Where do socio-economic dispossession and marginalization end and the physical realities of climate change begin? What’s in a definition? Who gets to define it? As the climate continues to change, who is in charge to telling its stories? The “refugees”? The people calling them refugees?
I used to think that being able to rattle away in English was the greatest of achievements and sought to follow the diktat of the wet nurses of English education, “To earn money, study English.”
Up and over a suspension bridge, past a tarp slipping off a bamboo frame littered with the aftermath of a bāluwā-gitti party – Himalayan Dragon Beer empties, half-devoured meals, a sodden fire, bike helmet, damp blankets.
John was drunk the first time I met him – 68 years old, thin but tough, short but imposing.
For the family of eight walking in front of us, though, it’s a moment of raucous joy. First, a young child, about eight years old, attempts to kick out at the Tahr. The animal seems unfamiliar with this gesture, and quickens its pace.
Before the election, as sexist and racist and consumptive as I know Americans are, I believed we knew what was right even if we didn’t always do what was right.
Do I imagine myself visiting a gobargas project in the sticks to see if my environmental sins are being alchemized into virtue?
The contemporary art scene in Nepal might be vibrant but it’s not unambiguous. Who are the true contemporary Nepali artists of this decade? And what exactly do we mean by the term?
