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Black Ivory Coffee is a rare and luxurious coffee produced in Thailand using a unique process. Arabica beans are consumed by elephants, passing through their digestive system, where fermentation occurs. The beans are then collected from the elephants’ dung, cleaned, and roasted. This process imparts a distinctive, smooth, and rich flavor with notes of chocolate, malt, and a hint of grassiness. Only a small amount is produced annually, making it one of the most expensive coffees in the world. For example, black ivory coffee is often found in high-end hotels and resorts. Black Ivory Coffee offers health benefits similar to those of other high-quality coffees, including a rich antioxidant content, improved mental alertness, enhanced digestion, and potential mood enhancement. Regular consumption may reduce the risk of chronic diseases such as Parkinson’s, Alzheimer’s, and type 2 diabetes. Moderation is key to avoiding potential side effects.

The process begins with high-quality Arabica beans grown in the hills of northern Thailand, typically at an altitude of around 1,500 meters. These beans are handpicked and then fed to elephants, which are cared for by the Golden Triangle Asian Elephant Foundation. The elephants consume the coffee cherries, which undergo a transformation in their digestive system. Inside the elephants’ stomachs, the beans are subjected to a natural fermentation process. The digestive enzymes break down the protein in the coffee beans, which is a key factor in reducing their bitterness.

This fermentation process also imparts a unique flavor profile to the beans. After 12 to 72 hours, the beans are excreted by the elephants. They are then collected, cleaned thoroughly, and sun-dried. The result of this process is a coffee with a distinct taste. Black Ivory Coffee is often described as having a rich, smooth flavor with notes of chocolate, malt, and a hint of spice. The fermentation process also gives it a slight earthiness and a unique aroma that is unlike any other coffee.

In Nepal, the integration of black ivory coffee production leverages the country’s diverse ecosystems, traditional farming practices, and fostering. Farmers often use agroforestry systems, intercropping coffee with shade trees, which enhances carbon sequestration and preserves habitats for native flora and fauna. Additionally, the emphasis on organic farming techniques reduces the reliance on chemical fertilizers and pesticides, mitigating soil and water pollution. The coffee industry in Nepal also benefits from the economic upliftment of local communities, as high market prices for black ivory coffee incentivize sustainable farming and conservation efforts.

Moreover, the symbiotic relationship between farmers and elephants fosters wildlife conservation, as communities gain an economic stake in protecting these animals. Finally, the production of Black Ivory Coffee in Nepal represents a bright model of ecological fitness, blending sustainable agricultural practices with economic and environmental benefits, though continuous monitoring and adaptive management are essential to address emerging challenges and ensure long-term sustainability.

The possibility of producing black ivory coffee in Nepal holds significant promise due to the country’s favorable agricultural conditions and existing expertise in coffee cultivation. Nepal’s diverse climate and fertile soil are conducive to growing high-quality coffee beans, which are essential for producing premium coffee. The mountainous terrain, combined with traditional farming practices, allows for organic and sustainable coffee farming.

Additionally, Nepal has a rich tradition of elephant conservation, particularly in regions like Chitwan, making it feasible to integrate elephants into the coffee production process. The synergy between coffee cultivation and elephant conservation can create a unique and ethically appealing product, similar to the model used in Thailand.

Black Ivory Coffee, known for its unique production process and premium pricing, could play a transformative role in the national development of Nepal by driving economic growth and promoting sustainable tourism. Given Nepal’s rich biodiversity and existing agricultural practices, the introduction of black ivory coffee could significantly boost the local economy. The high value of this coffee would provide substantial income for farmers, helping to alleviate poverty in rural areas.

Additionally, the involvement of elephants in the coffee production process aligns well with Nepal’s focus on wildlife conservation and eco-friendly agricultural methods. This synergy between agriculture and conservation can foster sustainable development, ensuring that economic gains do not come at the expense of the environment. The premium nature of black ivory coffee would also position Nepal as a producer of luxury goods, diversifying its agricultural exports and reducing dependency on traditional crops like rice and tea.

Moreover, the unique narrative of black ivory coffee production is likely to attract tourists, enhancing Nepal’s tourism sector. Agro-tourism, where visitors engage with the coffee production process and learn about elephant conservation, can provide an immersive experience that blends luxury with ethical considerations. This can lead to increased tourist footfall, generate revenue for local communities and create employment opportunities. The integration of tourism with agriculture and conservation efforts can lead to holistic rural development, improving infrastructure and services in these areas.

Furthermore, the global recognition of black ivory coffee can elevate Nepal’s brand on the international stage, showcasing its capacity for innovation and high-quality production. This can attract more foreign investment and open up new markets for other Nepali products, contributing to a more resilient and diversified economy. In essence, black ivory coffee can serve as a catalyst for economic, social, and environmental progress in Nepal.

The story of Prince Mahasattva is one of the most profound narratives in the Jataka tales, which recount the past lives of the Buddha. In this moving account, the young prince encounters a starving tigress and her cubs on the brink of death. Overcome by deep compassion, he selflessly offers his own body to save them, embodying unconditional love and the ultimate act of sacrifice to relieve suffering.

For centuries, Bhadawan Danda in Panauti has been a sacred site where Buddhist folklore, local legends, and ancient rituals—such as worship, meditation, and festivals—have honored the birthplace of Na:Ma Buddha, the selfless prince who gave his life for the tigress and her cubs. Around 6,000 years ago, this region was part of the ancient city of Panchal Nagari, ruled by King Maharath, a descendant of Dirgharat. His majestic palace stood at Bhagawan Danda in Toukhal, northwest of present-day Panauti in Kavre district. King Maharath and Queen Satyavati had three sons: Mahadev, Mahapranava, and Mahasattva.

Over time, earthquakes, epidemics, and climate changes reduced the once-glorious Panchal Palace to ruins. By the 12th century, during the reign of King Anand Dev of the Malla dynasty, the settlement had shifted near Triveni and became known as Pala:ti (later Panauti). The abandoned ruins gradually transformed into fertile farmland, while the palace site remained a place of reverence. As debris accumulated, a sacred mound formed, later called Bhagawan Danda.

Devotees visiting the holy burial site of Na:Ma Buddha on Hiranya Gandhaman Mountain also pay homage at Bhagawan Danda, offering ghee lamps and incense during festivals and ancestral anniversaries. During the Malla period, the Na:Ma Buddha festival was institutionalized, with the establishment of Na:Ma Buddha Dho:Chhen (Goddess House) at Nhu Baha in Panauti. The tradition of lighting lamps at Bhagawan Danda, marking the birthplace of Prince Mahasattva, also began in this era.

For decades, pilgrims from across Nepal and beyond gathered here to offer lamps. However, due to declining local engagement, lack of promotion, and the disruptions of armed conflict, these sacred practices waned. As spiritual connections faded, Panauti Municipality encroached on the land, constructing an office building. Within its grounds, a small stupa was later erected—either in memory of Prince Mahasattva or as a tribute to Buddhahood.

Na:Ma Buddha remains a site of immense spiritual significance, akin to Mecca for Muslims or Jerusalem for Christians. Locals frequent it for personal rituals, while Buddhists worldwide journey here to honor their ancestors. Historically, pilgrims from Tibet, China, Mongolia, Taiwan, and India have visited, drawn by the site’s sacred legacy—a tradition that continues to grow as awareness spreads.

Reviving the cherished practice of lighting lamps at Bhagawan Danda not only honors Prince Mahasattva’s sacrifice but also perpetuates the spirit of Avayadan (selfless giving). By reshaping Panauti Municipality’s architecture with imagery of Panchal Durbar, we can rekindle local pride and share the profound legacy of Na:Ma Buddha. In doing so, we uphold the values of peace and harmony, inspiring future generations and fostering global unity.

There have been numerous generalizations, and with them, many misunderstandings regarding the crucial factors that underpin elitism in Nepal.

Undoubtedly, caste and land, and language, considering also the extent to which they have always been inextricably interlinked with each other, have continuously been predominant factors. Throughout the history of Nepal, these have been consistently key elements acting as springboards for individuals and groups with homogenous features to cement their prerogatives and privileges within the society.

Yet, a certain degree of privilege and the status coming with it do not automatically make someone part of the ruling elite. And, certainly, there has been a paucity of studies that try to go beyond such analysis of established societal dynamics and attempt to understand different dimensions of power creation that can lead to the exercise of real decision-making at the highest echelons of power.

Therefore, there is an opportunity to analyze how elites are created and shaped in Nepal from different perspectives. In this line, a novel line of inquiry is emerging. It focuses on the nexus between the influences exerted by foreign powers in Nepal and the hidden dynamics and consequences triggered by them over those who have been ruling the country.

This new approach tries to answer the following question: could be possible that foreign powers that, since the early days of Nepal’s formation till now, have been holding a very relevant role in shaping national politics, have a unique sway and impact over the underlying and hidden processes of elite formation, defined as those members of the society truly exercising power?

Nepal is a nation where foreign policy has always been passively exercised in reaction to the desires and moves of bigger and more powerful nations. To some extent, the conduct of foreign affairs by the different elites in power has not been, either by design or by default, aimed at independently exerting the country’s sovereign interests.

Rather, Nepal’s foreign policy has been more focused on responding to the interests that foreign powers have always held over it. It has been shaped to maximize a return not based on its own priorities and strategic interests but rather from how and what bigger international players, such as India, China, the USA, and, during the Rana oligarchy, the British Resident, approached Nepal and wanted from it.

At the same time, the elites in power did also benefit immensely from steering the country’s foreign policy in a balancing act that would not antagonize foreign powers but would be masterfully crafted and leveraged for their own self-interests. Therefore, wouldn’t it be interesting to reflect on how foreign policy conducted by others has determined and continues to influence elite formation in the country?

This is the ambitious task that Gaurav Bhattarai, an Assistant Professor at Department of International Relations and Diplomacy, set to decipher with his latest book, “Nepal’s Power Elites: Rajahs, Ranas and Republic,” due to be published in the first week of August.

The book is a bold attempt at understanding the elevation to power through the prism of foreign policy. “Elitism cannot be fully grasped without recognizing the profound influences of distant hands”, Bhattarai explained to me in our conversation.
Throughout a series of online interviews and exchange of emails, Bhattarai shared with me that normally the focus is on pinpointing the oversized influence that foreign powers have always held in shaping national politics.

But, according to him, we have been missing something important to better understand the elite’s formation and their related power dynamics in Nepal.

“In the grand narrative of the evolution of the Nepali statecraft, the role of British residency, Indian independence leaders, and a plethora of regional and international factors emerge as more than scanty background details—it is the very plot that drives the story of elite power structure”.

“In line with this insight, I argue that any understanding of elite status in Nepal is incomplete without an acknowledgment of these external forces”, Bhattarai wrote me in the e-mail. Elite is a loose concept, open to different interpretations.
The theories formulated in the nineteenth century by Vilfredo Pareto, Gaetano Mosca, and Robert Michels in Europe, or C Wright Mills in the US, and Sanjaya Baru in India elucidating the key elements and factors of elite making cannot simply be re-contextualized and adapted to Nepal according to Bhattarai.

To understand how the different elites across the different phases of Nepal’s model history, each with its unique features, formed and assumed power in the country, we need to go beyond the socio-religious aspects of the nation that have inevitably been conductors and enablers of access to power.

Foreign policy can turn out to be a very relevant area that deserves to be studied in order to decipher the formation of elites in Nepal. This undertaking should not only be analyzed from the ways foreign powers exercised it to influence and, in many instances, indirectly control power. Certainly, this aspect cannot be underestimated. “External forces have not only enabled but at times also constrained the power and influence of Nepali elites throughout history”, I was told in our conversation.
So in “Nepal’s Power Elites: Rajahs, Ranas and Republic”, Bhattarai analyzed to full extent “how foreign influences have shaped, bolstered or even undermined the authority of the ruling class”.

There is also another side of the coin, and this is really an important point that Bhattarai makes. According to him, the different elites holding decision-making authority in the country have themselves exploited the perceived influence of foreign nations in the country for their own interest.

In essence, the Shahs, then the Ranas, and then again the Shahs during the Panchayat and even the political class of the post-2008 Federal Democratic Republic of Nepal, have all consistently taken advantage of their access to foreign powers.
Each of them had different dynamics and unique features, and each asserted its powers in a unique context. And yet, the study conducted by Bhattarai is centered on the fact that all of them had one common denominator: the support received by foreign powers, without whom their own survival in power could have been jeopardized.

The members of the elites in power throughout different phases of Nepal’s modern history, have always shared something in common. They all misappropriated and misused, their prerogatives in dealing with foreign powers exercising their own influence over the country, to legitimize, cement and consolidate their own status and grip on the decision-making.
“Elites have leveraged their ‘monopoly’ or their exclusive access to foreign policy to justify their power”. “By engaging with missionaries, colonial powers, residents, envoys, ambassadors, and international organizations in different eras, they positioned themselves as the architects of Nepal’s modern history,” Bhattarai said.

What we think of national interest, which is often proclaimed with high rhetoric by politicians even these days, is actually the interest of elites whose members strive to preserve by leveraging their decision-making in the realm of foreign policies through their access to foreign actors.

Power has been exercised by elites not in the interest of the people but to further strengthen the elite itself, and Bhattarai’s scholarly research is an effort at understanding “how elites have ably used foreign policy to consolidate their authority”.
“In this book, I seek to advance beyond the existing debates in International Relations by exploring how the priorities, preferences, and behaviors of individual decision-makers impact foreign policy decisions. By examining these individuals’ actions, we may gain insights into the structural constraints they face and the norms that shape their positions,” explained Bhattarai. To better comprehend these patterns and dynamics, the publication tries to answer an important question:
“How do we measure their agency within the web of constraints they are bound by, and in what ways do we distinguish between genuine influence and the illusion of power within the broader political machinery?”.

“This question challenges the very concept of elite status and prompts us to reconsider how we understand leadership, authority, and influence in the realm of foreign policy decision-making”.

In essence, Bhattarai tries to explain how the domain of foreign and its interactions with national elites in different phases of Nepal’s modern history have shaped not only the country’s own political trajectories along the years but also enabled the rulers of the time to exert their power over the nation.
Normally, we explain and justify foreign policies through the angle of national politics. After all, foreign affairs are at the service of nations’ interests and priorities. The case of Nepal is different. Foreign powers did abuse and continue to abuse their own influence over the nation’s destiny.

But as Bhattarai helps us to realize, it is not only a one-way street. His inquiry tries to prove this point by presenting examples from numerous historical episodes and also from his observation of elite-driven foreign policy discourses in contemporary Nepal, be it in the media, seminars, or university.

The book is about the idea and practice of foreign and the way Nepali elites have been using and exploiting the domain of foreign and how, in the name of foreign policy behaviour and foreign policy priorities, they have been fulfilling their own vested interests.

The book also brings to the fore the presence and role of henchmen and interlocutors of all three—Rajhas, Ranas, and Republican leaders of Nepal—in different periods of time, to show how the idea of the foreign has been romanticized and weaponized as rhetoric.

Among them, what tops the list is the discourse of national interest, which, according to Bhattarai, as discussed in his upcoming book, is actually an “elite interest”. The elites in power throughout the history of Nepal till now excelled at preserving their own status and ably used the same foreign powers targeting and influencing them, for their own advantage. And let’s be honest, they have been extremely good and they are still good in this game. 

Have you ever sat for an exam thinking that you’re fully prepared but then encountered a question that you remember studying but can’t recall the answer? This frustrating experience is called “choking under pressure”—a psychological phenomenon where your performance declines precisely when it matters most.

For many years, choking under pressure was seen as simple anxiety weakening performance due to lack of intelligence or preparation. Today, modern neuroscience reveals choking as a neurochemical disruption. What happens in your brain when you choke and can it be prevented? This article tries to explain this phenomenon.

What happens in your brain when you choke?

When you choke, your brain undergoes a series of physiological changes that drains your performance. The brain contains a fear center called Amygdala. Under pressure, amygdala activates a fight-or-flight response in which stress hormones flood your system. This is an evolutionary response which was meant for physical threats in our ancestors. A 2018 Stanford study found that stress hormones can reduce Prefrontal Cortex—the area for working memory and reasoning—activity by up to 50 percent. This explains why you might forget the answers you knew perfectly under stressful conditions like an exam. 

Why do some students choke while others thrive? 

Research shows that students who consider tests as threats are more prone to choking. Those who see tests as a challenge opportunity show better results under pressure. Sometimes even after revising several times, you might have experienced choking. This can be explained by the “expertise reversal effect”. It shows that over-studying can sometimes backfire. At a point, over-studying can increase anxiety without improving recall which ultimately leads you to forget what you knew. Additionally, some people can naturally regulate stress hormones better than the others.

How can I prevent choking?

In order to prevent choking under pressure, you have to practice under pressure by simulating test conditions during your study sessions. You must not take your tests as a threat but instead as a challenge. Harvard research shows that replacing “I must not fail” with “I’m prepared to try my best” improves test performance by 22 percent.  If your brain still panics despite practicing the above methods, breathe deeply, clench and release your fists three times. This calms your nervous system and lowers stress hormones.

Choking under pressure isn’t a sign of weakness—it’s a natural response to stress. By understanding the science behind this, students can improve their performance and learn to regain control of their brains even under stressful conditions.  

Divya Prakash Sah

Kathmandu Model College, Bagbazar