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Fagu is one of the most joyous festivals celebrated in Tarai Madhes. Known as Holi or Faguwa throughout the region, it is a celebration of vibrant colors and carries connotations of romance, particularly the use of red powder. The festivities differ between the Kathmandu Valley and Terai-Madhes regions. In Kathmandu's Durbar Square, a UNESCO heritage site, the revelry commences with the raising of the Chir pole, amid splashes of water, and yellow, blue, and vermilion powders.

During Fagu, participants gleefully throw a mixture of colors at passersby, friends, relatives, and occasionally, foreign visitors. Although the festival lasts a week, the highlight remains the playful exchange of colored powders (Abir) and water. The festival officially begins on the 8th day of the waxing moon, marked by the ceremonial pole-raising near the Kumari temple in Basantpur.

The Chir pole has connection to Lord Krishna's times. It is believed that pieces of cloth hung in the Chir represent garments of the Gopinis, the milkmaids who accompanied Krishna, which Krishna stole and hung in the tree while they were taking a bath. It is believed that the multicolored Chir represents the Kadam tree that Lord Krishna climbed with the stolen garments of the milkmaids. Amidst these festivities lies a lovely story depicting Krishna’s playful escapades with Radha and her friends, captured by the great Mithila poet Vidyapati:

Let’s go to see Basant (Spring)

Where Ketaki and Kund are laughing

The moon is clear

The bees are black

Night is dim

The beloved one is getting angry

Kamadev (god of love) fights with his enemy

In Tarai Madhesh, Fagu is celebrated a day after the full moon. The night before Fagu, locals traditionally burn heaps of garbage. The next day is a revelry filled with folk songs, colorful powders, and offerings of betel nuts, coconut, cardamom, raisin and cloves. They also eat, drink, and make merry because merriment is the main motto of Fagua. The festival of colors is celebrated as the biggest festival of joy. The whole atmosphere resounds with Fagu folk songs, which are very melodious to listen to.

This festival is linked to the full moon because it is believed to heighten not only the sexual urges of youngsters but also of elderly people. The moonlit night enhances the vitality and vigor of the participants, filling their hearts with joy and merriment. Kamdeva, the god of love, is said to infuse vitality and vigor into people of all ages during this romantic festival. Newly engaged and married couples find particular enjoyment during this time, as Cupid breathes life into the otherwise mundane existence of local residents. This festive season extends for weeks during which people of Madhesi origin consume eggs, fish, and meat to boost stamina and strength. Non-vegetarian meals serve as the primary source of increasing sexual excitement, often accompanied by home-brewed beer, while vegetarian individuals indulge in sweets and fruits.

This Hindu festival, known as Holi, embodies a spirit of unity and camaraderie in Tarai Madhes, transcending barriers of gender and caste. The first night is the day of prayer of the Holi Fire. The second day is the day of dust (Dhulikshava), and the third day is of Rangotsav (the festival of colors). The goddess of Holia is invoked on the first day. This festival has a Puranic origin. It has been mentioned in the Bhabishya Purana that as the month of Falgun is the last month of the calculation of months according to the Shalvahan calendar, it is to be celebrated as the festival ringing in the new year. As PB Shelley has also said, “If winter comes, can spring be far behind?” So, it is also regarded as a spring festival or Basantotsav. People also enjoy a symbolic bonfire during this festival.

There is also a legend about the story of Lord Shiva getting angry and opening his third eye to burn Kamdeva, who later became Anang (bodiless). He was afterward restored to life by the grace of Parvati, the consort of Lord Shiva. This festival is celebrated throughout Madhes every year with pomp and fervor. Holi is the popular festival of the Madhesi people, so the Holi or Hori or Fagua folk songs are very melodious. The mythological relevance is revealed in the following folk song:

On the day Krishna played the flute,

The three worlds were connected,

What was the flute made of?

And how was it tied?

On the day, Krishna charmed the world,

With bones and flesh the flute was made

With love it was tied

This festival is related to Krishna and Radha, Rama and Sita, and Shiva and Parvati. So, it has some religious fervor too. Otherwise, it is fundamentally a folk festival of romance and sexual urge. Holi is one of the most colorful festivals of various colors celebrated in Nepal and the neighboring nation of India. 

Throughout Madhes, Holi is celebrated with pomp and fervor, echoing with melodious folk songs that narrate tales of Krishna, Radha, Rama, Sita, Shiva, and Parvati. While rooted in religious tradition, Holi fundamentally embodies the spirit of romance and merriment, shared across Nepal and neighboring India, enriching both nations' cultural and social heritage.

Nepal is rich in biodiversity represented by 118 ecosystem types. In a span of 800 km by 200 km, diverse arrays of wildlife species have been recorded. However, many of these components of biodiversity are facing existential crises, most of them due to anthropogenic influences. Amphibians are one such group of species, which are experiencing such threats. Some charismatic species such as tiger, rhino and snow leopard have received privileged treatment while the ‘non-charismatic’ species such as amphibians are shrouded in shadow.

All three types of amphibians are found in Nepal, namely frogs, salamanders and caecilians. There are six families of frogs in Nepal that includes 57 species. However, lack of studies about amphibians means scant information is available about their distribution. 

Environmental conditions like temperature, soil moisture and rainfall determine the occurrence of amphibians and the richness of their habitats. Amphibians prefer agricultural land, grassland, forestland and wetlands. 

Besides, amphibians play significant roles in the ecosystem by acting as both prey and predator. They keep pests like mosquitoes under control, help maintain the quality of water, contribute to crop yields and public health. 

Despite such an important role, these ‘non-charismatic’ species are not the focus of our conservation efforts.

Frogs are on the decline, due mainly to habitat degradation, conversion of wetlands to wasteland and a belief that they have certain medical values, a reason behind their consumption. Unplanned urbanization has become a major cause in developing countries like Nepal behind a shrinking habitat. 

A study has shown a significant relation between the roads and the occurrence of frog species in the Kathmandu Valley. Enhancing developmental activities like construction of road and other infrastructure could result in biodiversity loss, pushing the amphibian species on the verge of extinction. Furthermore, it is not a good practice to encourage students to use thousands of species killed annually for the purpose of dissecting frogs as a sample in practical courses.

To draw attention toward the poor status of frogs, Environment Protection and Study Center (ENPROSC) and Companions for Amphibians and Reptile for Nepal (CARON) initiated a program titled crocking monsoon in 2013, followed in 2019 by a citizen science-based approach with Wildlife Conservation Nepal (WCN), which has again highlighted a poor status of these creatures. 

Notably, this program started frog surveys across the country during the Covid pandemic with the aim of raising public awareness on the species, conducting research and identifying the species. 

This program mobilized volunteers across all seven provinces and 51 districts as citizen scientists, who, as district representatives, collected information (photos, videos) about frogs that used to be found in their respective localities. 

The year 2020 saw the submission of 1300 individual submissions of frog species using kobo collect application, followed by 1000 submissions in 2021. 

There’s a dominant mindset that only larger species deserve conservation, meaning that even governments across the world, including in Nepal, think that ‘non-charismatic’ species are not worthy of conservation. 

This program dedicated to ‘non-charismatic’ species, like several such conservation programs around the world, is in crisis for want of economic support. 

In this context, March 20 is an important date to remind the whole world of the need to conserve ‘non-charismatic’ species like frogs. Different stakeholders, including NGOs, organize awareness programs at different schools on the World Frog Day to raise awareness on the importance of frogs with a hope that those behind the decimation of the species will transform themselves into conservationists one day.

Summing up, tailored conservation approaches are necessary for sustainable conservation of amphibians. In our context, how about changing the syllabi suggesting amphibian species for dissection and exploring other alternatives?

Political chaos

Governments, whoever is a head to lead in support of different political parties, have frequently been changing in Nepal, thanks to a stubborn will to capture—and remain in—power. Nonetheless, these parties have no concrete plans and programs to make Nepal livable. Ethics, principles and values are what guide us to do something better, but what do the parties do with these ideals? They throw these ideals in the trash box, time and time again. 

Followers of our political parties and their leaders are visionless, political power is what the latter hanker for. And all that these visionless leaders do is misuse the resources at their disposal to fulfill petty interests of a small group at the expense of development agendas that benefit the country and the people. The leaders easily change their colors and ignore guiding principles to gain and remain in power. 

By ‘working’ tirelessly for the sake of power, these leaders have been pushing the country toward a state of lawlessness. 

It is foolish to dream of socio-economic development amid a deepening political instability exacerbated by our leaders, who have neither any rationality to use resources in the gainful sector nor critical thinking to push the development agenda forward.

Economic woes

Nepal’s ailing economic sectors hardly have any job opportunities for the youths. This is a far cry from a not-so-distant past, when the farm sector used to provide seasonal employment to a sizable population. Apart from agriculture, other sectors capable of rejuvenating the national economy, namely cottage industries, tourism and hydropower are also not performing well. 

The private sector can play a vital role in speeding up development but what can it do in the absence of a policy to bring it into the mainstream of development? 

For want of employment opportunities at home, youths are flying to foreign shores in search of jobs while about 60m people (roughly 20 percent of the national population) continue to live under absolute poverty. Add to it relative poverty, which roughly accounts for over 60 percent of the national population. 

This grim scenario is forcing young people to head abroad for jobs and become the source of remittance, making it the mainstay of the domestic economy. 

Education flaws

That our education sector has not been firing on all four cylinders (to say the least) is a given. In a sharp contrast, the India education system has been producing highly-skilled human resources not only for the home country but for the whole world. Most of the chief executive officers of global giants are from India. 

Two probable factors ail Nepal’s education system: Lack of a calendar to conduct exams and publish results, and low-quality education. The latter is the result of heavy politicization of institutions responsible for delivering higher education. A conducive environment for learning, teaching and undertaking research is lacking as evidenced by a decline in enrollments. 

Poor governance

Corruption and smuggling scandals come to the surface all too often, presenting a clear proof of weak governance. Probes into these cases show the involvement of politicians and bureaucrats. These cases are the result of politicians using power to divert public money for private gains. 

Bribery, corruption and smuggling are rampant because of poor governance and rent-seeking behavior on the part of our ruling elites. Because of this behavior coupled with favoritism and nepotism, commoners are not getting effective services from relevant state institutions. 

Given this context, the people need to raise their voices and make the ruling elites accountable if they want to make this country livable. 

It is often believed that crises open up avenues for opportunities. The whole world witnessed the global health crises of Covid-19 that triggered widespread panic and resulted in loss of lives, while businesses closed down due to the economic downturn. Yet, several governments and people learnt and developed strategies to cope with such situations, and many of them worked well. On the positive side, there is a realization that we need a certain strategy to cope with a certain crisis. This is because crises often trigger a sense of urgency, thus actuating solutions. And when crises mitigation strategies are explored through collaborative deliberations, that would certainly cultivate perspectives for change. A perfect example of this was the International Community Forestry Conference held on March 4-5 in Kathmandu.

The conference was conceived to not only bring together national and international researchers, practitioners, activists and policy-makers, but also to reflect on the achievements and emerging challenges facing the community forestry in Nepal.

An innovative program

Nepal’s community forestry has witnessed four decades of experimentation, adaptive management and expansion across the country. Not only has it evolved into a robust system of devolving management and resource use rights to local communities through legally-recognized and perpetually self-governed institutions, it has also functioned to sustain and improve the lives of those who rely on forests. More than 22,000 registered groups operate across the country, and have benefited 16.6m people through the management of over 1.8m hectares of forests. With decades of experimentation and institutionalization, there is a wider consensus on the positive contributions of community forestry in Nepal. Yet, with fundamental shifts in the socioeconomic context of the country, due mainly to increasing outmigration, demographic changes, shifts in agricultural practices, whether people-forest relations still remain the same is a moot question. One of the central highlights of the conference was that Nepal’s community forestry is at a crossroads, while some emphasized that it is struggling to overcome ‘crises’.

At a crossroads

In recent years, there is a growing concern over efficacy and impact of community forestry, mainly in terms of its economic rationale. In fact, a large body of research has emerged, confirming that community forestry’s contribution to the livelihoods of people is currently much less than its actual potential. Most of the problems have been attributed to arbitrary policy decisions and lack of institutional capacity, both on the part of the government agency as well as the community forest groups themselves. Nevertheless, the problem does not end there. 

The community groups seem to lack enthusiasm to capitalize on the legal space that has been progressive in the last few years, especially following a federal restructuring of the country. Several presenters at the conference argued that we are battling with a crisis, and most importantly the crisis of dwindling ‘collective action’, the fundamental pillar that community forestry of Nepal stood up on four decades ago.

While some presenters underlined the successful contribution of community forestry and ongoing shifts in the priority, others accentuated the factors leading to shifting forest-people relations. Most importantly, the outmigration and remittance economy has dominated the subsistence use of community forests, emerging livelihood opportunities in the domestic market are allowing people to shift their interests to city centers. On the grim side, economic returns from community forests have not been able to compensate for the people’s efforts in managing their forests. One of the presenters stated, the normative shift in people’s priority from “when will the forest open” to “no one comes to the forest these days” is an illustration of changing preferences in engaging with the forest. That has taken a toll on the traditional farming practices that we had for decades, including a decline in the number and type of livestock in rural areas. Several other presentations foregrounded proximate and underlying factors responsible for this, including increasing instances of human-wildlife conflict resulting in economic losses to rural households, forest fires, expanding invasive species within the forests and many more. All these factors, compounded by expired operational plans and lack of local capacity and support for their renewal, have resulted in a declining interest in community forestry.  

The legacy

The narrative on the theory of Himalayan Degradation, popularized by Eckholm in 1975, sparked a global concern about the impact of environmental degradation in Nepal. This in fact drew wider attention of the donors, giving rise to a sense of urgency to revert deforestation and forest degradation. This brought the donors, namely the Swiss, Australian and the British, among others, to provide support for addressing the environmental problem, and thus we witnessed the advent of community forestry in Nepal. With support from various donors, the interventions have had a remarkable impact on environmental, social and economic fronts of community forestry.

Four decades down the line, community forestry is still considered relevant, but rather from a broader perspective of climate change adaptation, biodiversity management and other dominant global environmental agendas that have evolved in recent years. However, the fundamental principles of community forestry that have bound the collective action among forest user groups has remained in the shadows. One of the persistent supporters of community forestry in Nepal is the Australian government.  Launched in 2013, the Australian Center for International Agricultural Research’s forestry project has mainly focused on contributing to the food security and livelihoods of community forest user groups through research in Kavre, Sindhupalchowk, and Lamjung districts, in pursuit of innovative options to silviculture management as well as have developmental impact through better policy outcomes.

The fundamental question is on whether the legacy of supporting core values and principles of community forestry still continues. Not only would this be important in terms of continuing the legacy, but also in terms of revitalizing one of the well-established local institutions of global reputation. So, community forestry is at a cross-roads of crises both in terms of intertwined problems facing it as well as the continuing support that would be supportive in addressing them.    

The author is executive coordinator at ForestAction Nepal