Nepathya Live in Siliguri marks the band’s debut performance in the city, a moment long anticipated by audiences across North Bengal, Sikkim, and the Eastern Himalayan region – where Nepathya’s songs have circulated for years through recordings, memory, and cultural inheritance, but never before through a Siliguri stage

The concert will be held at Utsodhaara Teesta Township, behind Kawakhali Ground, placing Siliguri – often described as a gateway city – at the center of a rare cross-border cultural convergence.

The event is presented by PVE Network, Club Gravity, and Mainali International Human Resources. PVE Network – owner of the IP Let’s Get Loud India Series, which featured Sajjan Raj Vaidya – is also serving as the curator for the Siliguri project, framing the concert as part of a broader vision for culturally rooted, regionally significant live music platforms in eastern India.

Over the years, Nepathya has distinguished itself as one of the region’s most formidable live acts. The band has performed hundreds of concerts across Nepal, India, Australia, Europe, Japan, and North America, frequently drawing crowds in the tens of thousands. In Nepal, their open-air shows have repeatedly ranked among the largest ticketed live music events staged by a homegrown band, noted for disciplined sound, minimal spectacle, and a strong sense of collective participation.

According to Bikesh Kayastha, Founder of PVE Network, the decision to bring Nepathya to Siliguri was driven by a belief that audiences in this part of the country have long been underserved when it comes to landmark live performances.

“The idea of bringing Nepathya to Siliguri came from a simple conviction – that people in and around this region deserve to experience a band of this stature live,” Mr. Kayastha said. “This is about extending the live concert experience to the eastern side of the country and raising the benchmark for production and presentation, so the audience here receives the same quality of experience seen elsewhere.”

Early indicators suggest that the Siliguri concert’s appeal extends well beyond the city. Fans from parts of Bhutan and Nepal are expected to attend, while within India, a significant volume of early inquiries has come from Mumbai, Bengaluru, New Delhi, and across the Northeast region, reflecting Nepathya’s enduring resonance among urban and diasporic audiences alike.

Following the announcement, Early Bird tickets were released online and have seen rapid uptake, with only a limited number now remaining. Tickets are available via the District by Zomato App and Web.

In an era when live music is increasingly driven by scale and speed, Nepathya’s first appearance in Siliguri stands apart – arriving deliberately, and carrying with it the weight of geography, memory, and shared cultural history.

Event Details:
Event: Nepathya Live in Siliguri
Date: 28 February 2026
Venue: Utsodhaara Teesta Township, behind Kawakhali Ground, Siliguri
Presented By: PVE Network | Club Gravity | Mainali International Human Resources
Tickets: Early Bird tickets [limited availability] on District by Zomato App & Web

Note: For the first time, Nepathya bring their voice to Siliguri and we are honoured to be a part of their journey as a Media Partner.

We have not charged any money from the organisers or the band for the promotion, and are promoting the event as a mark of respect for the legendary Nepathya band.

The post Nepathya Live: For the First Time, Nepathya Bring Their Voice to Siliguri appeared first on The Darjeeling Chronicle.

PepsiCo, Coco-Cola, Kaisha Industries, Natural water Industries, Parle, Vinayaka Industries, Hornbill Industries, ITC, CG Foods, Perfetti Van Melle were revealed as the top 10 polluters of the Indian Himalayan Region for 2025 at the webinar ‘The Himalayan Cleanup Speaks: Insights to Action’ 8 August 2025 – Zero Waste Himalaya Day. The top polluters were identified through The Himalayan Cleanup audits were conducted across 8 mountain states in which 12500 volunteers cleaned 148 sites and audited 217854 plastic waste collected.

Zero Waste Himalaya and Integrated Mountain Initiative have been anchoring The Himalayan Cleanup since 2018, with a waste and brand audit to name the companies that pollute the Himalaya, and call them out to take responsibility for their plastic waste including designing out of the system. The call is also for the extended producer responsibility rule implementation with targeted focus for the Himalaya that recognises the importance and fragility of the landscape. 

The webinar’s context setting highlighted that existing policies and practices are not sensitive and sufficient to respond to the Himalayan waste crisis, and that there was a need to acknowledge the socio-ecological importance, fragility and challenges of the Himalaya. The need to shift the solution narrative beyond the broom, bin, landfill, burn and roll it downhill and to towards systemic solutions was stressed.The presentation on findings of THC 2025 by Ms. Priya Shrestha, member of Zero Waste Himalaya, highlighted that 217854 plastic waste collected was 93% of the total waste collected. 47% of the plastic waste collected was non-recyclable, thus challenging recycling as a complete solution. There has been a dramatic reduction in the   non-recyclable plastic collected in THC2025 compared to the past 6 years that needs a deeper trends analysis.  53% of plastic waste collected was recyclable and shows that the mountains are struggling with collecting and linking recyclable plastics for processing. 

Food packaging was consistently the highest trashed item at 93% of all plastics that shows the continued trend in the consumption of junk ultraprocessed food and the contribution of Big Food to the Himalayan waste crisis. 52% of food packaging audited was non-recyclable which highlights the limitations of recycling as a solution. 47.5 % of the food packaging was beverage bottles and 11% of it was the energy drink Sting, which had very high consumption among students, though it was not labelled as not recommended for children, pregnant women and lactating mothers. While Sting still topped the list, THC2025 showed an increase in the number of energy drinks . The food and waste intersect was highlighted as very concerning for mountain communities, as there is clear evidence showing that junk ultraprocessed food and beverage to be the leading cause of non-communicable diseases and contributing to mental ill health.

Along with the top 10 polluters, Nimoj Industries, Parshuram Packaged Drinking Water, Nestle, Fresho Beverages, Linggi Lehmo Beverages, Haldirams, Pran, Dabur, Mondelez, Reliance were found in the top 20 companies polluting the Indian Himalayan Region from the Himalayan Cleanup 2025. While the top global and national brands have continued their presence as top polluters, THC2025 showed a big jump of local brands and bottled water brands that calls on targeted localised actions to reduce their plastic pollution. RK Paul Chawang, Amyaa – Arunachal Pradesh; Shirshendu S Das, Midway Journey – Assam; Kamlesh Rai, Biruwa – Darjeeling/Kalimpong; Abdul Rashid Bhatt, Kashmir University – Jammu & Kashmir; Preeti Chauhan, Little Green World -Leh Ladakh; Yoyung Shaiza, Enfogal – Manipur; Subhashish Dasgupta, MIMDI – Meghalaya; Mery Chakma, Mizoram Waste Solutions – Mizoram; Niksungla, Living for Environment – Nagaland; Tshering Uden Bhutia, KCC, Sikkim shared their key insights across the Indian Himalayan Region anchoring the THC2025 in their respective states and regions. While there is a need to look at the Himalaya with focussed urgency, contextual nuances across the IHR including local plastic brands and plastic used in religious spaces have to be factored in too in response to the waste crisis. These reflections also committed to taking THC insights as well as the Zero Waste Himalaya movement further into their states and regions through engagement with educational institutions, communities and Swachh Bharat Missions. 

Representatives of GAIA Ambily Adithyan and Break Free from Plastic Miko Alino responded to THC results and insights bringing in National, South Asia and Global perspectives. Miko stressed the need to go beyond the visual narrative of waste as well as end of life management issues and explore multiple pathways including legal and human rights to redress plastic pollution. Curb on production and systemic changes that also ensures a just transition was shared and put into perspective with global negotiations that are underway to end plastic pollution. Ambily shared her continued surprise about the amount of recyclables collected that shows challenges in mountain waste management systems which is not experienced in the big cities. She shared about the inclusion of mountains in the draft EPR policy that was submitted. The need for expanding allies in the health, wellbeing and front of packaging labelling was also expressed. 

Jigme Bhutia, MD SBM (Sikilkim) mentioned that THC had been instrumental in informing local waste management strategies and hoped that the demand of EPR would lead to meaningful outcomes.

Mr Ramesh Negi, President IMI in his closing remarks reiterated the Himalayan agenda and called out the need for mountain sensitive policies and allocation of adequate resources. He called out a development paradigm for the Himalaya that is not extractive and polluting and congratulated the organisers and volunteers of THC for their stewardship.

Mr RP Gurung, founding member of Zero Waste Himalaya and Integrated Mountain Initiative thanked all the participants and speakers for THC2025. He called out the launch of the Plastic Freedom Challenge 2025 where individuals go without plastic for a week coming out of THC as well as calling out Independence Day Celebrations to be plastic free.

The post The Himalayan Cleanup Speaks: Insights to Action appeared first on The Darjeeling Chronicle.

The three-week fellowship programme is organised by the United States Department of State and administed by Cultural Vistas, under the direction of the Bureau of Educational and Cultural Affairs at the US Department of State.

The IVLP was first established in 1940 and is one of the U.S. government’s most prestigious professional exchange programs for foreign opinion leaders.

Isabella is accompanied by five other journalists from India namely Barasha Das (independent journalist), Jaideep Deogharia (The Times of India), Sumir Karmakar (Deccan Herald), Sabita Kumari (Dainik Bhaskar) and Pooja Mehta Batavia (Zee News/Wion).

This project will examine media approaches of generating public awareness and influencing policy makers to address the climate crisis. Through meetings and site visits, participants will explore U.S. governmental programs, non-governmental strategies, and private sector investments to reduce greenhouse gas emissions, increase renewable energy sources, and support vulnerable human and natural populations at greatest risk from climate change. The group will focus on U.S. media efforts to generate campaigns to protect climate, environment and biodiversity through environmental laws and protection policies, scientific research, and environmental education awareness.

The team will visit four cities viz. Washington DC, Detriot (Michigan) Boise (Idaho) and Boulder (Colorado) with the aim to address specific objectives for the projects viz. access US national, state and local progrss in addressing climate change goals, observe how environmental policy-making and media campaigns can be linked with practical solutions to improve human and ecosystem health, assure adequate food and water supplies and provide sustainable livelihoods, discuss priority issues that can be highlighted by media to raise awareness on climate change challenges and discuss media strategies to promote public engagement in environmental conservation to reach zero emissions and limit to global warming of 1.5°C.

Isabella Gurung hails from Kurseong, Darjeeling and is alumna of St Helen’s Convent, Kurseong and Loreto Convent Darjeeling. She completed her graduation in Mass Communication from St. Joseph’s College, Darjeeling and Masters in Mass Communication from Sikkim University.

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Celebrating Darjeeling’s Own on International Women’s Day

Jane Austen had once written, “There is a stubbornness about me that never can bear to be frightened at the will of others. My courage always rises at every attempt to intimidate me” today we are celebrating Darjeeling’s own and salute all the incredible women, who embody this phrase.

Even though we celebrate women in our life everyday, today is special, today on International Women’s Day we celebrate HER for being WHO SHE IS – A Woman!!

Respects and Dhog to all the ladies out there, who inspire us everyday.

Darjeeling is blessed with women of extraordinary strength, resourcefulness, vision and perseverance, and today we celebrate our women, all of whom have stood tall against all odds and triumphed.

All Women are super achievers in their own respective ways and we celebrate you all.

Sadly we cannot profile everyone, so here are seven lesser-known women from Darjeeling, who lead from the front during COVID Pandemic.

We have included teachers of St. Philomena’s Kalimpong, for their efforts at reaching out to students in rural areas and distributing ration, while taking care of their learning and home-work as well.

We salute each and everyone of you.

The post DARJEELING’S OWN: Celebrating International Women’s Day appeared first on The Darjeeling Chronicle.

Celebrating mountain day without highlighting the cultural values of the mountain landscape would be incomplete. Devithans provide a fertile ground to testify for the rich cultural and biological diversity of the Sikkim Himalaya. The embedded belief system in societies lays the foundation of sacred sites which often evokes awe and reverence among the local people. It is a common phenomenon of relating sacred sites to the built environment such as temples, monasteries, churches, mosques, synagogues, and other religious architectural structures. Devithans, however, are distinct open natural sacred sites regarded as abode of local deities by the indigenous people in Sikkim Himalaya.

Devithans are indeed a conspicuous feature of the rural landscape in the biodiversity hotspot of the Eastern Himalayan state of Sikkim.  Apart from being an ethnic heritage, the devithans’ existence is founded on a strong animistic belief system and myths upheld by the indigenous people. They are, in fact, a production of the belief system which is reified by the biological diversity and hydrological regime– the objective reality of the place. The traditional religious customs and rituals performed at these sites provide cultural association of the people with their land.

Devithan at Labdang, West Sikkim/ © Abriti Moktan

The presence of pristine forests, hydrological systems in the form of water sources and springs, and biodiversity in these devithans make them unique community-conserved areas which reflect the intrinsic relationship of culture, spirituality and nature. Devithans, apart from being sacred sites, are also tied to the heritage of indigenous people, offering intergenerational transmission of traditional ecological, spiritual, and cultural knowledge, cross-cultural understanding, environmental education, and biodiversity learning.

Pokhari Dara Karzee is encircled by several devithans/ © Abriti Moktan

Devithan at Gangyep, West Sikkim/ © Abriti Moktan

The local people formulate and abide by regulatory practices which reify the idea of maintaining purity and sanctity of the sacred site. There are limited activities within and certain taboos governing these devithans. They are small patches of community conserved areas which are found within or at the periphery of the villages. They serve as an instrument for the local communities to establish their autochthony and sense of belonging to their land in a region having a complex social web. Devithans are not just places of worship but a dynamic site having cross-cutting matrices of cultural politics, social mobility, and ecological value.

Conservation is actually an outcome of daily practices which has a formal denotation in the present day. With cultural diversity being increasingly linked to biological diversity, scientists, academicians, practitioners, and policy makers have to take cognizance of the cultural aspects of societies which are crucial in devising sustainable future more so required in the present scenario with the global pandemic wreaking havoc in our lives.

Devithan at Chongri, Sindrabung and Kalsingh, Sopakha/ © Abriti Moktan

The culture, values, spirituality, and nature help us understand our existence in this world. Their interdependence makes them mutually inclusive and if one of them is threatened or endangered then it jeopardizes the existence of the others. The devithans exemplify community conserved sacred cultural areas in socio-ecological landscape outside of protected regions. They serve as an epitome of inseparable human nature relationships which has existed since the birth of humankind.

Socio-ecological landscape at Chongri and Nesa/ © Abriti Moktan

Abriti Moktan is a Research Associate at the Ashoka Trust for Research in Ecology and the Environment (ATREE), Eastern Himalaya-Northeast India Regional Office, NH 10, Tadong, Gangtok, Sikkim. ATREE works on issues of Biodiversity, Ecosystem Services, Livelihoods, Sustainable Agricultures & Food Systems, Climate Change. These are addressed through interdisciplinary research, field implementation/demonstration, training & skilling, dialogue, networking, outreach, and communication. www.atree.org

This article is part of one of the components of the larger assignment to ATREE—’Identifying, assessing, delineating and mapping areas with High Conservation Values (HCVs) and developing management recommendations/plans for them in SECURE Himalaya project landscapes in selected districts of Sikkim’—as part of the GOI-UNDP SECURE Himalaya Project.

This article was first published on The Confluence Collective produced as part of the celebrations for the International Mountain Day 2020 (11 December) as part of a series of articles for the month of December 2020.

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Dayahang is one of Nepal’s acclaimed film stars. He will help us raise national awareness of this endangered species and a rising threat to their survival — the illegal red panda trade.

“We are thrilled to work with one of the most popular actors in Nepal,” says Ang Phuri Sherpa, RPN’s Country Director. “We are very hopeful that he will bring our red panda conservation message to a wider audience in Nepal, as well as India, and Bhutan.”

Dayahang is also eager to help RPN’s mission. “I grew up in a remote village in eastern Nepal. I spent my childhood feeling very close to nature but I was never aware that our area is blessed with the presence of this beautiful animal.”

Highway and White Sun are Dayahang’s internationally successful films. White Sun was selected as the Nepali entry for the Best Foreign Language Film at the 90th Academy Award and was premiered at the 73rd Venice International Film Festival. He has received three national awards for Best Supporting Actor in 2009 for Dasdhunga and Best Actor for Sambodhan and Kabaddi Kabaddi in 2014 and 2016. Dayahang has acted in 40 Nepali movies including Kabbaddi and Loot which are some of the most popular. He is also very active in Nepali theater; acting in 33 plays, and directing and writing over a dozen more.

“I am fortunate to be a part of this noble effort to conserve our national treasure. I will try my best to contribute to the conservation of red panda.”

The post CHERUB OF THE MISTS: Actor Dayahang Rai Joins Red Panda Conservation Efforts appeared first on The Darjeeling Chronicle.

According to local media sources in Sitamarhi, locals along the border villages of Jankinagar and Soharwa were headed to a wedding in Nepal, when they were not permitted to travel into Nepal further, owing to the ongoing border sealing between the two nations, due to Coronavirus.

Local media have reported that, the Indian nationals then protested against it, which lead to further confrontation between Nepal APF and Indian nationals.

According to Nepal news outlets, the protest quickly escalated and two Nepal police officials were beaten up, after which those protesting tried to snatch the gun of one of the jawans, that is when Nepal police resorted to firing. All of this, they say happened inside Nepalese territory and not immediately along Indo-Nepal border. MyRepublica has claimed, “The Indian nationals are said to be smugglers who were trying to enter Nepal. Amid the lockdown and tightened security along the border, the alleged cross-border movement of smugglers has also been restricted.”

However, locals in the area have reported that Nepal police fired upon farmers who were simply tending to their fields.

Meanwhile Sitamarhi SP Anil Kumar has said that “There was troubles across Pillar Number 319/24 under Sonbarsa Block, when some youths from Janki Nagar and Soharwa clashed with Nepal SSB, when one of them was killed and three others have been injured. We are inquiring into the incident. भारत नेपाल सीमा पर पिलर संख्या 319/24 के पार सोनबरसा प्रखण्ड के जानकी नगर एवम सहोरवा के कुछ ग्रामीणों एवम सशस्त्र नेपाल पुलिस के बीच हुई झड़प में नेपाल पुलिस की फायरिंग से तीन स्थानीय (भारतीय) युवक को गोली लगी, एक की मौत ।”

As such, India-Nepal border areas has seen rising tensions in the recent days, Sitamarhi incidence is bound to add more fuel to the fire if not reported objectively.

The post Sitamarhi Tense After Firing Near India-Nepal Border: One dead, two injured appeared first on The Darjeeling Chronicle.

Lipulekh Pass is an ancient pilgrimage route mostly used by Buddhists. The route was closed by India following the Indo-China war of 1962. However, lately in the beginning of May 2020, India reopened the route for Kailash Mansarovar pilgrimage after constructing 22 km long road on the pass.

Earlier in November 2019, India had released its new political map showing Kalapani as a part of its territory, which was objected by Nepal. Kalapani is the first big reason behind Indo-Nepal border controversy, followed by Lipulekh.

Lipulekh is located in a far west point near Kalapani, an area of territorial dispute between India and Nepal. Both the countries claim these regions as part of their territory. India claims Kalapani as part of Pithoragarh district of Uttarakhand’s and Nepal claims it as a part of its Dharchula district.

Thanks to our contributor Rohit Vats we are able to bring to you some background to the whole controversy.

Historical Pointers

1) Nepal claims Kuti-Yankti River is MAIN Kali river

2) It originates at Limpiyadhura Pass on present Indo-Tibet border and flows till Gunji.

3) As per Nepal, all areas to the east of this river (blue colour in the map) 1816 Sugauli treaty should be part of Nepal.

4) Hence, Indian-Nepal border should be from Gunji to Limpiyadhura pass.

5) Entire area east of this, including Kalapani, India-Nepal-Tibet tri-junction, and Lipulekh Pass should be in Nepal.

6) Indian claim based on historical maps from 1879 and administrative records of Pithoragarh district from 1830 shows that Kalapani is starting point of Kali River. That is how river gets it name.

7) Kuti-Yankti is a tributary of Kali River but NOT the Kali River.

8) Kali River flows from Kalapani till Gunji + where it meets Kuti-Yankti River; from there, combined river, still known as Kali river, flows southwards.

9) From Kalapani downwards, India-Nepal boundary is divided along center of Kali river that is the present alignment of the boundary.

10) Lipulekh Pass is not considered + as ‘east of Kali River’ and hence, part of Nepal because it lies beyond origin of the river.

11) Sugauli Treaty refers to areas west and east of the river and hence, Lipulekh Pass does not come under the definition.

12) Administrative records from 1830 show area beyond + Kalapani and including Lipulekh pass being administered as part of Pithoragarh District.

PART 2 – Few points on the historic basis of claims:

(1) Nepali claim – British maps of area from 1816 to 1856 which show Kuti-Yankti river as Kali River.

(2) India – Survey General of India 1879 map (below) which shows Kalapani as Indian territory.

Present boundary map is based on Survey General of India 1879 Map. Just for reference, see this 1924 British map of the area, it’s same as 1879. And shows Kalapani and Lipulekh Pass as parts of Indian territory.

This is the new official map released by the Nepali Government. The finer like area jutting out (marked under red circle) shows the area east of Limpiyadhura – Gunji axis which has been added to Nepali territory.

1827 Map of Garwhal Kumaon which shows Kuti-Yankti river marked as Kali River. This is one of the maps produced between 1816 and 1856 which forms the basis of Nepali claim.

Article by Kanak Mani Dixit and another author about the basis of Nepali claims to Kalapani territory.

• Note the tone of the article and mention post-1990 ‘awakening’ of people.
• BTW, don’t miss this map in the article. See the significance below

It shows two areas:
1) Dark brown representing 62 sq.km area
2) Lighter one with 355 sq.km.
– Before 1990, boundary debate was about the smaller 62 sq.km area
– The larger one emerged after 1990 when Maoists came into power.

Video shared by Prem Thapa where a noted Nepali historian Professor Ramesh Kumar Dhungel explains the basis of historical Nepali claims. He makes maps produced till 1856 as the basis for Nepalese claims. And implies that India made changes which earlier Nepali administrations did not challenge.

What he does not mention, for reasons best know to him, is that 1879 map of British India corresponds to present boundary.

Three aspects of territorial dispute between India & Nepal

Treaty of Sugauli: Nepal and the British East India Company in 1816 signed the Treaty of Sugauli to end the territorial war. The treaty demarcated Uttarakhand’s Kumaon with River Kali as a boundary between India and Nepal. However, the river Kali has been shifting its course from time to time.

Origin of Rival Kali: The place of its origin is also not known. India claims that the river origins from streams of Kalapani and Nepal claims that river originates from its Kuthi Yankti stream.

Gunji Village: River Kali bisects the Byans area and the southeast of Byans includes the Gunji village which is claimed by Nepal as its territory. Gunji village is the gateway for Mansarovar Yatra. The Byans and its areas were transferred to Nepal by Britishers following the Treaty of Sugauli.

[With inputs from Rohits Vats: He can be followed on Twitter at: @KesariDhwaj

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The K P Sharma Oli-led Communist Party government had tabled the Guthi Bill in Parliament last week to amend the Guthi Act and nationalise both public and private guthis or trusts and regulate all religious sites under a powerful commission.

Speaking at a hurriedly called press conference on Tuesday, Minister for Land Management and Cooperatives Padma Kumari Aryal said the government has decided to withdraw the bill, which was registered in the upper house of Parliament last week.

Tuesday, lawmakers belonging to Opposition Nepali Congress had obstructed the lower house as the prime minister stepped up to address Parliament, where he was supposed to talk about the bill.

The Guthi Bill proposed repressive provisions that would nationalise both private and public guthis, regulate all religious sites and replace the Guthi Sansthan responsible or managing the religious institutions with a powerful commission.

For many, the bill was the final straw in the systematic erosion of indigenous Newar culture and rights by the state. Some critics has termed the bill as the Cultural Revolution of the Communist government.

The Ministry of Land Management and Cooperatives in a statement said it has decided to withdraw the bill from the National Assembly, citing additional need for discussions with stakeholders concerned regarding the matter.

The bill also invited sharp criticism on social media and many satirical remarks regarding the bill have become viral.

One such social media posts says: “You (communist leaders) first rented our house in Kathmandu, then snatched our daughters, then taken donation from us and also got our votes during elections and now you are eying at the ancestral properties and land of the Newar communities.”

Many senior leaders of the ruling Communist Party of Nepal married Newar girls from Kathmandu during their underground political career in the past while fighting for democratic rights.

[Update via: PTI, Thanks to our reader: Haris @TeestaNadi on Twitter, for informing us about this]

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The tweet has garnered the attention of various people, some curious and others referring to the stories from the famous Tintin comics. While some people dismissed it as the marks of snowboard, others went on to explain how Yeti is a living folk-legend in the Himalayan regions of Sikkim-Darjeeling-Nepal. Karma Bhutia, entrepreneur and prominent Twitter user from Sikkim states

Sanjeev Sanyala, author of several books on ancient Indian history also joins the conversation.

In the folktales of the Himalayan people, Yeti is an ape-like creature, taller than humans and inhabits the Himalayas. Because of the lack of concrete evidence of their existence, Yetis are believed to be folk-legends. A possible explanation given is the Tibetan Blue Bear or the Himalayan Brown Bear (or Himalayan Red Bear) which could have been mistaken for the ‘Yeti’.

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