaviour in the last 30 years but what we haven’t done nearly enough is study human behaviour,” says Peniston. Despite the challenges, the rebound of snow leopard populations has increased the opportunity to <a href="https://nepalitimes.com/banner/trekking-to-save-nepals-snow-leopards">snow leopard viewing eco-tourism</a>, as is being practiced in Dolpo.&nbsp; Says <a href="https://nepalitimes.com/review/ice-to-water-alv4lorf">Tashi R Ghale</a>: “Local communities here in Manang and Dolpo are doing what they can, but the Nepal Tourism Board needs to step in to promote snow leopard trekking and tourism. The co-benefits would motivate communities to protect the big cats.” &nbsp;&nbsp;&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250127070156_698d64632273185cecbcaca626c7c49861ba54a0930119843792572f01114942.jpg" data-media-id="editor_19" data-image-id="20250127070156_698d64632273185cecbcaca626c7c49861ba54a0930119843792572f01114942" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="snow leopard conservation in Nepal"> <figcaption>FIND ME: Elusive in nature, snow leopard sightings are rare and often only detected on camera traps (below). Spot the snow leopard in this picture taken by conservationist Tshiring Lhamu Lama in Dolpo, a hotspot for big cats in Nepal. Photos: TSHIRING LHAMU LAMA</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025012708018_42acdb2ba0c5941b1c3a89ede1bac048808d6424f4c70aadb68df6ab5176bbb6.jpg" data-media-id="editor_20" data-image-id="2025012708018_42acdb2ba0c5941b1c3a89ede1bac048808d6424f4c70aadb68df6ab5176bbb6" data-rendition-name="original" width="2041" height="1314" loading="lazy" alt="Snow leopard conservation in Nepal"> </figure>  &nbsp;

Sonia Awale

Ghosts of the Himalaya

Elephants are highly social and sentient beings, making them one of the most beloved animals in the wild. They are also reverred in the Hindu world as the half-human half-elephant Ganesh, the god of success and prosperity. &nbsp;
Tourists journey from all corners of the globe to Nepal to watch the Asiatic elephant both in the wild and in captivity, significantly contributing to the nation’s economy. It is therefore essential to champion sustainable tourism that enriches both the economy and the welfare of captive elephants.&nbsp;
As the demand for elephant-based tourism grows, an increasing number of private owners and hotels have begun to keep the pachyderms. Many of them are captured from the wild and trained to be tame, while others are born in captivity.&nbsp;
Unfortunately, many owners remain unaware of the basic ecology and behaviour of elephant herds and their habits. People who own or pay to see elephants should know how to handle the mammals responsibly and refrain from endorsing harmful practices.
The ongoing Elephant Festival in Chitwan to welcome the New Year <a href="https://www.indiatoday.in/movies/celebrities/story/john-abraham-letter-nepal-minister-chitwan-festival-brutal-elephant-games-ban-2653054-2024-12-20">has drawn much criticism nationally and from around the world</a>, especially 'games' like elephant polo and football. Despite the ban on certain activities during the festival, some organizers attempted to continue with elephant polo and similar events, which were ultimately rejected.
Income from tourism seems to be too tempting for many owners to continue employing elephants for entertainment, which involves psychologically and physiologically stressful training sessions to make elephants submissive and obey orders.
Understanding the basic biology of elephants is essential for promoting their well-being. Elephants are social beings with highly developed cognitive skills. They live in closely knit matriarchal family groups. The loss of or injury to a family member can lead to profound distress, mirroring human grief.
A calf is born into the herd after a gestation period of 24 months and mothers care for their newborns until they can feed on their own. The mother-calf bond is unique and remarkable, with mothers going to great lengths to protect their young.&nbsp;
Elephants communicate through calls, touch and chemical signals (pheromones). They typically live up to 60 years, much like humans. Their home ranges vary from 100-400 sq km, demonstrating the need for these megaherbivores to roam far and wide in search of resources and to favour their reproduction and survival.&nbsp;
When in captivity, it is critical to recognise elephants’ fundamental biological and behavioural needs, including maintaining social interactions, facilitating communication, ensuring proper rest and foraging, and, importantly, providing adequate space.
Most elephants used for safari tourism have been kept in captivity for extended periods, rendering them unsuitable for rewilding. To support their care, many private business owners host elephant safaris, organise festivals, or rent them out for marriage processions.&nbsp;
Given the limited understanding of the potential negative effects on elephants’ well-being, engaging them in unnatural activities, playing football, polo, painting, or spraying toxic colours on their skins should be stopped. Many of elephants have endured harsh training during their early lives in captivity and exposing them to extreme unnatural activities can exacerbate post-traumatic stress disorders.&nbsp;
Loud music, long periods of standing, and separation from their calves can elevate stress levels, resulting in aggressive behaviour. Disease transmission between humans and elephants can also happen when fed by tourists. It would be more beneficial for hotel owners and private businesses to prioritise activities that resonate with the natural behaviours of elephants, like conducting elephant walks instead of elephant safaris. Here are some ideas:
1. &nbsp;&nbsp;&nbsp;Walk-a-talk sessions: Invite tourists to walk and observe elephants grazing, bathing, or behaving naturally from a safe distance, completely avoiding activities that involve directly touching them, accompanied by educational talks on the biology, and cultural significance of the animals and mahout-elephant relations.&nbsp;
2. &nbsp;&nbsp;&nbsp;Natural behaviour showcases: Let tourists observe the natural social interactions of elephants, including mother-calf bonding, without direct visitors’ involvement.
3. &nbsp;&nbsp;&nbsp;Volunteer programs: Encourage tourists to participate in managing existing facilities by brainstorming ideas for enrichment activities, observing and learning about elephant foot care, engaging in plantation initiatives, and collecting fodder.
4. &nbsp;&nbsp;&nbsp;Creative art activities: Engage tourists in elephant-themed art projects, which local communities can market. This initiative will support local economies while promoting welfare efforts.&nbsp;
5. &nbsp;&nbsp;&nbsp;Knowledge development: Organise sessions on elephant science and conservation issues, actively engage tourists in formulating ideas and concepts, and reward participants for their creative contributions.
These activities can benefit hotel owners while setting a powerful example for other captive facilities worldwide, creating a wave of positive change that attracts more tourists. By embracing these sustainable practices, Nepal can emerge as a global leader in responsible elephant tourism, harmonising economic growth with animal welfare while crafting a safe haven for these incredible creatures.
Sanjeeta Sharma Pokharel is an elephant biologist exploring elephant ecology, conservation physiology, wildlife endocrinology and palaeontology. She is an Assistant Professor at The Hakubi Center for Advanced Research at Kyoto University.

Making festivals elephant-friendly in Nepal

Animal tracking is an art that has been practiced by traditional peoples for thousands of years for hunting and survival. Gathering evidence about an animal with tracks, scat, and other signs, they locate, trail, and interpret its behaviour in the wild.&nbsp; In Nepal, although indigenous people like the Raute, sikari hunters and a few naturalists use tracking, the knowledge is diminishing. Between 1993-1995, I lived in what was then the remote village of Khandbari of Sankwasabha district to help establish the 2,300 km2 Makalu-Barun National Park. I started making and collecting plaster casts of the mammal tracks encountered along the forest trails, riverbanks, fields, and alpine areas.&nbsp; My friend and co-manager was Narayan Poudel who was tragically killed in the 2006 helicopter crash in the Kanchenjunga Conservation Area. He was enthusiastic about the collection and encouraged me to make plaster casts of as many tracks as possible that could be used in a natural history book about the Makalu-Barun National Park someday. Natural History of the Wild Side of Everest by Frances Klatzel was eventually published. My main teachers were the Rai sikari hunters whom accompanied me on treks through the park. They had grown up learning about the forests, animal tracks, and hunting and trapping (paso) techniques. They were also experts at identifying edible, utilitarian, and medicinal plants, and could live quite comfortably for months if given nothing more than a kukuri and a little salt. Hunting was prohibited in the national park and buffer zone but there were local people with a hunting background who were among the best naturalists that I had ever encountered. They were fluent in the flora and fauna of the forests in which they lived. They could mimic dozens of bird and animal calls, follow a trail over solid rock, and often knew the names of the birds, mammals, and reptiles in three languages. I observed my guide Bhakta Ram Rai examine a set of fresh tracks made the night before just outside of our camp near Walung. Just on the basis of that track he could infer that the tracks were rounded, wider than long, with three-lobed footpads and four, somewhat rounded toes. &nbsp;No claw marks, except occasionally at steep and muddy trail inclines. &nbsp; The animal was large, walking, unhurried, with a body length of about 1.5m, shoulder height of 40cm, and weight of approximately 50kg, most likely male. &nbsp;The tracks were made between 4 to 6 hours previously, just after the misty rain. It was the leopard which had dined on a barking deer recently.&nbsp; Fast forward to 2019. I had been to Nepal many times in the interim period and dozens of plaster casts I had made 25 years before remained stored in cardboard boxes in my basement wrapped in Rising Nepal newspapers from 1994.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240603040640_2e6b41d0d5a1eea47460289caa4a16ecf3ae0297e1abe76120ce2b3f659309aa.jpg" data-media-id="editor_0" data-image-id="20240603040640_2e6b41d0d5a1eea47460289caa4a16ecf3ae0297e1abe76120ce2b3f659309aa" data-rendition-name="original" width="640" height="480" loading="lazy" alt="Mammal tracking in Nepal"> <figcaption>Rubber molds of various Himalayan mammals presented to the Natural History Museum in May of 2022.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240603040640_d8e9fa64038b6bc232a12744f103cb5fd97d674671bea4bea5d163fe7ae43195.jpg" data-media-id="editor_1" data-image-id="20240603040640_d8e9fa64038b6bc232a12744f103cb5fd97d674671bea4bea5d163fe7ae43195" data-rendition-name="original" width="2448" height="3264" loading="lazy" alt="mammal tracking in Nepal"> <figcaption>Silicone rubber track molds (left) and the plaster casts from which they are made (right) for (top to bottom) sambar, Himalayan black bear, and tiger.</figcaption> </figure>  &nbsp;I was able to make 30 or more plaster casts of bear, leopard, barking deer, tiger, chital, sloth bear, snow leopard, wild buffalo, blue sheep, and pika tracks, and turn them into a silicone rubber moulds to make them durable, so they could be used as a teaching tool for students of natural history. The Natural History Museum in Kathmandu has a collection of over 50,000 plant, animal, and fungi. Its head Ganesh Bahadur Thapa was enthusiastic about using the track casts as an educaitonal tool and they are currently on display there together with later collections of snow leopard, blue sheep, Tibetan wolf casts, as well as Tarai species.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240603040644_9746d8deb0a89c60a53bfa4097ecef1c43e258bad56842d971c2795935880ab8.jpg" data-media-id="editor_2" data-image-id="20240603040644_9746d8deb0a89c60a53bfa4097ecef1c43e258bad56842d971c2795935880ab8" data-rendition-name="original" width="2976" height="1984" loading="lazy" alt="mammal tracking in Nepal"> <figcaption>Students at the Basha Valley Shgar in Balistan, Pakistan examine a plaster cast they made from a silicone rubber mold of a snow leopard track during “Snow Leopard Day.” Photo: Baltistan Wildlife Conservation and Development Organization</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240603040644_ad8be607af056524db03bc56487150f29018a03d226cd88a41f7d3a8374ca61f.jpg" data-media-id="editor_3" data-image-id="20240603040644_ad8be607af056524db03bc56487150f29018a03d226cd88a41f7d3a8374ca61f" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="mammal tracking in Nepal"> <figcaption>Several of the silicone rubber mammal track molds are displayed at the Natural History Museum.</figcaption> </figure>  Ideally, the next step will be to develop mammal tracking and natural history educational programs for students throughout Nepal as they ahve in Baltistan in Pakistan. “Making school children aware of snow leopard behaviour and its habitat, and teaching them about tracks and tracking from a young age will significantly contribute to survival of the species,” says Ghana Gurung, director of the WWF Nepal.&nbsp; Wildlife educational programs are particularly important at a time when Nepal becomes more and more urbanised, with children spending less and less time in the natural world. Tracking opportunities abound even on the outskirts of towns. Common leopard, wild boar, and barking deer tracks, for example, can be found along the sides of the roads on the Kathmandu Valley rim.&nbsp; A basic knowledge of tracks and tracking would also be of immense value to Nepal’s growing numbers of natural history and trekking guides, most of whom seem to be fluent in birds and mammals, but lack the interpretational skills of their forebears. Natural History Museum staff will also be trained in mould making techniques so that its tack collection can continue to grow. Says Ganesh Bahadur Thapa of the Natural History Museum: “The first mammalian silicone rubber moulds amassed over three decades of work in Nepal is now a valuable asset of the museum. It can enhance awareness of wildlife in Nepal, and contribute to conservation efforts.”&nbsp; Alton C Byers, PhD is Senior Research Scientist at the Institute for Arctic and Alpine Research (INSTAAR), University of Colorado at Boulder in the United States.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240603040644_5d8acfd4a58cc5659fbd96f10e5d7bd287d48760a38150480abab5137d93276c.jpg" data-media-id="editor_4" data-image-id="20240603040644_5d8acfd4a58cc5659fbd96f10e5d7bd287d48760a38150480abab5137d93276c" data-rendition-name="original" width="4000" height="3000" loading="lazy" alt="mammal tracking in Nepal"> <figcaption>Ganesh Bahadur Thapa (fourth from left) and Alton C Byers (third from left) at the Natural History Museum in Kathmandu in May 2023.</figcaption> </figure>  Natural history of the planet ‘Animal tracks are the transient reminders of who has passed and what they were doing – in short, a paragraph in the maker's life history book. Normally tracks are gone for eternity but casts retain the story of sentient beings for others to read, comprehend and contemplate through a thoughtful naturalist's mind. Learn to read the story. &nbsp;Preserve a track, save the natural history of planet earth.’ -Dr Jim Halfpenny, President, A Naturalist's World, Gardner, Montana, USA

Tracking Himalayan wildlife

Nepal’s <a href="https://nepalitimes.com/business/terai-arc-honour" target="_blank">Terai Arc Landscape</a> (TAL) was recently recognised as one of the seven UN World Restoration Flagships for involving local communities to protect the 2.5 million hectare biodiversity hotspot on the border with India. Despite the region’s 7.5 million human population growing rapidly, the transboundary conservation effort has tripled the number of tigers in Nepal from 121 to 355 in the past 14 years, and doubled it on the Indian side to 819. “The success is all the more remarkable because of the rising human population and new infrastructure,” said Ghana Gurung of World Wildlife Fund (WWF Nepal) at the Saving Nepal’s Tiger and Livelihoods dialogue in Kathmandu on Tuesday. The <a href="https://files.worldwildlife.org/wwfcmsprod/files/Publication/file/5nxtq5ipb1_cfp_web.pdf" target="_blank">Terai Arc Landscape initiative</a> was launched by the Nepal government even though the country was going through a conflict in 2001. It has mobilised local communities in forest protection and anti-poaching units, and promoted eco-tourism — benefiting 500,000 households. “Conserving tigers was the key component of poverty reduction, this was not conservation for conservation’s sake only, but contributed to Nepal’s development,” said Valerie Hickey, Global Director for Environment, Natural Resources and Blue Economy at the World Bank which co-sponsored the Dialogue. “Nepal has grown faster because you have grown greener."  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240314100316_e39f7bdb451f752b753b1d8fc4e590196afd5cd21e2456443557c2eafb6c5c82.jpg" data-media-id="editor_2" data-image-id="20240314100316_e39f7bdb451f752b753b1d8fc4e590196afd5cd21e2456443557c2eafb6c5c82" data-rendition-name="original" width="1915" height="1443" loading="lazy" alt="Tiger conservation and economy in Nepal"> <figcaption>Photo: WWF</figcaption> </figure>  Studies around the world have shown that every dollar spent on nature conservation can yield up to $6 in economic development, creating jobs and raising living standards, and in the process communities on the fringes of national parks understand that protecting nature is good for the economy and ecology. Chitwan is a prime example of this. After tigers were nearly driven to extinction because of hunting, poaching and logging up to the 1960s, Chitwan National Park’s success in reviving its tiger population has boosted the economy, with 3% of the adults depending on eco-tourism jobs. Tiger range countries met in St Petersburg in 2010 and set a target to double their populations in 12 years. Nepal did not just double its tiger numbers but nearly tripled it. As a keystone species at the top of the food chain, saving tigers has also meant that its habitat was protected. The World Restoration Flagship awards are part of the <a href="https://www.decadeonrestoration.org/" target="_blank">UN Decade on Ecosystem Restoration</a> led by the UN Environment Programme (UNEP) and the Food and &nbsp;Agriculture Organization (FAO). It aims to prevent, halt, and reverse the degradation of ecosystems on every continent and in the ocean. Other ecosystems awarded were a mangrove project in Sri Lanka, an initiative to re-green African agriculture, community forestry in Peru, and restoring Mediterranean forests after devastating fires. Speakers at this week’s Dialogue, however, pointed out that <a href="https://nepalitimes.com/editorial/naturally-nepal" target="_blank">Nepal’s success in tiger conservation</a> is presenting new challenges: increase in <a href="https://nepalitimes.com/here-now/wildlife-people-coexistence-in-nepal-national-park" target="_blank">human-wildlife contact</a> and ensuring that <a href="https://nepalitimes.com/banner/in-conservation-nepal-is-not-out-of-the-woods-yet" target="_blank">over-development of nature areas </a>does not damage what has been saved. “We should not kill the goose that lays the golden eggs,” warned WWF’s Ghana Gurung, <a href="https://nepalitimes.com/here-now/nepal-s-tiger-conservation-too-successful" target="_blank">highlighting the dangers</a> of new roads, transmission lines and irrigation canals going through national parks, upstream watershed conservation, and climate breakdown.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2024031306038_55789e111398f214fdb9bd6f3ac07cab093202995654bbd678184e5d5beefe16.jpg" data-media-id="editor_8" data-image-id="2024031306038_55789e111398f214fdb9bd6f3ac07cab093202995654bbd678184e5d5beefe16" data-rendition-name="original" width="810" height="540" loading="lazy" alt="Tiger conservation in Nepal"> </figure>  Wildlife-friendly infrastructure including underpasses for animal movement on the upgraded Narayanghat-Butwal Highway was cited as an example of the way forward. Camera trap images have shown new overpasses over irrigation canals in Bardia are being regularly used by tigers. “Structures allowing wildlife movement may make projects costly now, but in the long-run they will save money,” said Gurung, adding that while Nepal could take soft loans from World Bank and other creditors for new highways and transmission lines, wildlife friendly infrastructure should be as grant components, since Nepal will be protecting endangered species for the planet, and not just for itself. Nepal has doubled its forest cover to 45% of the country’s area in the past 30 years, and 23% are protected areas. It reflects a <a href="https://nepalitimes.com/latest/2-nepal-tiger-reserves-awarded" target="_blank">high priority given to nature conservation</a> by successive governments since the 1980s. However, poor governance and lack of accountability are still a problem. The Ministry of Forests, for instance, appears to regard forests as a resource to be exploited and not protected. &nbsp; Nepal’s previous <a href="https://nepalitimes.com/here-now/conservation-vs-conservatives" target="_blank">Forest Minister Birendra Mahato</a> of the JSP floated a proposal last year to allow trophy hunting of tigers, allowing tourist resorts inside national parks and dismantling other achievements like <a href="https://nepalitimes.com/banner/who-now-owns-nepals-forests" target="_blank">community forestry</a> by allowing ‘forest management’. The Nijgad airport proposal would log the last native forest in the eastern Tarai. The threats to Nepal’s <a href="https://nepalitimes.com/here-now/nature-without-borders" target="_blank">internationally recognised successes</a> in nature conservation therefore comes not from the people living on the fringes of protected areas, but from <a href="https://nepalitimes.com/editorial/don-t-fix-what-ain-t-broke" target="_blank">government officials</a> pushing unsystematic infrastructure and backtracking on legislation.

Saving tigers to save the economy

<a href="https://archive.nepalitimes.com/article/nation/Tsum-valley-even-more-difficult-reach-with-earthquake-and-monsoon,2441">The sacred valley of Tsum</a> lies in the Himalayan rain shadow behind Ganesh Himal, and has set an example for harmonious coexistence between human beings and nature. Much of this do no harm philosophy emanates from the belief of the people there in Tibetan Buddhism and in particular the <a href="https://nepalitimes.com/banner/bon-voyage">animist Bön faith</a> which they share with many other secluded valleys in the Himalayas. Tsum Valley is only 60km on a straight line northwest of Kathmandu in Upper Gorkha district on the border with China. It comprises two local wards: Chumchet and Chhekampar under the Chum (Tsum) Nubri rural municipality. <a href="https://archive.nepalitimes.com/article/nation/nation-road-from-nowhere-to-nowhere,549">Tsum Valley</a> was not always a peaceful place. More than 100 years ago, legend has it, a major conflict arose between two communities and when it became impossible to resolve it internally, the Tsumpa invited a high-profile monk from Dragkar monastery in Tibet. They also summoned the Drukpa Lama Ngawang Palsang from Bhutan who at the time was also residing at Dragkar.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023101912104_216e00b87f56991be20b881b99352305716b628c093c9381cfb1859734f45c5b.jpg" data-media-id="editor_3" data-image-id="2023101912104_216e00b87f56991be20b881b99352305716b628c093c9381cfb1859734f45c5b" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Tsum Valley in Nepal NT"> <figcaption>Mani walls along the fields of Tsum.</figcaption> </figure>  The Drukpa Rinpoche resolved the conflict successfully, and is also credited for advising local people to adapt to drought, famine and pestilence which was happening frequently at the time. Locals were so pleased that they asked Drukpa Rinpoche to reside permanently in Tsum, who in return got the people to adopt a communal edict for peace and harmony with nature, thereby establishing the tradition of Shargya in 1920. Read also: <a href="https://nepalitimes.com/banner/the-courage-and-endurance-of-the-langtangpa">The courage and endurance of the Langtangpa</a>, Austin Lord The term Shargya means (hundreds of) commitments taken by the people or community collectively. It was put into writing on a wood block in Tibetan script and then thumb printed. They were:&nbsp; 1. No to slaughtering (of animals, or humans) 2. No setting traps (hunting) 3. No bee-keeping 4. No selling of domestic animals for commercial purpose (mostly to Tibet and lower valleys)  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023101912108_968ea2c1199f4b4a9cc6bd007a537b4fee1fa6c57721eafef9bd880a894d5562.jpg" data-media-id="editor_5" data-image-id="2023101912108_968ea2c1199f4b4a9cc6bd007a537b4fee1fa6c57721eafef9bd880a894d5562" data-rendition-name="original" width="1125" height="1500" loading="lazy" alt="Tsum Valley in Nepal NT"> </figure>  This indigenous knowledge holds its origin from the ethic of Tibetan Buddhism, and is similar to the non-violence practiced in <a href="https://nepalitimes.com/banner/the-greening-of-the-khumbu">Khumbu</a> and other Himalayan valleys. In the few select communities of the neighbouring valley of upper Nubri below <a href="https://archive.nepalitimes.com/news.php?id=13693">Mt Manaslu</a>, local monks have intervened to stop the slaughter and consumption of livestock as well as a blanket ban on wildlife hunting. The Shargya tradition in Tsum has withstood the test of time and evolved through different historical phases. It saw war and conflict when Tsum Valley became the launching pad for Khampa guerrilla raids on the Chinese military in the 1960s. The 1966 documentary ‘<a href="https://www.imdb.com/title/tt7805632/">Raid into Tibet</a>’ by George Patterson and Adrian Cowell showed the two British journalists sneaking into Tsum to make the film, aided by the Khampa fighters.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20231019121016_22033d7474fe455d5524930bbc74b882e2657de3871664aff46057f3a681d76e.jpg" data-media-id="editor_9" data-image-id="20231019121016_22033d7474fe455d5524930bbc74b882e2657de3871664aff46057f3a681d76e" data-rendition-name="original" width="698" height="501" loading="lazy" alt="Tsum Valley in Nepal"> </figure>  Today, surviving elders recall the violence of the time. It did not just affect the livelihood of locals, it also violated the Shargya ethos because the guerrillas slaughtered many yaks and wildlife. Following the defeat of the Khampa by the Royal Nepal Army, Nepal’s border police post was set up in Tsum in the 1970s. But while the move lessened the influence of the guerrillas, there was a language barrier between locals and the lowland police who were unaware of the region's non-violent tradition.&nbsp; This was eventually resolved after the Shargya edict was translated into Nepali. The 2015 Constitution drafting exercise and the introduction of the ILO convention on Indigenous and Tribal Peoples Convention also played a role in the local people embracing their century–old tradition. People of Tsum consider Shargya an everyday practice handed down over generations. It is a way of living that brings positive change within individuals, as well as in the external environment.&nbsp; The idea is not to commit harm on other sentient beings and nature on which they depend. Shargya is a communal edict, a certain set of oaths taken by people. If violated, people will need to pay a fine.&nbsp; The decision to declare Chumchet (lower Tsum) as Shargya territory and the 2012 Tsum Shargya Festival cemented the tradition. Prime Minister Baburam Bhattarai attended the festival to sign the Shargya ethos declaring Chumchet and Chhekamapar as zones of non-violence, and a Shargya preservation committee was formed.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20231019121012_0cbd9f2b1afacc421550ccdcdb8c74a357af71fdbd58e0f0f21daf1b5a7e8d9a.jpg" data-media-id="editor_10" data-image-id="20231019121012_0cbd9f2b1afacc421550ccdcdb8c74a357af71fdbd58e0f0f21daf1b5a7e8d9a" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Tsum Valley in Nepal NT"> <figcaption>Tsum festival signing ceremony by founder reincarnate Drukpa Rinpoche in 2012.</figcaption> </figure>  The committee teaches the younger generation about the tradition, and also patrols the area to prevent hunting, animal slaughter, deforestation, and wildfires. If there is an extreme violation of the norms, an individual can even be exiled from the valley. Committee members are rotated every five years, and a centennial celebration slated for 2020 had to be postponed due to the pandemic.&nbsp; Locals say the indigenous edict in creating a peaceful, harmonious and resilient community has helped adapt to the <a href="https://nepalitimes.com/banner/climate-change-is-a-disaster-in-the-nepal-himalaya">climate crisis</a>.&nbsp; They say the region has never suffered a severe drought, famine or major conflict after the introduction of Shargya. They say individual behaviour change from Shargya ethos has helped create a balanced coexistence between humans, &nbsp;nature and sentient beings. Farmers in Tsum do not use chemical pesticides, they minimise the use of plastic. Locals also worship the mountains and rocky cliffs as their protectors, and treat water, forest and wildlife as invaluable divine treasures.&nbsp; Read also: <a href="https://nepalitimes.com/multimedia/the-organic-uncle-of-chitwan">The 'Organic Uncle' of Chitwan</a>, Anita Bhetwal As a result, trekkers and visitors to Tsum Valley today see freely roaming wildlife such as the Blue Sheep, the Himalayan Tahr, <a href="https://nepalitimes.com/banner/trekking-to-save-nepals-snow-leopards">Snow Leopard</a> and Black Bears in the villages and farms, unafraid of humans.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20231019121012_f8da4618c7f0484fc9aff18b95059f55218086a6832a85ba6f0f522125553c5f.jpg" data-media-id="editor_14" data-image-id="20231019121012_f8da4618c7f0484fc9aff18b95059f55218086a6832a85ba6f0f522125553c5f" data-rendition-name="original" width="1500" height="967" loading="lazy" alt="Tsum Valley in Nepal NT"> </figure>  However, despite its remoteness, <a href="https://nepalitimes.com/here-now/building-back-a-beyul-in-tsum">Beyul Kyimolun</a> is not a hidden valley anymore. There are challenges arising from <a href="https://nepalitimes.com/banner/new-high-way-to-dolpo">haphazard tourism and road construction</a>.&nbsp; But people are also promoting homestays and small guesthouses over modern amenities. Responsible tourism complemented by the indigenous culture has further cemented Shargya as a unique and resilient tradition. Tsum Valley today teaches us how an intergenerational commitment can change the world for the better at a time when people are more individualistic than ever before. It is a perfect blend of religious practice and a social construct, preparing the community for the changes and crises to come.&nbsp; Pema Norbu Lama is a research associate and social entrepreneur from Tsum Valley.&nbsp; This article was written prior to the recently held Tsum Centenary Festival and therefore might lack certain updated information of the communal edict. Please refer to pocket book prepared by the organising community for updated information.

Do no harm

One of the few arenas for which Nepal has got well-deserved international praise is conservation. Nearly a quarter of the country’s area is protected, the <a href="https://nepalitimes.com/banner/how-many-tigers-in-nepal">wild tiger population</a> has tripled in 12 years, rhino poaching has been curbed, and forest cover has doubled in the past 30 years to 45% of Nepal’s area.&nbsp; And that makes Forest and Environment Minister Birendra Prasad Mahato of the JSP salivate. He is the architect behind a series of proposals that could undermine Nepal’s hard-earned conservation achievements, forgetting that his portfolio is for protecting forests, not destroying them. Nepal was the first tiger range country to not just double but nearly triple the population of big cats. The minister now wants to auction tiger trophy hunting licenses because Nepal has “too many tigers”.&nbsp; “Beyond just the unethical and unscientific, the proposal to cull tigers is illegal, illogical and unimplementable,” says <a href="https://archive.nepalitimes.com/article/interview/Hemanta-Mishra-on-eco-tourism-in-Nepal,1029">Hemanta Mishra</a>, one of the founders of <a href="https://archive.nepalitimes.com/article/review/chitwan-national-park-handbook-book-review,1612">Chitwan National</a> Park in 1973, which rescued Nepal’s tigers and rhinos from the brink of extinction.&nbsp; “The proposal violates the CITES treaty and Nepal’s own laws. Even if super-wealthy foreigners shoot tigers in Nepal, they will certainly be breaking the laws of their own countries if they take the trophies back. In short, it ain’t doable,” says Mishra, who is now Global Ambassador at <a href="https://wellbeingintl.org/">WellBeing International</a>. Indeed, many find Minister Mahato’s assertion laughable that Nepal can earn up to $25 million through tiger hunting licenses and that would underwrite the cost of maintaining national parks.&nbsp; The tiger is on Appendix 1 of CITES, and Nepal is among 184 countries to have signed this international treaty. Nearly half of all <a href="https://nepalitimes.com/here-now/wildlife-people-coexistence-in-nepal-national-park">tourists coming to Nepal visit national parks</a>, and there are growing numbers of Nepali tourists also contribute to local jobs and income.&nbsp; In fact, 90% of the revenue of the parks is from tourism. Chitwan and <a href="https://nepalitimes.com/here-now/nepal-s-tiger-conservation-too-successful">Bardia</a> are world class national parks and any loss of biodiversity would undermine tourism. Admittedly, the increase in tiger numbers has affected prey density forcing some to venture outside national parks and leading to contact with villagers outside. Expansion of forests has also led to crop loss from wildlife. There are protocols in place to deal with man-eating tigers, and crop damage by wildlife.&nbsp; The government is trying to dismantle other areas in which Nepal has achieved success, like <a href="https://nepalitimes.com/banner/who-now-owns-nepals-forests">community forestry</a>, by allowing ‘management’ of trees. It is strongly backing the Nijgad Airport project that would decimate the last remaining native forests in the eastern Tarai, and it is drafting a bill to amend laws to allow resorts, hotels and infrastructure inside national parks. &nbsp; “Minister Mahato clearly has no understanding of how conservation works,” says environmentalist Babu Krishna Karki. “Someone who dreams of making a national park a source of revenue doesn’t know the first thing about conservation. How can he consciously spout such nonsense?”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20230915050944_6bbe3df3771b76221ad7902060ee1f567309531f4254dc0376238eb56f2e1ed6.jpg" data-media-id="editor_7" data-image-id="20230915050944_6bbe3df3771b76221ad7902060ee1f567309531f4254dc0376238eb56f2e1ed6" data-rendition-name="original" width="1800" height="1200" loading="lazy" alt="Birenda Mahato Forest Minister"> <figcaption>Forest and Environment Minister Birendra Prasad Mahato. Photo: RSS(Photo: HARRAM BHETUWAL)</figcaption> </figure>  Minister Mahato has accused national park employees of colluding with wildlife poachers, and even blamed international development partners of making money from Nepal’s achievement in <a href="https://nepalitimes.com/here-now/nature-without-borders">tiger conservation</a>. Mahato was appointed forest minister in May by Upendra Yadav’s Tarai-based JSP and has been brazenly trying to find ways to cash in by allowing extractive projects inside national parks. Given this government’s lack of transparency and impunity for corruption, he may well get his way. “We have to be very careful not to kill the goose that lays golden eggs,” warns Ghana Gurung of WWF Nepal. “Tiger culling is an absolute no-no, and any decision to allow resorts inside national parks has to be consultative and transparent.” Indeed, Tarai national parks like Chitwan, Parsa, Bardia already face threats from encroachment, poaching, river pollution, and the climate crisis. Allowing <a href="https://nepalitimes.com/banner/in-conservation-nepal-is-not-out-of-the-woods-yet">infrastructure like roads, railways and irrigation canals inside</a> them will further damage the ecosystem. &nbsp; Mahato has formed a task force under the Director General of the Forest Department Shivkumar Wagle to relax the restrictions to collect Tamarix dioica, a kind of lichen locally known as jhau that has medicinal properties. A ban has been in place in harvesting this shrub since 2010.&nbsp; Botany professor Krishna Kumar Shrestha says that some lichens found in branches of trees or on rocks are <a href="https://nepalitimes.com/banner/between-existence-and-extinction-in-nepal">rare species</a>, and as such should be studied thoroughly first. “We have to ensure the reproduction of those lichen species before lifting the ban otherwise we are destroying biological diversity,” he adds. Experts who have spoken against Mahato’s proposals are being sidelined by his ministry. &nbsp;Forest Secretary Rewati Raman Poudel was transferred after he raised objections and was replaced by Deepak Kharel of the Department of National Parks and Wildlife Conservation. Mahato himself has no background in conservation, and his only claim to fame is that he is the brother of Belarussian billionaire of Nepali origin Upendra Mahato, and was the chair of Machhapuchche Bank and has investments in hydropower.&nbsp; As minister, Mahato has also exerted pressure to pass the EIA of the Rs3 billion Pathibhara Cable Car project which is opposed by the local indigenous Yakthung Limbu people. He has also forced officials to ignore EIAs on several <a href="https://nepalitimes.com/news/balance-of-power">hydropower projects</a> in which he has investments. The National Park and Wildlife Conservation Act has provisions to operate facilities inside the park for tourism, but the regulation stipulates that any decision has to be transparent so it does not impact on the ecosystem. Under Nepal’s current governance climate, that is problematic.&nbsp;

Conservation vs Conservatives

Denizens of Kathmandu need to know that there is a wilderness area of super rich biodiversity just a 30-minute drive from the Ring Road. The 2,750m high Pulchoki is the highest point on the Valley rim, and a favourite picnic spot for the citizens of Kathmandu. Every weekend and on holidays hundreds of noisy picnickers flood the forest of Pulchoki in Godavari, and the blaring music and shouting scares the animals away. They also leave piles of trash. Unlike national parks like Shivapuri or Chitwan, Pulchoki is not guarded by the army. Yet its forests have been largely protected because of its steep slopes and community forestry groups lower down. And despite the destruction of trees by charcoal burners in the past, Pulchoki still shelters a wide variety of interesting mammals, rodents and reptiles. Though these denizens are not as large or outstanding as their relatives in national parks, they are still fascinating for wildlife spotters. The slopes are steep, some rocky cliffs, thickets, ravines, all cloaked in a cloud forest of oak and rhododendron covered in orchids and lichen and an undergrowth thick with ferns. This makes it nearly impossible to see the animals, which is why any fleeting glimpse is so rewarding. The motorable road that meanders to the telecommunication tower at the summit is convenient for walking along, but that is not where the wildlife are. It is a matter of being at the right place, so the wildlife goes unnoticed as a result. But they are all there in the green shadows. Read also: <a href="https://www.nepalitimes.com/here-now/saving-dragonflies-to-save-pokhara">Saving Dragonflies to save Pokhara</a>, Durga Rana Magar <h2>Friends of the Forest</h2>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023082519088_5a2a1b7707abd0f0b6883ae5fbbff843e502fb37440015629cc6c9c57ec4f1e5.jpg" data-media-id="editor_1" data-image-id="2023082519088_5a2a1b7707abd0f0b6883ae5fbbff843e502fb37440015629cc6c9c57ec4f1e5" data-rendition-name="original" width="1333" height="1000" loading="lazy" alt="Where wild things are"> <figcaption>Barking Deer</figcaption> </figure>  I have been fortunate over the years to spot some of these friends of our forest, and here they are:&nbsp; If you hear a dog-like bark in the middle of Pulchoki forest (regardless of the hours), it is a harmless Barking Deer (Muntiacus muntjac) that is voicing an alarm. This small deer is very shy and is more often heard than seen. The only species of the deer family in this forest, it frequents wild bamboo thickets (Arundinaria sp.), especially when they sprout young shoots with the pre-monsoon rains. It travels along ravines and steep slopes, an instinctive precaution in avoiding danger from its predator, the only large resident carnivore (aside from human poachers), the Hill Leopard (Panthera pardus). Its grating raspy call during the mating season (generally in the summer and winter) often becomes the only indication that a leopard is lurking nearby. They prey on Barking Deer, and will occasionally lift a dog, a goat or a cow. It is only when a female is tutoring her young in the art of a ‘clean kill’ that the action seems irrational. Some years ago, three cows were killed in a single night in a village at the edge of the forest but were not eaten at all. They rarely harm humans, and do not deserve their blood-thirsty reputation. But one that is by definition blood-thirsty is the leech, which erupts from the undergrowth during the monsoon months.&nbsp; Read also: <a href="https://www.nepalitimes.com/here-now/nepal-s-wild-dogs-also-need-to-be-saved">Nepal’s wild dogs also need to be saved</a>, Maheshwar Acharya  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023082519088_acc609dd49e32e287e27f002275e926d98ecd4e84123e6d7c853e25d214eca52.jpg" data-media-id="editor_3" data-image-id="2023082519088_acc609dd49e32e287e27f002275e926d98ecd4e84123e6d7c853e25d214eca52" data-rendition-name="original" width="1333" height="1000" loading="lazy" alt="Where wild things are"> <figcaption>Yellow-throated Marten</figcaption> </figure>  The Yellow-throated Marten (Martes flavigula) is slightly larger than a rabbit with a black face, black feet and a long bushy black tail. This animal almost always hunts in pairs, both at night and in the day. This is a smart animal, which can open the hole of a bee hive with its sharp teeth, insert its tail, wriggle it around and pull it out along with angry but tasty bees. It also hunts the Indian Hare (Lepus sp.) and this is where working in pairs yields results as they zigzag to zero in on the quarry. The Marten also raids chicken coops in villages, to kill as many as it can with a clean bite through the head. The nocturnal Gray Himalayan Palm Civet (Paguma larvata) likes cherry-berries of the painu (Prunus sp.) when it ripens in April. The tree is tall, and the animal defecates just before its descent, which it does head first with utmost caution. The Indian Civet (Viverra zibetha) is comical in appearance, looking like a cross between the zebra and the raccoon. It visits the outer fringes of the villages and occasionally falls victim to dogs. It dines on smaller animals and likes to scavenge kitchen waste. Read also: <a href="https://www.nepalitimes.com/banner/between-existence-and-extinction-in-nepal">Between existence and extinction in Nepal</a>, Sonia Awale  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023082519088_06a62ff5f1173a5da9101d90dca2ff66086a3d53a1f0159724f38270d31a5ad7.jpg" data-media-id="editor_5" data-image-id="2023082519088_06a62ff5f1173a5da9101d90dca2ff66086a3d53a1f0159724f38270d31a5ad7" data-rendition-name="original" width="1333" height="1000" loading="lazy" alt="Where wild things are"> <figcaption>Orange-bellied Squirrel</figcaption> </figure>  The Jackal (Canis aureus) hunts chickens, stranded goats, insects and anything that hops, skips, jumps or flies is in its eat-if-you-can-catch menu. Its howls are like a saxophone "Boo-bah, booah, boooha…" and local people believe hearing it is inauspicious. It definitely is eerie, but what makes it even more eerie is the superstitious belief of the local people. The author has heard this call on six different occasions and this belief has come to pass in five of them. The Jungle Cat (Felis chaus) is much larger than the domestic house cat and its coat has a brownish dirty tint. Besides hunting rodents, wild cats have been known to make off with goat kids from the village. The Otter (Lutra sp.) has a plump dark-brown body but very few people have seen this animal colloquially known as “Oat”. Read also: <a href="https://www.nepalitimes.com/banner/economic-benefits-of-saving-the-ecology">Economic benefits of saving the ecology</a>, Diya Rijal  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023082519088_7b212b019285fadf1e1cb2b0ee7f484235352ec76163da38a308a6017f5d7eb1.jpg" data-media-id="editor_7" data-image-id="2023082519088_7b212b019285fadf1e1cb2b0ee7f484235352ec76163da38a308a6017f5d7eb1" data-rendition-name="original" width="1333" height="1000" loading="lazy" alt="Where wild things are"> <figcaption>Mongoose</figcaption> </figure>  The Mongoose (Herpestes sp.) is very cautious and keeps a safe distance from humans but can frequently be seen around settlements. Though this agile creature is noted for its skill in killing snakes, this activity has not been reported by any locals. Young chicken do fall prey. &nbsp;&nbsp; Among the snakes on Pulchoki is the Himalayan Pit Viper (Agkistrodon himalayanas) which is quite common and is most active during the night. Brownish with black patterns on its body makes it easy to spot as a poisonous one but its venom is not usually fatal. The other poisonous snake is the Green Pit Viper (Trimeresurus albolabris ) with striking iridescent green scales that camouflages it well in the foliage while it waits for prey, and is as poisonous as the Pit Viper. The King Cobra is a newcomer, though old texts mention it has been recorded in this area. A male and a female have been sighted on different occasions, both in and around ICIMOD Living Mountain Lab. Hibernation is in holes, under rocks, and sometimes in piles of rotting vegetation (including compost heaps). Read also: <a href="https://www.nepalitimes.com/here-now/republic-of-nepal-s-animal-kingdom">Republic of Nepal’s animal kingdom</a>, Sonam Tashi Lama and Janam Shrestha  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2023082519088_12e0513cfd2de58f8e99ecfcf0b1ab4e4ec60673fc69bbf744286a006dfb12fc.jpg" data-media-id="editor_9" data-image-id="2023082519088_12e0513cfd2de58f8e99ecfcf0b1ab4e4ec60673fc69bbf744286a006dfb12fc" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="Where wild things are"> <figcaption>Pangolin</figcaption> </figure>  The Himalayan Black Bear (Selenarctos thibetanus) can be dangerous if startled and can charge. There have been no reports of such attacks on Pulchoki, but it is prudent to be cautious. They climb trees to get at the acorns, leaving claw marks on the bark. The rare Pangolin (Manis sp.), the Giant Flying Squirrel (Petaurista petaurista), the Orange-bellied Squirrel (Dremomys lokriah) and the Indian Porcupine (Hystrix indica) are all harmless and have their homes in the forest. The last known Himalayan Tahr (Hemitragus jemlahicus) of Pulchoki was wiped out by poachers some years ago but the Wild Boar (Sus scrofa) has made a successful comeback. Actually, too successful because it has multiplied prolifically and raids farms. Pulchoki is also a birder’s paradise, with 360 of the 890 species of birds found in Nepal spotted here. It is also a refuge for a vast variety of butterflies, dragonflies and other insects. There are very few places in Nepal that have such a rich repository of wildlife in such a small area.&nbsp; Read also: <a href="https://www.nepalitimes.com/here-now/it-s-a-small-world">It’s a small world</a>, Ajay Narsingh Rana

Where wild things are

This is the 81st episode of Diaspora Diaries, a Nepali Times series in collaboration with Migration Lab providing a platform to share experiences of living, working and studying abroad. I went to Australia in 2008 because everyone was headed there. It was my first time leaving the country and my first job. My college helped me find work as a kitchen helper at a Brisbane restaurant.&nbsp; I did not know that being a kitchen helper meant washing dishes. I was young and did not know how to wash dishes or how to handle the steam, the hot water, and the busy kitchen. The utensils were thrown at the dishwashing station continuously, and water splashed on my face. My shoes and clothes were always wet. It was an on-call job. A couple of days into the job, I was asked to come in when I was at the movies. I refused. They fired me. That was that. I then worked on a farm, picking lemons and oranges. The lemon work was particularly hard because I would get cuts all over my hands. This hustle was not for me.&nbsp; Within a year in Australia, I decided to return to Nepal because the foreign life did not suit me. After spending eight months in Nepal, reality sank in. Nepal was not all that great either. I went back to Australia. On the plane, I befriended a Nepali woman who was homesick and a first time traveler. At the immigration in Australia, the officer noticed my long absence and started interrogating me. He noticed the Nepali woman waiting for me and asked who she was. Without thinking I lied that she was my girlfriend. That seemed to do the trick because he did not want us to be separated. He stamped my passport. She went her way. I went mine.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260127130112_5e7bfa6acc5f94d5f1905537e387c2d4169469679ace2b71de368912f3bd514f.jpg" data-media-id="editor_0" data-image-id="20260127130112_5e7bfa6acc5f94d5f1905537e387c2d4169469679ace2b71de368912f3bd514f" data-rendition-name="original" width="987" height="1004" loading="lazy" alt="DD 81 NT"> </figure>  In Sydney, I again found a dishwashing job at a fine dining restaurant. A Sri Lankan colleague helped me learn the job. The pace at which I had to do the dishes was insane but I got the hang of it in two weeks. I always dreamt of one day wearing the chef’s white coat. It commanded respect, I could tell. In addition to becoming good at my job washing dishes, I also had good language and networking skills so I built good relationships with colleagues. There was a need for a pizza chef at the restaurant. It was expensive to hire someone new, and they asked me if I was up for the job. I said yes even though I knew nothing about making pizzas. My Italian colleagues coached me and before I knew it, I became better than others at the job. Soon, I realised that I did not just want to make pizzas. Whatever I wanted to learn, I just asked seniors to take me under their wings and I would help without pay. They would agree but still pay me. It wasn’t a strategy per se, I genuinely wanted to learn. At some point, a Japanese sous chef in my restaurant and I had coincidentally applied to the same restaurant, and there, under him, I got to learn even more. Working with a Japanese chef is really difficult, but you learn a lot. He would sometimes even hold my hand with tongs dipped in hot water when I screwed something up. I worked in a few restaurants after this and was earning well. When one of my colleagues, a dishwasher, was let go unfairly, I decided to leave because I did not want to be a quiet bystander to this act. I returned to Nepal immediately after this.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026012719010_f33ba38bb5f86f1d33262fd0d7ccd09ed01f6cc52148ca3d4cd66c434b695730.jpg" data-media-id="editor_1" data-image-id="2026012719010_f33ba38bb5f86f1d33262fd0d7ccd09ed01f6cc52148ca3d4cd66c434b695730" data-rendition-name="original" width="1200" height="1600" loading="lazy" alt="DD 82"> </figure>  I started a restaurant called Ghumti, but it was struggling. The location of the restaurants was not good and it failed. I bought another restaurant in Darbar Marg. I was managing two restaurants when Covid hit. The rent kept piling up, and there was no revenue. I took a huge loss. I gave them up and returned to Chitwan and started making migration plans. I came across a job vacancy for Alba in Qatar by the famous Enrico Crippa. I still remember the heat when I got out of the airport in Doha, it was like entering an oven. Thankfully, I had a Nepali roommate who showed me around and helped me adjust.&nbsp; The hotel was still under construction, but training had started. We worked really hard for the opening and things went well. In 2023, we even won the Best MENA Restaurant award. But at some point in 2024, the international Crippa chain decided to leave.&nbsp; Some colleagues including the head chef left and I suddenly was put in charge. I had some head chef experience from Australia and had previous experience working in high pressure environments, so I stepped up. We had to start from scratch again, this time as Alba in Raffles, Doha.&nbsp; The name of our restaurant comes from the Alba white truffle, which is the best available and is expensive, selling at around 40,000 QAR per kg. We had heard the official announcement that the Michelin was coming to Qatar, and we worked even harder.&nbsp; Michelin inspections are strict, highly secretive and you have no idea you are being investigated. Even then, we were up for the game. We were ‘selected’ which meant we had potential.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026012719010_bab3a904af69603e9e79f333aeea89b035401c0c8d1750930107f3594ff1f565.jpg" data-media-id="editor_2" data-image-id="2026012719010_bab3a904af69603e9e79f333aeea89b035401c0c8d1750930107f3594ff1f565" data-rendition-name="original" width="1000" height="697" loading="lazy" alt="DD 81"> </figure>  I went to the award ceremony with low expectations. But because they announce the name alphabetically, Alba came first. I was very happy and felt validated. Being recognised as a Michelin one star restaurant is a huge achievement for us. My MD reminded me of a promise I had made of getting a Michelin tattoo if we got the award. I guess I will get it done when I come to Nepal next. My plan is to get a tattoo that captures my journey right from the dishwashing days.&nbsp; I have cooked for Obama, Beckham, Kaka, Trump, 50 Cent, Lindsay Lohan, you name it, because our restaurant is visited by high profile guests. At first, I used to feel the pressure. Now I view all guests as the same. The food you make is the same no matter who is eating it. I love the work. In fact, it does not feel like work. The rush in the kitchen, the atmosphere, the heat, the scent, I live for it. When I am not working, I get bored. It is like an addiction without which I get withdrawals. I want to contribute in introducing Nepali cuisine and ingredients in the worldstage. Nepalis overseas have a lot of potential in the hospitality sector. But my advice to youth is to focus on building a strong base and invest in learning. It is increasingly common for Nepalis to job hop for a salary jump. While other skills like language are also important, it is the hard skills that we really need to focus on. In our field of work, it is the plate that needs to speak.

Sky is the limit

During the 2022 election, populist candidates campaigned with algorithms and were elected mayors. In 2026, they are campaigning with AI-generated memes and videos. Four years ago, the idea that the most potent weapon in the next election in Nepal would be artificially generated clips of politicians beating each other up would have been science fiction. Yet, here we are: at a fever pitch of AI-based political content. Some are generated by the IT cells of political parties, while most are just produced and posted by young tech-savvy supporters of the new candidates. Most of them ridicule older leaders, and the predominant target is former prime minister K P Oli who was forced to resign after the September protests. On 20 January the TikTok account ‘iamfunnyman88’ posted a slapstick video in which former Kathmandu Mayor Balendra Shah is seen accosting ex-prime minister K P Oli with a giant bell (pictured), swinging it in Kung Fu Hustle style in what looks like Patan Darbar Square. Oli is sent splattered on the ground. K P Oli has become a symbol of the legacy parties and their aged leaders, and everything that is wrong with them. Balendra Shah represents the new protest candidate. The two are contesting from Jhapa-5, and it is turning out to be a prime ministerial race for 5 March. In another video, the RSP vs UML clash played out as a high-stakes war from the Mahabharat. Oli is a young warrior with a chiselled jaw and wearing a heavy golden armour ready to lead his followers to battle (pictured). A stylised Nepal flag flutters above him to the accompaniment of filmy dialogue.&nbsp; The videos are everywhere on TikTok, YouTube and Facebook. Many of the posts are hitting over 200,000 likes and 5 million views. Such content seems to be engaging more voters than speeches and door-to-door campaigning at the hustings. The videos are fake, but the numbers, and the attention they command, are very real.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026013014010_ed52fe3248b54eb4f9f391ee718e874a86c1b98297dde203800ad7b114bdacda.jpg" data-media-id="editor_0" data-image-id="2026013014010_ed52fe3248b54eb4f9f391ee718e874a86c1b98297dde203800ad7b114bdacda" data-rendition-name="original" width="2000" height="1000" loading="lazy" alt="Nepal election memes"> </figure>  At first, it looked like the RSP’s digital media presence was a joke aimed at getting easy-to-access publicity via the far-reaching arms of the algorithm. But it is looking like a carefully designed strategy promoting Balen Shah as the RSP’s star player in this election.&nbsp; In 2022, it was just for the mayor of Kathmandu. This time, Balen Shah is already being promoted in these videos as a winner who has defeated the legacy politicians.&nbsp; In previous elections in Nepal, political parties used to spend lavishly on the ‘masu bhat’ strategy — feeding heavy plates of mutton curry and rice to constituents in return for votes. Ideology was swapped for immediate caloric gratification often accompanied by free-flowing alcohol.&nbsp; But surely, the new voter is too sophisticated for this. Politicians insist they have rebooted their operating systems to serve this enlightened demographic. We are talking, after all, about the generation that brought down a government over 36 hours in September.&nbsp; The assumption is that young voters today are too aware and far too proud to trade democratic agency for something as crude as a plate of steaming mutton curry and rice.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026013014014_983476ba334f895b64cd8ea34bd0ad79c1632c428feb119c84477d8e929eb057.jpg" data-media-id="editor_1" data-image-id="2026013014014_983476ba334f895b64cd8ea34bd0ad79c1632c428feb119c84477d8e929eb057" data-rendition-name="original" width="2000" height="1000" loading="lazy" alt="Nepal elections meme"> </figure>  But the question is: are voters today any different? Aren’t these social media memes digital versions of the masu bhat that delivers a dopamine rush to voters? Watching the videos is entertainment that delivers a state of bliss, a protest against what is old but no enlightenment about how to get to the new. &nbsp; The I-cannot-go-a-single-minute-without-checking-my-phone demographic has leaned firmly towards politicians whose main focus is to be a social media star first, and an accountable politician second. More than 70% of Nepalis have smartphones now and most are hooked on data plans. The public has acquired a taste for a different kind of masu bhat - the digital kind. Instead of being made to slurp up the free spicy, fatty goat curry with deep guttural satisfaction, voters are being made to swallow easy-to-digest online clips to make serious voting decisions.&nbsp; After all, it is more fun than paying attention to a candidate’s policy proposals and actually thinking critically about the candidates.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2026013014014_eb3a9e0c50f4a47706a6695e78ae41556c3d9754c15d564d42fb0de3f4199999.jpg" data-media-id="editor_2" data-image-id="2026013014014_eb3a9e0c50f4a47706a6695e78ae41556c3d9754c15d564d42fb0de3f4199999" data-rendition-name="original" width="2000" height="1000" loading="lazy" alt="Nepal elections meme"> </figure>  TURNING POINT An important moment for the evolution of this digital masu bhat is the 2020 pandemic. It was just six years ago that the entire population was cut off from physical interaction. The phone screen became the sole mediator of social existence.&nbsp; Technology changes what we see as important, and this prolonged immersion fundamentally alters our perception of reality, training us to accept the flattened, binary logic of the algorithm as a substitute for the complex, multisensory texture of political reality. What is on the phone has started to dictate the questions we ask and the answers we accept. If it is not on the phone, it is starting to look irrelevant. The memes manufacture consent. Gerontocratic politicians habituated to legacy media have not fathomed the implications of this new virtual world. Everyone has been swayed by a good story since the beginning of time. Now, the phone has allowed millions of Nepalis to tell, retell, consume, and remix stories that would traditionally have huge barriers to entry. Consider the vegetable vendor killing time between customers, Gen-Z youth with no memory of the Maoist conflict, or the grandad who cannot distinguish an AI video from real footage.&nbsp; When they finally step into the voting booth, what is guiding their hand? Is it a careful calculus of policy proposals, demonstrated competence, and leadership integrity? Or is it the cumulative impact of those AI-generated dopamine hits they have been fed on a loop? This digital fog of war cuts both ways. In a twist of supreme irony, actual footage of candidates behaving badly is now routinely dismissed as ‘AI-generated’ by their PR teams. This was a convenient get-out-of-jail-free card that Balen’s camp used when a video of him shoving cadres went viral.&nbsp; Meanwhile, completely fabricated tear-jerkers of old leaders like Prachanda weeping are consumed by the public as gospel truth. We have arrived at a point where the inconvenient real is dismissed as a glitch, and the emotional fake is embraced as history.&nbsp; In Society of the Spectacle, Guy Debord argued that images eventually replace real life. Today’s voters in Nepal and elsewhere are not even consuming the actual meat-and-bones of mutton curry; they are swallowing the 15 second digital imitations of it.&nbsp; Welcome to the age of digital मासु भात.

Nepal’s AI-generated election

We walk past familiar neighbourhoods and wonder how much it has changed. An ongoing exhibition at The Kalā Salon titled Changing Times by The Pagoda Group aims to do just that -- capture ever-changing society within a captivating display of colourful canvases. Brick-lined houses, local tea shops, ancient temples, quiet devotion are themes in Pradhumna Shrestha’s series Shangri-La, much of which is an imagined past filled with nostalgia of the place he grew up in. By keeping people out of the frame, he allows space for what he calls a divine aura to surface.&nbsp; “I was born and brought up here and my canvases echo the nostalgia of cities like Kathmandu, Bhaktapur, and Lalitpur which are dense with myth, folklore, religion, and an ever-present divinity. All of this is truly what is ours, and we must treasure it,” says Shrestha. “Whatever I truly felt in my heart, I translated it into my work.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_32a8f9e9816595f12ec0da357528feffbb249fd19adbb658c18e72e2b721f9df.jpg" data-media-id="editor_0" data-image-id="20260128100132_32a8f9e9816595f12ec0da357528feffbb249fd19adbb658c18e72e2b721f9df" data-rendition-name="original" width="1280" height="1036" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  The swirling clouds that drift across Shrestha’s canvases borrow from thangka and paubha traditions, lending the scenes a sense of mysticism and otherworldliness. Within this dreamscape are red circular forms which represent wheels of chariots. &nbsp;The presence of divinity dominates from above, its presence asserted in soft blue brushstrokes below, as if the deity’s gaze itself has seeped into the land. Gods linger as guardians and temples hum with enigma in his paintings. In his much earlier work, Cultural Bond, a lakhe masked dancer bursts forward in vibrant red, dancing against a backdrop of molten gold clouds. The lakhe’s trance signifies protection and where it steps, the evil cannot follow. Hence, the skulls that surround but never fall beneath its feet but, one leg hangs suspended in midair, suggesting uncertainty, raising questions.&nbsp; Is this a symbol of culture and tradition, secure, or is it endangered by modernity? The work captures a society at a crossroads, honouring tradition while grappling with the risk of drifting away from it.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_c78307920acc7b14fb9f469a011043661accec66c230b5e7587bcba0199bcbf1.jpg" data-media-id="editor_1" data-image-id="20260128100132_c78307920acc7b14fb9f469a011043661accec66c230b5e7587bcba0199bcbf1" data-rendition-name="original" width="979" height="1280" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  In Panchatatva Mandala, Pasang Bikram Lama fuses two mandalas into a single visual meditation, suggesting unity where each colour carries symbolic weight: yellow evokes the soil of the earth, blue flows as water, red burns with fire, and black opens into the vastness of the spatial sky. Together, these elements form a quiet cosmology that speaks of creation and dissolution, of life folding endlessly into death and returning again. Says Lama, “Everyone has a mandala of their own being, and the elements represent their cycle of life.” Mala Shrestha’s works Water of the Divine Mother and The Spirit of Serenity unfold in a dreamy and delicate fusion of nature and religion, suggesting that divine forms are not separate from the natural world. Trees and branch-like motifs appear as origins of sacred sculptures and spiritual presences.&nbsp; Her goddesses, adorned in alluring ornaments, emerge from trunks and streams, painted in aqua green, pink pastels, and rustic browns, as if grown rather than created, affirming that the divine is inseparable from nature and present everywhere.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_1f8cce84b4515a0d6d8b8fc169367bf5d39a7479c2c30038dafe90ec2bb3c4c9.jpg" data-media-id="editor_2" data-image-id="20260128100132_1f8cce84b4515a0d6d8b8fc169367bf5d39a7479c2c30038dafe90ec2bb3c4c9" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  Kishor Nakarmi’s Essence of Nepal, where Gautam Buddha appears embedded within leaves, brick walls, birds, and wilderness, dissolving boundaries between the sacred and the earthly. These canvases radiate calm and their subtlety is enriched by finely observed details. Similarly, Rudra Bahadur Pun captures the vitality of mask dances and ritual movements found in the monasteries of Mustang, weaving together tradition, landscape, and daily life. The essence of the exhibition comes together in Roshan Pradhan’s works. His paintings reflect a contemporary tension where technology collides with ancestral myth and the power of tradition. A fierce Garud rises within a landscape saturated by technological apparatuses, while at its feet a human form representing AI clings tightly, attempting to assert control.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_dc2c1ad4a4cefea6c6c7d02e9ed500309b7c862535247fe6451038e1d053d6b2.jpg" data-media-id="editor_3" data-image-id="20260128100132_dc2c1ad4a4cefea6c6c7d02e9ed500309b7c862535247fe6451038e1d053d6b2" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  In another work, Bhairab confronts a human embodiment of AI in a theatrical standoff, with the deity ultimately prevailing, reaffirming endurance over technological dominance. The human figures in Pradhan’s paintings are drawn from life with his friends volunteering as models, photographed and later translated onto canvas.&nbsp; “Technology has taken over our lives. Many can probably not even imagine life without it now. But, culture, too, is integral to human existence. Our life would be much different without our culture; it is a part of us,” notes the artist. Rather than framing technology as purely antagonistic, Pradhan explores coexistence, and while acknowledging its destructive potential, he affirms his belief in the power of our myths and traditions.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260128100132_bc831a663ca8977c39979a363a95bcae5e41cfe624d78152c546579caa3e680f.jpg" data-media-id="editor_4" data-image-id="20260128100132_bc831a663ca8977c39979a363a95bcae5e41cfe624d78152c546579caa3e680f" data-rendition-name="original" width="4032" height="3024" loading="lazy" alt="The Kala Salon exhibition NT"> </figure>  Pradhan adds, “These paintings are also an archive of its time. Viewers centuries from now may read these paintings as records of the age we inhabit. While technology is important, cultural continuity must walk alongside it. Festivals must still be celebrated, oral traditions must be sustained, and our roots must be remembered, especially by future generations.” Curator Sophia L Pande says the exhibition took more than a year to put together:&nbsp; “It responds to a shifting world, seeking to capture both transformation and the quiet fear of loss. Its themes move fluidly across environment, technology, artificial intelligence, and climate change, reflecting the diverse yet interconnected practices of the artists, providing a glimpse into the evolving landscape of contemporary Nepali art.” Changing Times The Kalā Salon Chhaya Centre, Thamel 11AM-8PM

Time, transience, transition

The slow, arduous labour of democracy rarely announces itself with the fanfare of constitutional moments. &nbsp;It proceeds instead through committee rooms, ward meetings, half-attended assemblies, the awkward choreography of speech and silence, and the everyday compromises between aspiration and constraint.&nbsp; The book Nepal’s Federalism and the Pursuit of Deliberative Democracy attends precisely to this unglamorous terrain. In it, Vishnu Kumari Tandon does not ask whether democracy is desirable — an already settled question — but whether it can be made to think, to listen, and to endure under conditions of inequality, historical fracture, and institutional novelty.&nbsp; Her wager is modest yet demanding: that federalism, when tethered to participatory planning and deliberative fors, might recalibrate the relationship between state and citizen without promising redemption. Tandon’s Nepal is neither a site of democratic salvation nor a study in failure. It is a space of trial, where ideas migrate from constitutional text to municipal practice, altered by context, power, and expectation. Democracy here appears not as an ideal form but as a situated practice -- procedural, contested, and unfinished.&nbsp; The book’s quiet achievement lies in redirecting debates on deliberative democracy away from abstract normativity and toward the ethical friction of lived institutions. Federalism arrives in Nepal not as a technocratic reform but as a historical concession, wrested from conflict, exclusion, and prolonged political unrest. Tandon, who is a governance consultant at the World Bank, situates the 2015 Constitution within this unsettled genealogy, treating federalism less as an administrative innovation than as a moral response to longstanding claims of marginalisation.&nbsp; The constitutional recognition of local autonomy is thus freighted with ethical expectation. Yet the book refuses to equate decentralisation with empowerment. Federalism, Tandon insists, redistributes power without dissolving hierarchy. Domination may simply reappear closer to home. The central question, therefore, is not whether local governments exist, but how they govern: whether institutionalised participation genuinely alters the terms on which citizens speak, decide, and contest public priorities. Federalism emerges not as a stable structure but as a field of tension—between autonomy and dependence, inclusion and capture, aspiration and capacity. It is within this unstable terrain that the democratic experiment unfolds.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260127090120_62bd86d5cbb0dc9d199b797b2c90a5be37213b6c9236f79220706469cd3689a0.jpg" data-media-id="editor_0" data-image-id="20260127090120_62bd86d5cbb0dc9d199b797b2c90a5be37213b6c9236f79220706469cd3689a0" data-rendition-name="original" width="800" height="800" loading="lazy" alt="Vishnu Kumari Tandon"> <figcaption>Vishnu Kumari Tandon</figcaption> </figure>  UNEQUAL SKIES&nbsp; Participation, one of democracy’s most invoked terms, often risks conceptual exhaustion. Tandon restores its weight by treating participation as labour rather than ritual. Drawing on fieldwork in Buddhabhumi and Dhanushadham municipalities, she reconstructs the choreography of local planning: assemblies, committees, and councils through which proposals circulate, stall, or vanish. Participation here is unevenly distributed. It is shaped by gendered expectations, caste hierarchies, economic precarity, and anticipations of return. Attendance becomes a calculation rather than a civic reflex. This analytical attention to motivation marks one of the book’s strengths.&nbsp; Citizens participate not out of abstract virtue but through pragmatic reasoning, moral obligation, and strategic interest. Participation thus appears neither ennobling nor cynical, but politically intelligible. If participation concerns presence, deliberation concerns voice — and, crucially, whose voice matters. Tandon’s engagement with deliberative democratic theory is respectful yet revisionist. Habermasian ideals of reasoned consensus are treated as aspirational rather than portable, strained by structural inequality. In municipal assemblies, deliberation is patterned by authority: who speaks first, who commands attention, whose claims are legitimised. Marginalised citizens may be present without influence, audible without consequence. Deliberation risks becoming procedural affirmation rather than substantive redistribution of voice. Yet Tandon does not abandon deliberation as a democratic practice. Instead, she broadens its normative horizon. Drawing on second-generation deliberative theory, she legitimises emotion, self-interest, and strategic speech as components of democratic reasoning. Deliberation becomes a contested exchange rather than a purified rationality. The common good, if it appears, emerges provisionally: negotiated rather than presumed. One of the book’s most original contributions lies in its treatment of fiscal decentralisation. Money is not merely a resource but a language through which priorities are articulated and participation structured. The devolution of budgetary authority transforms deliberation into distributive politics. Citizens attend assemblies not simply to speak but to secure roads, water systems, clinics, schools. Voice is tethered to material expectation. This proximity intensifies engagement while sharpening conflict. Fiscal autonomy thus amplifies the stakes of deliberation without guaranteeing its equity. Local representatives emerge as paradoxical figures: empowered yet constrained, accountable yet insulated. Tandon resists binary judgments, showing instead how fiscal decentralisation deepens democratic possibility while exposing institutional fragility. Threaded through the book is a sustained interrogation of the ‘common good’. Revered in theory and suspect in practice, the concept is neither discarded nor sanctified. In unequal societies, appeals to the common good can obscure asymmetries of sacrifice. Empirically, deliberation proceeds through articulated self-interests: neighbourhood demands, caste claims, gendered priorities. Far from undermining democracy, these claims animate it. Self-interest becomes deliberation’s motor rather than its negation. The book thus advances a quiet ethical argument: democracy does not require the transcendence of interest, but its articulation under conditions of mutual visibility. The common good, if it exists, is emergent, fragile, and revisable. Institutions, for Tandon, are moral technologies. Laws mandate participation, but they cannot generate trust, courage, or equality. Procedural compliance may coexist with substantive exclusion. Yet repetition matters. Even imperfect fora can cultivate habits of speaking and being heard. Deliberative democracy, the book suggests, is not an event but a discipline, learned slowly, unevenly, and reversibly. Federalism is less a solution than a condition: one that opens space for democratic learning without securing its outcome. Firmly grounded in Nepal’s political history, the book resists parochialism. Nepal functions as a mirror, reflecting broader dilemmas of democratic deepening across unequal societies. Comparative resonances with Brazil, India, and donor-driven governance reforms are handled without formula or prescription. Nepal is neither an exemplar nor an exception. It is a site where democracy reveals its ordinary difficulties. The prose mirrors the argument: careful, analytic, resistant to grand claims. What lingers is not a verdict but a sensibility: an attentiveness to democracy’s tempo. Deliberative democracy appears less as consensus achieved than as disagreement sustained without rupture. In an age of democratic impatience, Tandon offers a quieter ethic. Democracy must be allowed to think slowly, to falter, and to learn. This book stands as a thoughtful companion to that discipline, reminding us that democratic transformation often occurs far from the centre, in places where speaking itself remains an achievement.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260127090112_4bd0fdb8c4ef4e44c21e9cba4ae63a8481ca1d61bb20f716b29f649bcdf1a4bc.jpg" data-media-id="editor_1" data-image-id="20260127090112_4bd0fdb8c4ef4e44c21e9cba4ae63a8481ca1d61bb20f716b29f649bcdf1a4bc" data-rendition-name="original" width="1136" height="702" loading="lazy" alt="Federalism book details NT"> </figure>  Aftab Husain is a Pakistan-born poet and literary and cultural critic. He teaches South Asian literature and culture at the University of Vienna.

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