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The global alarm of climate change in Nepal, as in South Asia region, has heavily impacted on monsoon withdrawal in the last two decades. Following the impact, experts suggest making a shift of paddy planting calendar by 10 days to two weeks delay. According to the data of the Department of Hydrology and Meteorology (DHM), the data analysis accumulated since 1968 shows that the monsoon withdrawal was traced in October in 1986 for the first time in the recorded weather history of Nepal. Indira Kadel, chief at the Climate Analysis Section, DHM, said that monsoon withdrawal  remained delayed till October from 2004 to 2022. “Only two times after 2004, the monsoon withdrawal occurred in September, once on September 29 in 2006 and another time on 28 September 2012,” she said. Kadel further said that the delay in monsoon withdrawal heavily impacted paddy harvesting. “Now, we need to reschedule the paddy plantation by 10 days to two weeks.” According to the DHM, the monsoon onset time has shifted from June 10 to 13 while the withdrawal time moved from September 23 to October 2 on average. Farmers in Nepal mostly plant paddy saplings from June 15 to July 15 in the plains of Tarai, where around 51 percent of the total population lives. Paddy farming in Nepal mostly depends on the monsoon rains rather than a systematic irrigation system. The paddy plantation ends in July in the hilly region. The representative paddy farmers from the Tarai region faced loss of rice production in both spring and autumn harvesting periods due to erratic monsoon rains. Purna Maya Adhikari, 42, from Chitwan has maintained her life from agriculture. There was a time when she used to save up to Rs 1m annually. But in recent years, she has been suffering losses during both harvesting periods, owing to rains, floods and hailstorms. “Sometimes, we face floods, heavy rainfalls, which inundate our paddy fields, and sometimes drought causes difficulties,” she said. “Rainfall used to be regular and normal until some years ago, but not these days.” The paddy planted in early June-July yields in early October. But there have been incidents where  ready to harvest paddy have been widely damaged by freak rains. “It’s all because of climate change,” said Kadel, of the DHM. “In our records tracked since 1968, the monsoon withdrawal took place mostly in September before 2003.” Rameshwar Rimal, agro-meteorology scientist at the Agriculture Environment Research Division, Nepal Agricultural Research Council (NARC), said global warming has affected the agriculture sector. “Though we are yet to conduct a detailed study on varieties of rice and its production dynamics, general speculation based on monsoon patterns suggests that the paddy plantation calendar must be shifted forward by 9-10 days to avoid paddy damage during harvesting time.” Nabin Shrestha, 44, a resident of Chitwan, and his family have been involved in rice farming for the past 40 years. Like other farmers, his family too have been facing troubles in paddy harvesting due to monsoon disturbances. “We harvest paddy in the first two weeks of October, but the rains have disturbed us in recent years, affecting the quality and quantity of rice production,” he said. Climate change is triggered by carbon emissions, pollution, deforestation and chemical oriented agriculture farming. Though Nepal emits low carbon (14.31 metric tons in 2021), it lies between highest carbon emission producers China (12,466.320 metric tons in 2021, highest in the world) and India (2,648.78 metric tons in 201, third highest in the world, following the US). Climate change concern for Nepal is a cross border problem. It's the regional concern, said Dr Abid Hussain, senior economist and food systems specialist at International Center for Integrated Mountain Development (ICIMOD). “Climate change affects the sowing period of crops as well as the harvesting calendar. Adaptation processes must be changed as per climate change impacts.” The Nepal government has few policies on climate change and its mitigation, and they too are largely unimplemented. The Ministry of Forest and Environment, the Ministry of Energy, Water Resources and Irrigation, and the Ministry of Agriculture and Livestock Development are the key stakeholders that should be working on climate change issues. However, no ministry has translated the policies into action. The government officials themselves admit to this.  “Implementation part is less effective,” said Buddhi Sagar Paudel, division chief at the Climate Change Division at the Ministry of Forest and Environment. Climate change can cause droughts, floods, freak rainfalls and landslides, damaging human lives, productive lands, forests, and properties worth billions. Nepal has more than 6,000 rivers and streams, which constitute a total length of about 45,000 km, as per the government records. According to the temperature data recorded by the DHM between 1971 and 2014, the annual temperature rise remains 0.056 degrees Celsius on average. “Moreover, we witnessed an unusual heat wave in the eastern Tarai districts this May,” said Kadel. According to the National Disaster Risk Reduction Management Authority (NDRRMC), 876 people died of floods in the last 12 years. In the same period, 563 people disappeared and 209 people got injured. Similarly, the NDRRMC record shows that 1,483 people lost their lives in the landslides, 347 disappeared and 1,224 injured. Likewise, 126 people were killed by the heavy rainfalls, two disappeared and 336 injured. A lowest estimate of properties worth NRs 20 billion was damaged by monsoon disaster during the last 12 years. According to the Ministry of Agriculture and Livestock Development, Nepal faced a loss of about one million metric tons of ready to harvest paddy due to October rains in 2021. Similar damage recurred in 2022, owing to the freak rain in October. The country witnessed a severe drought in the plain areas of Tarai in 2006, causing decrease in paddy production. The economic cost attributable from climate hazards disasters is 80 percent owing to water related events, the Ministry of Forest and Environment (MoFE) report in 2018 revealed. Climate change impact on agriculture sector including drought affects 10 to 30 percent loss in its productivity, MoFE report 2021 said. The same report stated that average economic loss from climate induced disasters is over NRs 2,778million every year. Since 1993, the frequency of flash floods has increased rapidly, minimizing the gap years between two flash floods. In 1993, around 60,000 hectares of agricultural land was inundated and 67 irrigation schemes were washed away in central Nepal. Following this, other such floods occurred in 2007, 2008 (two times), 2012, 2017, 2019, 2021 and 2022. The Asian Development Bank reported that Nepal lost one million hectares of cropland in the last 41 years due to floods. The Ministry of Science and Technology, and Environment in 2014 estimated the annual economic cost for climate change with additional 2-3 percent of GDP by 2050. However, the government has done nothing more than formulating policies on climate change. “Climate financing in the country is very poor,” said Bishnu Hari Devkota, senior agro economy expert at the Ministry of Agriculture and Livestock Development.  “We have developed nine projects worth NRs 11.2bn related to climate change to be executed by 2050, but these projects have not progressed due to the financial crunch.”

How are food and culture related? Both of these elements reinforce each other. Throughout history, the availability and accessibility of food have determined the survival and growth of civilizations. On the other hand, food has been closely associated with cultural identity and heritage. The food we eat often reflects the geography, climate, and resources of a region, and shapes local cuisines and culinary traditions. Food is also an important aspect of social gatherings and celebrations. Food is a basic human need for survival. It provides the necessary nutrients and energy for our bodies to function properly. However, time and again we see food holding cultural and historical significance. Food not only provides sustenance, but what kind of food we consume reflects the history, traditions, values, and social dynamics of a community or group of people. Historically, control over food resources was often a source of conflict and competition among civilizations. Access to fertile land, water, and other food resources have been the driving factors of conflicts, conquests, and territorial expansion. One of the many reasons Prithvi Narayan Shah wanted to conquer Kathmandu was its fertile land and easy availability of fresh produce. Whether it’s through agriculture, trade, cultural practices, or conflict, food has been a fundamental element of human civilization. It has shaped our past, continues to affect our present, and will likely play a significant role in our future as well. Control over food production and distribution has been used as a means of power and domination, shaping the political landscape of civilizations. This is one of the reasons why the oldest agrarian civilizations were found in riverbanks of great rivers such as the Nile, Yangtze, Indus etc. Throughout history, food has been at the heart of human society, and its role continues to evolve in the modern world. So, the significance of food in human civilization cannot be underestimated. It has been and will continue to be a driving force in the development and evolution of societies. So, understanding the importance of food is crucial to understanding human civilization as a whole. In recent times, an Asian wave has gripped the world which has led to massive popularity of Korean food and appreciation of Korean culture. In the USA, which is the biggest melting pot of people from different cultures and backgrounds, food from around the world can be found in the streets of New York. Moving closer to home, in Nepal, the obvious correlation between food and culture can be seen in the Newar community. Newari Bhoj is an amalgamation of culture and food that brings people from different families in a community together. It’s a cultural practice that spans generations. Here, food is an integral aspect of social gatherings, celebrations, and rituals, and it helps to define cultural practices and customs. The unique way Newar community prepares food making its taste distinct from other communities has fostered cultural identity by bringing people together and creating a sense of belonging. Food can also be a means of communication, expressing social status, hospitality, and belonging to a particular group or community. In Hindu marriage ceremonies, it’s a common practice to bring various fruits, nuts, sweets, and fish as offerings. The act of preparing food with love and care communicates the affection a person has for another. Food plays a crucial role in marketing social differences. Different cultures have unique dietary practices, food taboos, and culinary traditions that are shaped by various factors such as geography, climate, religion, and historical influences. For example, in Brahmin and Chhetri communities of Nepal, cows are considered sacred and eating, selling, and distribution of cow meat is forbidden, while some indigenous communities consider beef to be a delicacy. The ways in which food is prepared, cooked, and consumed can also vary greatly across cultures, leading to a diverse range of flavors, textures, and culinary techniques. Food is scarce in the Himalayan region, and they have dishes of potatoes, soups and teas. Traditionally, people in hilly areas consumed grains such as rice, maize, corn, wheat, pulses, etc. Tarai, with its warm and humid weather, sees the growth of varieties of fruits and vegetables. Food also strengthens social bonds by providing opportunities for communal eating and shared experiences. Many cultures have rituals and customs associated with food, such as family gatherings, festive feasts, and special occasions. These occasions often involve traditional dishes that are prepared and shared among family members, friends, and communities, creating a sense of togetherness and fostering relationships. This can be best exemplified by the Newari bhoj, a communal eating experience that is also seen as a celebration and festivity in various jatras. Food can represent a sense of belonging to a particular cultural group, and people often take pride in their traditional cuisines and culinary skills. Food can preserve and pass down cultural heritage from one generation to another. The Italians take pride in their pastas and pizzas, the Mexicans have their tacos and burritos, the Polish have their ‘peirogi’, and the Vietnamese have ‘pho’. However, it’s important to note that food can also be a source of tension and conflict, especially in multi-cultural societies where differences in food preferences, dietary restrictions, and culinary practices may clash. It’s said that one of the reasons of Hindu-Muslim conflict in India is the consumption of meat. Food can sometimes be a symbol of social status, power, and inequality, leading to issues related to access, affordability, and distribution of food resources. For instance, in the Mushahar community of Nepal’s Tarai, rat meat has been eaten as a delicacy for generations but this has affected their interactions with other communities in society. Food is a reflection of who we are as individuals and as communities, and it continues to shape our cultural heritage in profound ways. So, next time you sit down for a meal, remember that it is more than just food on your plate. It’s a reflection of the rich cultural tapestry that surrounds us. We should appreciate and celebrate the diversity and significance of food in our cultural landscape.

Dipen Niraula, a 22-year-old living in Bhangal, Budhanilkantha, doesn’t like to go out as parking in Kathmandu is a hassle. But stepping out is inevitable, and he finds himself searching for paid parking spaces. When he finally does, he has to be ready to pay a hefty sum, even if it’s just for a few hours. “Even if I park my vehicle for just five minutes, I have to pay the full fee. It’s so unfair,” he says. Parking on the roadside isn’t an option as the traffic police will seize his two-wheeler. Kishor Rana Magar, a 30-year-old living in Mid-Baneshwor, Kathmandu, says sometimes parking areas are quite far from his actual destination. He laments that first you waste time finding a parking space and then you have to walk quite a distance, which takes more time, to get to where you have to be. “But what can I do? There isn’t any other option,” he says. Kathmandu has always struggled with parking. Since the number of vehicles on the road is increasing every year, it will only get worse, unless some serious measures are taken.  The initiative of the Kathmandu Metropolitan City mayor Balen Shah to do away with street parking has decreased traffic congestion, says SSP Rajendra Prasad Bhatta, spokesperson, Kathmandu Valley Traffic Police. But it has led to parking issues. However, he insists the public should be willing to walk a little rather than park their vehicles haphazardly (and illegally) on the road. Sanjaya Uprety, associate professor of urban planning at Pulchowk Campus, Lalitpur, and the general secretary of the Regional and Urban Planner’s Society of Nepal (RUPSON), says the reason behind the lack of parking spaces is because the city didn’t factor their need while constructing roads and various landmarks. Take for instance the lack of service lanes for street parking. “It’s essential for people who might need to be somewhere for just five or ten minutes. But here they end up paying the full parking fee even if it’s just for a few minutes,” he says. Bhatta believes since many roads in Kathmandu are narrow, constructing service lanes on those streets is now impossible. “The ones that were constructed recently have service lanes,” he says. Uprety says that the government hasn’t been able to come up with innovative ideas to make parking spaces more accessible to people. In Dhaka, Bangladesh, the ground floor of every commercial building should have a parking space along with the basement. “It’s not just rules but also proper implementation that can create enough parking spaces,” he says. “I can’t comment on the progress but Shah’s initiative to have a parking facility in the basement of every building in Kathmandu is a good start.” Even if the number of parking spaces increases through this initiative, the cost of parking is still an issue. Avash Saakha, a 30-year-old living in Bhaktapur, says that he needs to pay around Rs 80-100 per hour to park his four-wheeler. Some days, he puts aside an extra Rs 500 just to pay for parking. Niraula adds it would be much easier if the government were to provide free parking spaces in busy areas. Nabin Manandhar, spokesperson, Kathmandu Metropolitan City Office (KMC), acknowledges that the cost for parking in Kathmandu is high. But he says KMC has been working on reducing the prices. However, he confesses it’s not feasible for the government to provide free parking spaces. “Safety is important when it comes to parking, and we need to pay for the guards,” he explains. So for one’s own vehicle’s safety, the public shouldn’t demand free parking spaces. But the price can and should be made reasonable, he says. Restaurants, stores, and offices also need to provide parking space for those who visit these places. Manandhar says KMC has been working on a plan to build a parking area under Tundikhel. It would be a basement parking that can accommodate many vehicles. “We will be talking to the experts about its feasibility and will be proceeding with the work if there aren’t any issues,” he says. On the other hand, Uprety believes it’s also important to think of the ecological impact of these kinds of parking spaces. “In my opinion, building a parking space under Tundikhel is a bad idea since it will bring about a lot of ecological issues that the government is willing to overlook,” he says. He feels the same about multi-storey parking in Kathmandu, which is one of the many plans under the comprehensive ‘Brihattar Master Plan’ initiated by Kathmandu Valley Development Authority (KVDA). “Kathmandu is prone to disasters, and having a multi-storey parking lot isn’t the best option for the city,” says Uprety. The only solution, he says, in order to provide enough parking space is to promote public transport. He believes the reason why the public prefers to use private vehicles is because the public transportation is neither reliable nor comfortable. It’s usually packed and it takes more time to reach the destination since the vehicles make many unauthorized stops. Furthermore, they don’t reach every nook and corner of the city. “If public transport were better and efficient, people would automatically resort to using them instead of driving their own vehicles,” he says. Niraula agrees. He says if he could travel easily in a bus or a tempo, he would choose that over zipping around in his scooter. Manandhar says that the KMC has been developing an app that will let the users know the routes of public vehicles as well as their time of arrival at a particular stop. “This initiative was taken to make sure that the public will not have to wait a long time just to catch a bus,” he says. Will that be enough to solve Kathmandu’s parking problems though? Perhaps not, but it might be a good place to start.

There are many picturesque shots in Halkara that will be applauded for its cinematography. The lush green hills and clouds paint the frames of Halkara. The problem is that praise for its cinematography might be limited to the lush greens and painting-like frames. The DOP, Chinatan Rajbhandari, and co-writer, editor, and director, Bikram Sapkota, through staging, have managed to include a close-up as well as a wide shot within a single scene. For instance, take the scene where tired Ram (played by an on-form Mahesh Tripathi) tries to help Mia (played by an excellent Binita Thapa Magar) carry her load. The scene begins with a medium shot, and then we shift to a close-up of Ram, with his clenched chin, holding back all his secrets, and the camera pans as we move along with Ram who is trying to persuade Mia and help her carry the load. Halkara manages to convey its drama through the use of excellent staging most of the time, even though some scenes feel too staged at times. Halkara is set in times when manpower agencies were beginning to mushroom up, and the only mode of communication in most parts of Nepal was a letter. The letter plays a crucial role in the lives of both characters. Ram, a drunkard, wants an escape from his past, but he’s forced to be a mail carrier by Thul Dai (a subdued Deepak Cheetri). Mia, since two years ago, has been waiting for her husband's letter. Their lives intertwine when Ram visits her village to deliver the letters. Both of them are haunted by their past and the absent partners in their lives. In her case, her husband hasn’t written a word since the last two years, while in his case, it’s the death of his wife. Similarly, both of them have thought of suicide. Ram drinks like there’s no tomorrow; heck, he even has a gun in his room. It’s not exactly Chekhov's gun, but it wouldn't be a stretch to say that he’s thought of suicide. During a key scene, Mia reveals her suicidal thoughts to Ram. A lot remains unsaid between the two as well. Both of them understand what it means to be alone and to struggle every day to survive. Then there’s also a connection related to children. His wife had a miscarriage, and Mia always helps children study, maybe because their fathers are absent, and mothers are too busy to look after them. It could also be because he wants some companion other than her mother-in-law, and it could be a child. Elsewhere, children are running the family, doing their father's work. There’s only a single young man in the whole village whom everyone depends upon. Even though it’s a period piece, the reality of the villages is even worse as the children are also leaving now. Halkara manages to work as an intimate drama that paints a macro picture of the situation of foreign employment. The letters sent by the migrant workers paint a picture of the blazing heat and harsh employers as well as the sleazy manpower agencies. During a visit, Mia offers to read the letter. She’s been waiting for more than two years for a letter from her husband, and now she’s willing to read for others just so that she'll know what it feels like. The pain is better than the numbness. There’s also the elderly couple played by Sarda Giri and Bishnu Bhakta Adhikari, who could be any of the parents eagerly waiting for their children. The performances by all actors, particularly the leads, more than cover up for the flaws. Mahesh Tripathi, with his unkempt hair and beard, manages to convey both the anger and deep wounds of the character. Binita Thapa Magar plays a woman who, like her character in Yet Another Winter, is resilient despite being left alone by her husband. During the initial scenes, she appears to be cold, almost blank-faced, and later we realize that it’s an image she has created to remain resilient against the words of society and her sister-in-law. She portrays numbness better than any other actress of her generation. For all the subtleties, Bikram Sapkota can’t resist the temptation to over-explain. For instance, in the scene where Sarda Giri serves three plates instead of two, her son has been away for a long time without any letters. Even after all these years, the couple hasn't forgotten their son even while eating. It’s conveyed well, but the scene doesn’t stop there. After realizing that she’s served three portions, both the couple look towards the horizon, showing that their son flew away. But why explain the same thing twice within a scene? Also, we get flashbacks (extensive ones in the case of Ram) for both characters, and both of their stories are implied and mentioned in the dialogue itself. These flashbacks drag the pacing of the film, particularly in the second half, and you just wish the film will return to the main story. Elsewhere, there are portions that feel a bit stagey. The scenes feel 'staged' in the morgue house where officers stand in perfect poses. Directors can stage the scene however they like, but the way scenes are staged in the morgue doesn’t fit with the staging in other scenes where the staging doesn’t call attention to itself. Although the film sometimes relies on flashbacks to evoke an emotional response, the subject matter and the story are relevant to everyone, so even the slightest bit of drama can trigger a flood of tears. Today, with the advancement of technology, we don’t have to rely on letters, but we should still remember that some bodies do return inside wooden boxes.