Helping hands for rhinos at risk

It is hard to imagine but true that the species that rubbed shoulders with the prehistoric dinosaurs are once again in the great risk of being wiped out due to the avarice of human beings. The rhinos lived in grasslands, forests and wetlands of South and South East Asia long before humans arrived, their ancestors were here 40 million years ago. Indricotherium, the most impressive of all the extinct rhinos was the largest land mammal ever to live on earth.

Currently, five types or rhinos are found worldwide. White rhinoceros are the largest and most common one, with a broad square-shaped mouth, found mainly in South Africa. Black rhinoceros are the fastest one with a hooked upper lip, found in east and southern Africa. Javan rhinoceros are the rarest one, only 60 remaining in the west Java's thick forests in Indonesia. Sumatran rhinoceros are hairy one, like to wallow in muddy pool, with only 300 left in Burma, Indonesia and Malaysia. The greater one-horned rhinoceros – having most folded skins, are found in India and Nepal.

The greater one-horned rhinoceros population faces a grave threat from poaching. Once, there were 600 rhinos in the wild in Nepal, but the population slumped down to 372 due to the security problem during the insurgency in Nepal. However, with the concentrated conservation efforts, the number has gone upto 435 as per the rhino count conducted in 2008.

Poached for its prized possession
"The rhinos are poached for their horns and the poaching is well organized," says a local in Chitwan, home to the second largest population of one-horned rhinos. "Most poachers work in gangs and the methodology is such that each member of the gang has to do only a specific task."

A member of the gang just locates the rhino and gets a meager sum of money, sometimes even a bottle of beer works for him. They are generally poor local people. They take the benefit of rhinos' behaviour – they like to wallow in water bodies and they leave dung in big piles, using the same path in the vegetation again and again. Another member of the poaching gang shoots the rhino and the third member hacks the horn from the dead rhino's body. Then one member takes the horn to cities like Kathmandu from where the horn could be passed on to either China or India. The amount earned by the gang members escalates with each higher layer and finally the rhino horn lands at a prized amount of approximately Nepali rupees 800,000 (around USD 10,000).

Historically rhinos have been hunted for their horns, a prized ingredient in traditional Asian medicines. Rhino horn is a key ingredient in Traditional Chinese Medicine. Even today, traditional Chinese practitioners use rhino horn to treat life-threatening fevers. However, the current clinical evidence is inconclusive about its fever reducing properties.

In a number of the Gulf countries, men traditionally wear daggers and the most expensive handles are made from rhino horns. The wearers of the daggers still command respect in the society.

In Greek mythology, rhino horns were said to possess the ability to purify water. Rhino horns were carved out into beautiful ornamental drinking cups to detect poisons. The ancient Persians of the 5th century BC thought that cups carved from the rhino horn could detect poisoned liquids, causing bubbles in the presence of some poisons. This belief persisted till the 18th and 19th centuries among the royal courts of Europe.

The researchers say that this may have been because many early poisons were strong alkaloids that may have reacted strongly with the keratin and gelatin in the rhino horn, thereby indicating the presence of poison.

Besides poaching, destruction of habitat and conflict with humans over living space remain the major threats to saving these magnificent species.

Concerned community members
The communities living in the vicinity of protected areas are well aware of the plight of the rhinos and they know that without rhinos the tourism business will suffer. A mahout (elephant handler) in Chitwan says, "The tourists come to see the rhinos." "If we can't save the rhinos, all of us will lose jobs."

In a shocking incident, a live rhino's horn was hacked off by the poachers, leaving the rhino writhing in pain. The rhino died after two weeks in spite of being treated by the veterinarian and officers of Chitwan National Park. The community members were so enraged that they padlocked all the offices in Sauraha, Chitwan and demonstrated on streets to pressurize the government and concerned people to save the rhinos. A hotel owner in Sauraha says, "If the locals find out the culprits, they will beat them to death."

Similarly, in Khata, the biological corridor that links Nepal's Bardia National Park with India's Katerniaghat Wildlife Sanctuary, the community members have formed community based anti-poaching operation units. They patrol the community forests on regular basis and are keep an eye on any new person entering their territory. Eighty three rhinos were translocated to Bardia National Park from Chitwan National Park but as per the 2008 rhino count the park has just 22 rhinos left. In an incident when the community members heard a bullet shot in the nearby community forest, around 2000 locals formed a human chain and remained awake the whole night to save a mother rhino and its baby. The mother and the baby rhinos regularly come from the national park to a water hole dug by the locals in the community forest.

Fences of harmony
Besides the anti-poaching patrols, the communities have started planting mentha (mint), chamomile, lemongrass and citronella plants in their lands bordering the national park in Khata. " Farming the crops that are unpalatable for the rhinos has reduced the human rhino conflict , " says Bhim Bahadur Pun, a farmer in Khata. "We are also getting better price for the essential oil produced from these crops."

With the financial support from organizations like WWF, the communities have put up electrical fences around their fields and community forests bordering the parks in Chitwan and Bardia. This has also reduced the conflict.

Youths for a Secured future for rhinos
Not only the elder members but the younger members in the communities living near the protected areas are concerned about the fate of rhinos. Most of the schools in these areas have formed eco-clubs. Eco clubs are independent group of students working collectively to support conservation. The students stage street dramas to aware the community about the ills of poaching and benefits of conserving the endangered species.

An enthusiastic eco club member in Chitrasari, Chitwan says, "The rhinos too have the right to live along with the humans."

"All of us know that they will vanish like dinosaurs if we are not able to stop the rampant poaching. So, though street dramas, we try to educate the locals on how to stop the poaching of these magnificent animals."

Adding to this a teacher in Chitwan says, "The rhinos will continue to live as long as the young generation is concerned about them."

"The rein is in their hands."

Saving the endangered snow leopard

A snow leopard is hunt for its beautiful fur


God’s pets in peril
One of the world's most beautiful and elusive cats, the snow leopards (Uncia uncia), considered as God's pets by the local communities in the Himalayas, are in grave danger. They inhabit the high, rugged, harsh and barren environs and are distributed in the Himalayas, Hindu Kush and Pamir mountains. With an estimated world population of just 3,500 – 7,000 in the wild, they are listed on the IUCN's Red List of Threatened Species as "Endangered".

The snow leopards weigh between 27-54 kgs, their body length ranges between 0.74 – 1.30 metres with a tail nearly the same length. They possess thick fur which is pale with dark-gray to black spots. This aids in hunting by helping to camouflage the cat against the rocky slopes. Its large, broad paws act like snow shoes. The snow leopard even has a built-in scarf, its long, bushy tail that it often wraps around its body and face for added warmth when resting. This same tail helps the cat keep its balance as it leaps among rocky outcrops and narrow ledges after its agile prey. Its powerfully built, barrel-shaped chest gives it the strength to climb the steep slopes. Its long, muscular hind legs enable it to leap up to 10 metres—nearly six times its body length—in pursuit of prey.

Poaching for pelt and bones
The snow leopards are poached for their valuable fur and bones used in Traditional Chinese Medicine (TCM). As the demand for Asian big cat bones increases, TCM producers turn to other large cats such as the clouded leopard and snow leopard as substitutes for the tiger bones. The bone trade is rapidly replacing fur trade. Herders living along Nepal’s northern border have been known to exchange snow leopard bones for domestic sheep breeding stock from Tibet. The sale of bones offers poor mountain communities an opportunity to generate substantial income, especially where enforcement is weak and the penalties insignificance.

Herders' headache
As the natural prey base depletes, the snow leopards attack livestock and fall victim to retaliatory killing. "Loss of prey mainly occurs due to poaching of prey species like musk deer and Himalayan tahr or due to the competition for grazing grounds between livestock and prey species," says Kamal Thapa, Research Officer with WWF. "Snow leopards get killed in retaliation by the herders when they attack livestock during times when their natural prey is scarce."

Human-snow leopard conflicts often increase in the winter, as the cats follow the herds of Himalayan blue sheep down to lower altitudes. Food is scarce, and hungry snow leopards occasionally kill and eat domestic livestock. In an incident, a snow leopard killed 100 sheep and goats in its single attack in the Langtang Valley in Nepal. The herders are poor and the loss of even a single yak, sheep or goat is an unbearable pain for them. One herder said, "Snow leopards are robbers, they kill our yak and sheep." "If I find a snow leopard, I will kill it and eat its heart first."

Communities to the rescue of snow leopards
Despite the human-snow leopard conflict, people are now conscious that snow leopards are endangered and they should be saved. The herd owners have set up a common fund which is administered and managed by the Snow Leopard Conservation Committee – made up of members of the local community. This Committee is responsible for monitoring livestock depredation trends, fundraising, verifying claims, and deciding on the appropriate compensation, raising awareness on snow leopards conservation and monitoring prey population. This is very much a scheme for the herders by the herders.

The Livestock Insurance Scheme has proved to be one of the important tools to reduce conflicts between snow leopards and humans. When herders are compensated financially for occasional losses of their cattle they are less likely to kill snow leopards in retaliation as they no longer have to fear financial ruin. This scheme has been used in India, Pakistan and Nepal – where WWF created the first scheme in the Kangchenjunga Conservation Area of Eastern Nepal. Experience has shown that the livestock insurance scheme has proved effective in preventing retaliatory killing of snow leopards.

A good future ahead
There are 350 – 500 snow leopards in the wild in Nepal. They inhabit the Nepal's mountain protected areas from Kangchenjunga Conservation Area in the east to Shey Phoksundo National Park in the west. Replication of the successful Livestock Insurance Scheme in all the snow leopard habitats will help save these endangered animals. One local from Kangchenjunga said, "The awareness level has increased in our area." "Now even the herders have realized that they should save the snow leopards."

Where have the gharials gone?

Once common throughout its range with an inferred population of 5,000 to 10,000 in the 1940s, the gharial numbers have gone gone down to less than 200 breeding adults.

When more than 100 gharials died in the Yamuna and Chambal rivers in India last year, it sent alarms among the conservationists and people started identifying gharial as one of the most threatened crocodilian species.

Croc with a pot on its snout
The gharial (Gavialis gangeticus) is characterized by its long and slender snout and mostly inhabits deep, fast-flowing rivers. Its name derives from the cartilaginous protruberance at the end of the adult male’s snout that resembles a Ghara, an earthen pot common to India and Nepal.

It is the only crocodile species in which the male is morphologically different from the female. The gharial, like other crocodiles, helps bring nutrients from the bottom of the riverbed to the surface, thus increasing primary production and fish populations and helping maintain the aquatic ecosystem.

"Critically Endangered"
Gharial is the first crocodilian species to be re-categorized as Critically Endangered on the 2007 IUCN Red List. It was common throughout its range with an inferred population of 5,000 to 10,000 in the 1940s.
Dr. Narendra Babu Pradhan, the Chief Warden of Chitwan National Park said, "During the period of 1981-2008, 691 gharials were released in Narayani, Rapti, Karnali, Babai, Koshi and Kali Gandaki rivers."

However, gharial numbers continue to plummet. A 2008 survey confirmed the presence of 81 individuals in the different rivers of Nepal, the number presumably higher due to the release of captive-bred gharials.

Radio tagging to track the movement
Fourteen radio tagged gharials were released in a make-shift enclosure at Dumariya ghat of the Rapti River. The duo of Dr. Antoine Cadi and Renan Aufray from the French NGO, Awely, helped the team from Chitwan National Park (CNP) to fit the gharials with radio transmitters.

The transmitters are attached to the scutes on the gharials' tails and each gharial has been provided a different number and radio frequency. They will be monitored based on Radio Frequency Identification (RFID) technology by the team of CNP staff led by Bishnu Thapaliya and Madhav Khadka.

WWF's Country Representative to Nepal, Mr. Anil Manandhar said, "The study will help in diagnosing the causes of decline in the gharial population. It will also help us better understand the gharial’s habitat use — knowledge crucial for saving the most threatened crocodile in the world."

“Although conservation efforts such as the tagging and release of gharials are important steps in saving the species, a lot more is needed to ensure its long-term survival. Integrated efforts that include captive breeding, research and monitoring, and especially safeguarding gharial habitat and prey, are urgently needed, “ added Sarala Khaling, regional co-ordinator of the Critical Ecosystem Partnership Fund, which has largely funded this release and monitoring project.

Closer to extinction
Although hunting is no longer a threat to the species, the construction of dams, barrages, irrigation canals, sand-mining and riverside agriculture have all resulted in the irreversible loss of habitat for the gharial. The river pollution and overfishing have added to the woes of these crocodiles.

The gharial is now considered to be confined within the river systems of the Brahmaputra (India and Bhutan), the Indus (Pakistan), the Ganges (India and Nepal), and the Mahanadi (India), with small populations in the Kaladan and the Irrawady in Myanmar.

" The water quality of Nepalese rivers are better suited for gharial's survival," says Dr. Cadi. "If not saved in Nepal, they will be closer to extinction."

The monitoring of the released gharials will be helpful in formulating a long term conservation action plan to save these critically endangered species.

Their sounds will survive forever

For the last three years, Gautam Sapkota has been after birds and only birds. He follows the birds in national parks, forests, nearby gardens and central zoo in Kathmandu, and spends his time imitating their ways - the way the birds communicate with each other in different situations. And it's really hard to believe - within a span of three years, he has been able to mimic 151 different types of birds!

"I know the birds won't be here forever, they are being killed and getting extinct due to loss of habitat and human encroachment," he says. "Although I won't be able to save them, I will preserve their voices."

Although there are so many exotic birds, crows are Gautam's best friends. He can communicate with the crows more efficiently. He opines that these birds use only few basic words to communicate like "come", "go", "run - there's danger", "let's gather - one of us is in danger" and few other words. It was his long study and experience that allowed him to call a conference of crows during the auspicious festival Kag Tihar (The first day of Hindu festival - Deepawali, when people worship crow, the messenger of the God of death, Yama). Hundreds of crows came responding to his calls at the Open Theatre in Kathmandu. "They are my friends, and they come to me when I call them," says Gautam. "They know that their friend needs their help and flock to me."

Once hounded by media, he has been surviving on the presentations that he holds everyday in different schools. Till date he has visited more than 6,500 schools in 45 districts of Nepal, interacting, entertaining and education the kids about birds, their habitat, their ways of life and their calls.

When asked on how he was inspired to take up this hobby, he says, "When I was a little kid, I wondered how people imitated animals." "When I grew up, I realized that I could mimic a lot different sounds, so I started my journey and the beautiful birds became my friends."

Besides birds, he can imitate any other animal. However, following and studying the monkeys of Swayambhunath stupa and Pashupatinath temple in Kathmandu, he has learnt the monkey sounds too. He can initiate a brawl between two and more monkeys. And if you really pester him, he can arrange a gang fight among the monkeys and ask all the monkeys to attack you at once.

You will never get bored by his bird calls. However, to entertain the students apart from the monotonous bird sounds he has compiled songs in different bird voices. An album of popular Nepali folk songs remixed in the voice of different birds (particularly heron's voice) is on the offing.

Although born in a not so known Gadhi village of Makwanpur district in central Nepal, he is aspiring to record his feat in the Guiness Book of World Records. He is in correspondence with the officials and they are positive on recording this extraordinary feat.

A bus story

Two years back I was in a DTC (Delhi Transport Corporation) bus heading towards Connaught Place (CP) with a friend of mine. Mistakenly, we had occupied the row of seats meant for ladies (with ‘mahila’ – meaning lady written above the seats). As the bus stopped by a station, two young ladies got on the bus. My friend sitting next to me offered them his seat as they were standing near us. To my amazement, one of them, who looked quite confident, said a no-no to his offer and told him that they believed in equality and not in reservation. Instantly, a sense of respect rose inside me for that lady, who said no to the male chauvinism. I started thinking – yes, the new generation has arrived and now each and every girl will challenge the boy of her age. They will replace and rout the male hegemony.

As we neared the next stop, few fat ladies embarked the bus. With more people getting inside, they were standing next to us. This time, neither of us offered them the seats. To my horror, one of them raised the hell there. We were tagged being insensitive and all other passengers started to yell at us for not respecting the ladies. They again and again uttered the word ‘reservation’ and ‘meant for a woman’. Immediately, we sprang out of the seats and stood clinching the rod attached to the bus roof. We were looking down with mortification. I thought – how insensitive the women could be, they talk about equality and in the meantime say all these nasty things and take the benefit of being a woman. I had the feeling, nothing has changed at all. I could see the two young ladies smiling mischievously at us.

These days whenever, I get on a local transport, I always try to take a seat which has no ‘mahila’ written above it. The ghost of the fat lady in the DTC bus hounds me all the time, I travel in buses. There are times when I see young and old ladies clinging to the rod attached to the bus roof while the insensitive men are sitting nonchalantly on the seats meant for ladies. They don’t even leave the seats for old women and ladies carrying children. At such times, I remember the fat lady and feel like telling the standing women to raise their voice and take the seats meant for them. Then again, I think of the young lady, who said no to male ego and pull myself back. I then feel that, yes, we all are equal and even the girls should stand tall along with the boys.

Jhutti – The Rice Stalk Artistry

The month of November bears a special significance for Terai dwellers in Nepal. Usually regarded as the month of harvest it brings with it loads of joy to all. The fields, villages and streets are all filled with the aroma of freshly cut paddy. The granaries are generally full with newly harvested rice and the aroma of new rice wafts away from every kitchen in the villages.

The children await the harvest with much eagerness. After school hours or taking turns to herd the cattle and goats they glean rice from fields. Scouring the fields they search the rice stalks missed by the reapers. The collected rice is bartered with the petty sellers offering local delicacies (jilebi, kachari, and sweets). The rice is often sold in shops and the sum is saved to spend in the melas (village fetes) and haats (make-shift markets).

Meanwhile the farmers prepare jhuttis – artistic form of rice stalk sheaf weaving. Especially, the Tharus prepare jhuttis for each variety of rice they harvest. The jhuttis are hung high on the meh (the bamboo pole to which the oxen are tethered while threshing rice).

Art inspired by nature, for love of nature
Jhuttis are of different shapes and sizes. They are inspired by the nature and the things around like, kauwa tholi – the crow’s beak, patiya – the mat, kakahi – the comb, jhunjhuna – the baby’s toy, bena – the fan, bakhari – the granary, maur – the turban a bridegroom wears in Terai.

The belief is that – after the rice is harvested, there remains nothing for the birds to peck at. Hence, the tradition started, with keeping a jhutti of each species of rice harvested. The jhuttis thus, hung provided food for the birds. It shows the love for nature and conservation among the Tharus.

“Our ancestors loved and worshipped the nature,” says Chandra Kishore Kalyan, President of Tharu Welfare Society, Siraha. “They weaved jhuttis so that the birds didn’t die of hunger after harvest.”

Reviving the age-old culture
With the introduction of machines, the farmers are leaving behind the tradition. Even the traditional rice threshing is becoming obsolete. Now the farmers resort to using machines for the purpose. The joy and celebration of rice threshing using oxen, hanging jhuttis on the bamboo pole is becoming rarer.

To revive the age-old tradition, Barchhawar Community Development Forum organized a ‘Jhutti Competition’ last year. The competition attracted interest from local people with one hundred and fifty entries and brought out the Tharu culture in the national media. The organizers opine that the competition has not only informed the young generation about their culture but also reawakened their love towards the dying tradition. The forum will give continuity to it in the days to come.

Traditional healing
The Tharus believe that the jhutti rice is a cure for nausea. Nathar Tharu of Sishwani village, Siraha in east Nepal has a collection of 20-25 years old rice. He provides the rice for free to the people suffering from nausea.

Month of creativity
The month of November is special to Tharu women. It’s the time to show their creativity. They weave the jhuttis in their leisure time and the young girls learn the trick while herding the goats and cattle. Playing with the rice sheaf they come up with the beautiful shapes and size.

Teach Me Tenderly

The Elephant Training Workshop at the Elephant Breeding Centre at Khorsor, Chitwan, brought forth a new advancement in elephant training combining Nepali mahouts’ vast experience and long tradition in working with elephants, and the foreign experts’ expertise in the scientific knowledge on best ways to promote learning in animals.

The sun was about to set. Although the day was coming to an end, the ticket selling counter at the Elephant Breeding Centre, Khorsor was packed with visitors. Crossing the counter, to me the sight of the huge stable was astounding – giant elephants were tethered to wooden posts with iron shackles. The mammoth animals looked helpless and pitiable. Even older baby elephants were tethered in similar fashion. As I neared the iron bar, a cute baby elephant lunged towards me. It crossed the fence and chased me. Immediately another elephant calf, a little older than the one chasing me, came to take back the younger elephant. However, it got hold of the orange I was carrying and ran back to the stable along with its brother (on asking the mahouts I came to know about their relationship). Nearing its mother, it threw the orange on the ground and peeled it with its foot and ate the contents inside. They are such an intelligent creature!

End of innocence
The baby elephants amuse the visitors at the stable with their playfulness and mischief. However, as they grow older they are taught to behave properly. On reaching two years of age, the elephants are trained to obey the mahout’s commands.

Initially the young elephant is separated from its mother for few days. It cries and laments in agony of separation and becomes desperate. Two men each on two elephants with the fifth man on the distressed calf go for long rides – the calf is made to run, go up, come down, jump and do all sort of activities as commanded by the rider.

“When the calf is tired and desperate, then the real training starts with the mahout teaching the jumbo language with the help of bamboo sticks hurting on the back of the ears and shoulders,” says Vikram Mahato who has been training elephants for the past 34 years. “In the process, the baby elephant gets angry and tries to throw away the rider. Sometimes the trainer gets hurt, ends up with broken neck and fractured limbs.”

The trainee elephant is tethered in between the two other elephants with the help of strong rope while it learns to respond to the basic commands of moving forwards, backwards, to the left and right, sitting, standing, stopping and grabbing.

After two weeks the elephant learns to be ridden by the trainer without the assistance of other elephants.

Teaching with reward and appreciation
Contrary to the traditional painful training, three young elephants from Khorsor received some basic training through Positive Learning Method, and all three proceeded quickly in their learning. The young elephants were Saraswati Kali and Kush Prasad, who were habituated to calmly accept a mahout sitting on them and to respond correctly to the signals for forward, backward, stop, turn etc. A younger, as yet unnamed calf of one year of age was not ridden yet, but was habituated to calmly accept handling and to understand the same signals that will later on be used when riding.

The Elephant Training Workshop at the Elephant Breeding Centre at Khorsor, Chitwan on 11 to 14 December 2007 was carried out under the guidance of Dr. Andrew McLean from Australia, who is an internationally highly recognized expert in the science of animal training, Tuikku Kaimio from Finland, who also conducted the previous year’s workshop, and scientist Marc Pierard from Belgium, who led the foreign team.

The Positive Learning Method promotes elephants’ willingness to cooperate with people. It is a combination of two scientific approaches in animal training –positive reinforcement (rewarding the elephant for correct actions) and pressure release (guiding the elephant with as little force as possible and releasing the pressure immediately when the elephant performs the correct action).

“As soon as the elephant performs the right action, it should be rewarded with kuchis – food packages for elephants,” says Dr. Andrew McLean. “The elephant is then sure about what it performed.”

In this training method, the trainer avoids inflicting any pain or fear to the elephant. Training elephants in this way makes the training sessions a pleasant experience for both the trainers and the elephant. The other benefits are fast learning – in this way, elephants learn the tasks faster than with any other training method – as well as increased reliability and safety of elephants at work. “Elephants trained this way will have less behaviour problem and will be more obedient,” says Marc Pierard.

Waiting for results
According to Dr. Kamal Gairhe, the top expert in elephant veterinary medicine in Nepal, the positive learning method can’t be compared with the traditional method of training.

“We have the results of traditional training method at hand but we still need to wait for the positive learning method’s results and its effectiveness,” says Dr. Gairhe.

However, Tuikku Kaimio is confident about the success of the scientific training.
“They (mahouts) have already applied some of the techniques that we taught during last year’s training,” says Tuikku. “If they use their traditional methods combined with scientific knowledge, we will be glad, because they are the experts of elephant training.”

The officers think that the new method is more humane than the traditional training and it will avoid the risks of mahouts being killed by elephants. “When an elephant gets insane, it searches the mahout who had treated it badly and tortured during the training,” says Gangaram Singh, Project Manager, Terai Arc Landscape Program. “In the past there have been several incidents when the mad and angry elephant killed the mahout ruthlessly.”

Beginning of a new era
Next day I attended the workshop on management of health of elephants. In this workshop, knowledge about handling of elephants at work in order to further promote reliability and safety of elephants, about various possibilities in the design of equipment, about ways to promote elephant health, and about elephants’ role in conservation, was shared. While the participants discussed the issues, I could see a group of baby elephants busy playing football on a ground nearby – of course they were being ridden by young mahouts.

The elephants seemed to follow each and every command of the mahouts and were trying to kick the ball past the goal post. I was amazed to see the camaraderie between the elephants and the riders. The sun was again about to set but the sight looked like beginning of a new era. People were gathered to see the elephants play and practise for the upcoming elephant football match. They were clapping and at a distance Tuikku looked more than satisfied.

The combination of Nepali mahouts’ vast experience and long tradition in working with elephants, and the foreign experts’ expertise in the scientific knowledge on best ways to promote learning in animals is a new advancement in elephant training. She is confident that it will attract positive international interest and Nepal will be an example to the countries around the world.


End Notes:

Jumbo language
The mahouts use vocal commands along with pressure to train the young elephants.
“Agat” – move forwards
“Chhau” – move backwards
“Sut” – sleep
“Mail” – stand
“Baith” – sit
“Emhar” – turn
“Leh” – grab

Three men in a job
To handle an elephant three men are employed – Phanet, Mahout, and Pachhuwa. Phanet is the main handler of elephant. He takes proper care of the elephant and keeps it in hygienic condition and drives the elephant during formal occasions. Mahout cleans the hattisar, cooks the food and cleans the utensils. He also assists in feeding and bathing the elephant. Pachhuwa collects fodder and assists the Phanet in keeping the elephant in hygienic condition. He also assists the Phanet by standing on the back of elephant on special occasions.