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Structural dynamics plays a pivotal role in modern engineering, particularly in earthquake engineering. Base isolation, a groundbreaking innovation, is gaining attention as a critical solution for earthquake-prone regions like Nepal, which ranks 11th in terms of earthquake risk. Situated at the convergence of several active tectonic plates, Nepal lies in a highly vulnerable seismic zone. This makes the study of the dynamic behavior of buildings supported by base isolation systems essential. Understanding the conditions under which isolation systems perform effectively, conducting nonlinear dynamics analyses, performing shaking table tests, and evaluating field installations and performance are all crucial aspects of advancing base isolation technology.

Historically, Nepal has endured numerous devastating earthquakes. The 1934 magnitude 8 earthquake caused significant destruction, and the country continues to experience frequent seismic activity due to its location at the boundary of the Indian and Eurasian plates. The 2015 Gorkha earthquake, with a magnitude of 7.8, was a stark reminder of Nepal's vulnerability, claiming over 8,000 lives and injuring more than 20,000. Given this persistent risk, base isolation emerges as an effective, efficient, and protective method to mitigate earthquake-induced forces on buildings.

Base isolation is a seismic protection mechanism designed to reduce the impact of earthquake forces on structures. By incorporating flexible bearings or isolators between a building's foundation and superstructure, base isolation decouples the structure from ground motion, significantly reducing the transmission of seismic forces. This system not only dissipates energy but also enhances the overall performance of buildings during earthquakes. While the initial cost of base isolation systems may be higher in Nepal, recent advancements have made them more cost-effective and accessible, offering a practical solution to minimize lateral forces during seismic events.

Despite its benefits, base isolation remains underrepresented in Nepal's building codes. There is a pressing need to revise codal provisions to incorporate this modern innovation, ensuring its widespread adoption for new constructions. Public awareness and education about base isolation are equally important, as many are unaware of its potential to safeguard lives and property. A simple analogy to explain base isolation is the use of frictionless rollers: during an earthquake, the ground shakes, and the rollers move freely, while the building above remains stable and protected. In Japan, base isolation, known as "Menshin," is a cornerstone of modern architecture and engineering, contributing to the country's resilience against frequent earthquakes.

Various isolation components have been developed through research, including sliding isolators, lead rubber bearings, elastomeric isolators, low-damping natural or synthetic rubber bearings, and friction pendulum systems. These components are used not only in new constructions but also for retrofitting critical buildings. For instance, low-damping natural rubber bearings consist of steel endplates and thin steel shims interbedded with rubber, providing vertical stiffness while maintaining horizontal flexibility. Similarly, lead-plug rubber bearings, invented in New Zealand in 1975, incorporate a lead core to enhance stiffness and damping, making them highly effective for seismic isolation.

Sliding systems represent another approach to base isolation, offering an economical alternative for smaller structures. These systems reduce floor accelerations by introducing friction between the foundation and superstructure, allowing the building to return to its original position after an earthquake. This unique feature distinguishes sliding systems from other isolation methods.

So, seismic base isolation is a vital technique for protecting buildings in earthquake-prone regions like Nepal. To address the challenges posed by frequent seismic activity, it is imperative to adopt and implement isolation systems tailored to local needs. This requires collaborative efforts from government policymakers, structural engineers, and earthquake-related organizations. By integrating base isolation into building codes and promoting its adoption, Nepal can significantly enhance its resilience against future earthquakes, safeguarding both lives and infrastructure.

In my childhood home in Pokhara, ginger was never something we bought from the market. It grew quietly in our kitchen garden, a humble yet essential part of our daily lives. My mother, a firm believer in self-sufficiency, would plant ginger rhizomes in neat rows, and I, her little helper, would water them diligently. She would clear the soil, mix in rice husks for better drainage, and then let the ginger grow with minimal care. It was one of the easiest crops to cultivate—hardy, low-maintenance, and incredibly rewarding. When harvest time came, we would dig up the rhizomes, store them for the year, and even sell some when prices were high.

Ginger (Zingiber officinale) is believed to have originated in the tropical rainforests of Southeast Asia over 5,000 years ago. Ancient Sanskrit and Chinese texts highlight its medicinal properties, and it quickly became a prized commodity along the spice trade routes. From its origins, ginger traveled to India, where it became a cornerstone of Ayurvedic medicine and cuisine, and to China, where it was revered for its warming properties and ability to balance the body’s energies.

Nepal, nestled between these two cultural giants, naturally adopted ginger into its traditions. The fertile mid-hills of Nepal, with their subtropical to temperate climates, are ideal for ginger cultivation. 

According to Ghanashyam Chaudhary, in his paper for ‘Horticulture Nepal’, there are two main types of ginger varieties: Nashe (rich in fiber) and Boshe (low in fiber). The Boshe variety is considered superior due to its better yield, quality, and higher market price. Nashe varieties, with their high fiber content, are preferred by the spice industry for producing ginger powder.

Ginger thrives in well-drained, loamy soils enriched with organic matter, such as rice husks or compost—a practice I vividly remember from my mother’s garden. The crop requires minimal care, making it accessible even to small-scale farmers. While ginger is primarily cultivated, wild varieties can still be found in Nepal’s forests, particularly in the eastern and central regions. These wild varieties, though smaller and more pungent, are sometimes used in traditional remedies.

Ginger’s reputation as a superfood is well-deserved. Packed with bioactive compounds like gingerol, shogaol, and zingerone, it offers a wide range of health benefits. Ginger is a natural remedy for nausea, vomiting, and indigestion. Gingerol has potent anti-inflammatory and antioxidant effects, helping reduce muscle pain and symptoms of osteoarthritis.

Ginger’s antimicrobial properties help fight infections, while its warming effect improves circulation and immunity. Ginger may help lower blood pressure and cholesterol levels, reducing the risk of heart disease. Emerging research suggests ginger may inhibit the growth of certain cancer cells.

Ginger’s versatility in the kitchen is unmatched. In Nepal, it’s a key ingredient in traditional dishes like gundruk ko jhol (fermented leafy green soup) and purano achar (a traditional radish pickle). It’s also used to flavor teas, known as adhuwa chiya, which are especially popular during the cold winter months.

Globally, ginger is a staple in Asian stir-fries, Indian curries, and Middle Eastern desserts. It’s also used to make ginger candies, which are popular for soothing sore throats and nausea. Modern trends like ginger shots—small, concentrated doses of ginger juice—have gained popularity for their health benefits, particularly among health-conscious consumers. In Nepal, this trend is gradually gaining traction, with local entrepreneurs exploring opportunities to produce and market ginger-based products like juices, candies, and health supplements.

In Ayurveda, ginger is known as Mahaushadha, or the ‘great medicine,’ due to its wide-ranging therapeutic properties. It’s classified as a rasayana (rejuvenating herb) and is used to balance the vata and kapha doshas. Modern medicine has also embraced ginger, using it in various remedies.

Nepal has immense potential to become a major exporter of ginger, given its high-quality produce and organic farming practices. The global demand for ginger is on the rise, driven by its health benefits and culinary uses. Key export markets include India, China, the Middle East, and Europe.

However, challenges such as inadequate infrastructure, lack of processing facilities, and limited access to international markets hinder Nepal’s ginger export potential. Addressing these issues through government support, private sector investment, and international partnerships could unlock significant economic opportunities for Nepali farmers.

As Ghanashyam Chaudhary writes, improving storage capacity, reducing farming costs through mechanization, and developing efficient technical packages for ginger root rot management are crucial steps. Diversifying products and ensuring timely access to inputs like irrigation, fertilizer, and plant protection can further enhance ginger production. Collective marketing by farmers can also help them secure better prices for their produce.

The author is a London-based R&D chef

Rahul Barua is the Secretary General of the South Asia Foundation. He holds a B.Tech in Chemical Engineering from the Institute of Technology, Banaras Hindu University (now IIT-BHU), and currently serves as a Visiting Faculty at Malaviya Peace Research Centre, Banaras Hindu University. In 1997, he established the first-ever crafts development center in Sikkim, introducing microcredit and self-help groups in the region. 

He also developed a potter’s village on the outskirts of New Delhi, named Kumhargram. Additionally, he founded the South Asia Centre for Peace Research and Sustainable Development in collaboration with Lumbini Buddhist University. Baruwa has played a significant role in peace-building efforts in Nepal, facilitating meetings between Nepali and Indian political parties.  He worked alongside prominent figures such as Sitaram Yechury and Dr DP Tripathi as well as Nepali leaders like Pradeep Giri, Girija Prasad Koirala, Krishna Prasad Mahara, Pushpa Kamal Dahal and Madhav Kumar Nepal, among others. ApEx talked to him on wide-range of issues related to Nepal-India relations. Excerpts: 

What is the South Asia Foundation? Please tell us about its activities.

The South Asia Foundation is a Nepal-registered organization. In collaboration with the Lumbini Buddhist University, we established the South Asia Centre for Peace Research and Sustainable Development. A few years ago, around 5,000 people visited the Maya Devi Temple — a sacred site for followers of Buddha’s teachings — daily. Today, the number has risen to 7,000, with an additional 15,000 visiting Lumbini. Gautam Buddha is not just a figure for Nepal or India, he is a South Asian face for global peace and humanity. His teachings — tolerance, peaceful co-existence, compassion and moving away from materialism — are more relevant than ever in today’s conflict-ridden world. 

This center was conceptualized years ago, and it is very encouraging that Lumbini Buddhist University has provided it with land and necessary infrastructure.  The center not only disseminates knowledge about Buddha but also offers academic diploma courses designed in collaboration with the university. Many top universities of India and South Asian, along with experts, academicians and retired government officials are eager to engage with the center to share their knowledge and expertise with students.

We aim to facilitate Memorandum of Understanding (MoUs) with Lumbini Buddhist University and other universities all over the world. We are in negotiations with the best universities of the South Asian countries. Best minds have come forward and we are collaborating in multiple forms. Several MoUs have already been signed.

What are the other areas that the Foundation and the Center are working on?

We are working on several bilateral issues such as water sharing and border management among others. In 2017, former Indian Ambassador to Nepal, Manjeev Singh Puri, highlighted how Nepali living in India are contributing significantly to the Indian economy. Gone are the days when Nepalis were limited to roles like security guards or menial jobs. Today, they are entrepreneurs running restaurants, manpower agencies and online service providers. 

One area of focus is Nepal’s potential to supply dairy products, especially ghee, to South Asia. Milk production is falling in Bangladesh, Bhutan, Sri Lanka, as well as in the Nepal-India border regions. Nepal can fill this gap by supplying dairy products not only to India but also to other South Asian countries. There should be duty-free agreement on these items between Nepal and India. The Foundation operates without foreign funding, relying entirely on internal resources.  We are training Nepali women to become entrepreneurs and have partnered with India’s dairy giant Amul to make the dairy sector organized. There are many areas where we can work together.

Can you please tell us about the light and sound program being launched in Lumbini?

We have signed a MoU for this project and are raising funds locally. Several banks have agreed to support us, though they have their own terms and conditions as per the law and banking regulations. This light and sound program is the first of this kind in Nepal and one of the few in the world dedicated to narrating the story of Lord Buddha. Our goal is to spread the message of peace, compassion and Buddha’s teachings which are relevant even today. We are doing a lot of work on DPR and research from our own funds.  We are receiving technical assistance from a British company. The idea for this light and sound program was proposed to me by Sujeet Shakya of Kathmandu Guest House.

Last week, you organized an important seminar in New Delhi. What were the key outcomes?

The seminar was organized to facilitate knowledge-sharing between Lumbini Buddhist University and other universities in India.  Renowned professors, academics and historians participated in the seminar and shared their insights. They also pledged to support our initiatives. 

Five universities and two institutions have agreed to collaborate with the Lumbini Buddhist University and the Center on joint research, student and faculty exchange programs, seminars, conferences and academic partnerships. We also held sideline meetings with Nepali political leaders and other stakeholders. 

Many more universities have expressed interest in supporting Lumbini Buddhist University. During the seminar, Nepali delegates also engaged with Indian leaders and diplomats, discussing Nepal’s ongoing development and its emergence as a dynamic nation. Over the past two decades, not only has India undergone rapid changes, but Nepal has also transformed significantly.  These changes need to be acknowledged, understood and embraced.

How do you assess the current state of Nepal-India relations?

Nepal and India are both sovereign countries and must mutually respect each other. Both sides share the responsibility to strengthen this relationship. The two countries are equals, each holding their own vote in the United Nations and other multilateral organizations. There is no thing as a ‘big’ or ‘small’ country. Mutual respect is essential to foster a healthy relationship. India’s prosperity should benefit Nepal as well, and vice versa.

What are your suggestions for future prospects?

There has been significant progress in energy cooperation, which is a positive step. However, we should expand student exchange programs on a large-scale, moving beyond limited scholarship schemes. Other potential areas of collaboration include agriculture and dairy productions. India should encourage joint projects in Nepal to further deepen bilateral ties.

How do you view the growing Chinese influence in Kathmandu?

I do not consider Chinese influence as a dominant factor in Nepal-India relations. China has its own aspirations of becoming a geopolitical leader, but what often gets overlooked is the unique and special relationship between Nepal and India rooted in shared social, historical and cultural ties and linguistic similarities.

When we talk about technology in the context of development, we often treat it as a tool that simply exists to make life more efficient. But I see technology as something that shapes our identities, influences our sense of agency and carries ethical responsibilities across generations. This is why we need to reframe ICT4D (Information and Communication Technology for Development) through an ethics-based lens—one that doesn’t just ask what technology can do, but who it serves, how it  empowers and whether it respects the people and cultures it touches. 

Technology isn’t something that arrives in a vacuum, rather it enters communities endowed with their own ways of understanding the world, their own traditions, identities and their own ethical frameworks. If we introduce technology without considering these dimensions, we risk erasing identities rather than strengthening them. According to Martin Heidegger, the essence of technology is not just about tools or instruments; it’s about how technology shapes the way we see and interact with the world. When technology is introduced into a community without awareness of this shift in perception, it can transform local cultures and identities into mere resources to be exploited rather than ways of life that deserve  respect and preservation. For ICT4D to be responsible, it must integrate into the ways of  communities, aligning with their values rather than imposing external ones. 

I have seen  instances where digital tools were designed with good intentions but ended up disrupting  local practices because they failed to acknowledge the social and ethical realities of the  people using them. 

Agency is at the heart of ethical technology use. People should not just be passive  recipients of digital solutions; they should have the power to shape, adapt and use  technology in ways that enhance their lives. Too often, ICT4D projects are rolled out with a top-down approach, where decisions are made by outsiders who assume they know what’s best for the rest. But when people are involved in designing and implementing technology—when they  have ownership over it—it transforms from an external intervention into a meaningful part  of their lives. This isn’t just about usability; it’s about empowerment. It’s about ensuring that communities are not just given tools but also the knowledge, skills and autonomy to decide how those tools should work for them. This perspective aligns with Amartya Sen’s emphasis on agency in development. 

Intergenerational justice, a concept explored by Hans Jonas, is another crucial dimension  that is often overlooked in ICT4D. When we introduce technology, we aren’t just shaping the present; we are making choices that will impact future generations. If we don’t think carefully about the ethical implications of technology, we risk creating dependencies, eroding cultural knowledge or deepening inequalities. Sustainable technology isn’t just about function or economic efficiency; it’s about ensuring that the benefits of today’s  innovations don’t come at the cost of future resilience. 

Environmental sustainability must also be central to ethical ICT4D. As Fritjof Capra  emphasizes in his work on systems thinking, nature operates through interconnected and  self-sustaining networks. Technology should follow these principles, supporting rather than disrupting ecological balance. Too often, technological advancements come at the cost of  ecological health, depleting natural resources and contributing to environmental degradation. If we are to create truly sustainable solutions, we must embrace a philosophy  that respects and aligns with the natural world rather than exploiting it. This means developing digital infrastructures that minimize environmental impact, encouraging circular economies in technology use and integrating local ecological knowledge into digital innovations. Ethical ICT4D must recognize that the well-being of communities is inseparable from the health of the environment that sustains them. 

An ethical ICT4D means recognizing that technology is never just a tool; it is always part of a larger social and ethical system. If we want it to truly serve communities, we need to ask deeper questions: Does this technology respect local identities? Does it enhance people’s agency rather than diminish it? Does it uphold justice not just for this generation, but for the ones that will follow? And does it honor the ecological systems that sustain life? These are the questions that should guide our approach. If we fail to ask them, we risk using technology as a force of disruption rather than as a means of meaningful progress.