हाम्री छोरी अंशु गत सोमबारदेखि स्कूल जान थालिन् । हामीले किन स्कूल जान चाहन्छौ भनेर सोध्दा, उनी भनिरहन्छिन्, “पढ्न जाने ।” स्कूल त पठाउँला तर खुसी हुन्छिन् कि हुँदैन भन्ने प्रश्न थियो । स्कूलमा रूँदै “आमा चाहियो । घर जाने ।” भन्ने हुन् कि भन्ने डर पनि थियो । यद्यपि, स्कूलमा उनको पहिलो हप्ताले हाम्रो केही शंकाहरू हटाइदियो ।
सिधै जानुहोस् …
पहिलो दिन
पहिलो दिन अंशु यति उत्साहित थिइन् कि उनी मामु (जसलाई उनी आमा भन्छिन्) वरिपरि दौडिन छोडिनन्। हामी बाबा (जसलाई उनी बुवा भन्छिन्) को पर्खाइमा थियौं। उनी भनिरहेकी थिइन्, “छिटो स्कूल जाऔँ न आमा! बुवा लाइ नपरखिने!” सम्झना होस् भनेर एउटा भए पनि तस्वीर खिच्न चाहन्थ्यौँ हामी तर फोटो खिच्न पनि मानिनन् । धेरै सम्झाएपछि मात्र उनले हामीलाई केही फोटो खिच्न अनुमति दिइन् ।
अंशु स्कुल जाने बेलामा ।
अंशुको उत्साह देखेर हामी खुसी भयौँ । डर थियो कतै स्कूलमा आम खोज्दै रूने हुन् कि ? अर्को उनले स्कूलमा पाइने खाना खान्छिन् कि खाँदिनन् भन्ने थियो । घरमा त हामीले उनलाई खुवाउन धेरै प्रयास गर्नुपर्छ । त्यसैले हामी निश्चिन्त हुन सकेनौँ ।
म उनलाई स्कूल लैजान त चाहन्थेंँ तर मेरो परीक्षा थियो र समय मिलाउन सकिनँ । उनी मामु र बाबासँग स्कूल गएको क्षण हृदयस्पर्शी थियो। मेरी बहिनीले रून मन लाग्यो कि भनेर सोधिन् । गह थोरै भरिए तर आँसु खुशी र गर्वको थियो ।
साँझ जब म मेरो परीक्षा पछि फर्किएँ उनलाई शान्तपूर्वक सुतेको देखेँ । उनी सायद थाकेकी थिइन् । मैले सोधेँ अंशु रोइन् कि रोइनन् भनेर सोधेँ। मेरी श्रीमती र मेरी बहिनीले रिपोर्ट गरे कि उनी स्कूलबाट घर आइपुग्दा उनी खुसी थिइन् । हामीले उनको शिक्षिकाबाट केही भिडियोहरू प्राप्त गर्यौं । उनी आत्मविश्वासका साथ घुमेको र आफ्ना नयाँ साथीहरूसँग कुरा गरेको देखेर हामी सबै दङ्ग पर्यौँ । भिडियोहरूमा उनले अलिकति खाना त खाइन् अझै पनि हामी विश्वस्त हुन सकेका छैनौँ सबै खाना खान्छिन् भनेर ।
अंशु दोस्रो दिन स्कूल जान बढी उत्साहित थिइन्। ब्रेकफास्ट सकिनासाथ लुगै नफेरी आफ्नो झोला बोकेर बाहिर निस्कन थालिन्। हामीले उनलाई लुगा लगाइदिन फकाउनुपर्यो। उनले हामी (मामु र म) लाई बाहिर तानिन्। उनको स्कूल भ्यान आउन अझै केही समय बाँकी थियो (त्यसैले हामीले सोच्यौं), तर हामी बाहिर निस्कने बित्तिकै अचानक आइपुग्यो । उनले भ्यानमा भएका सबैलाई अभिवादन गरिन् र मुस्कुराउँदै हात हल्लाउँदै स्कूलतिर लागिन्।
साँझ उनी अघिल्लो दिन जस्तै सुतिरहेकी थिइन्। यद्यपि, उठेपछि भनिन् कि उनको घुँडा दुखिरहेको थियो । एउटा केटाले उनलाई लात्तीले हान्यो रे । हामीले अनुमान गर्यौं कि उनले झगडा सुरु गरेकी हुन सक्छिन् । उनमा अचानक अरूलाई प्याट्ट पिटिहाल्ने बानी बसेको छ । यसले हामीलाई उनको व्यवहार अनुमान गर्न गाह्रो भएको छ अनि अलि दिक्क पनि बनाएको छ ।
उनले स्कूलले उनलाई पढ्न र लेख्न नसिकाएको गुनासो पनि गरिन्।
तेस्रो दिन
तेस्रो दिनको बिहान, हामीले अंशुकी शिक्षिकालाई स्कूलमा उनको व्यवहारको बारेमा सोध्यौं। उहाँले भन्नुभयो कि हाम्री छोरी सबैसँग घुलमिल भएकी छिन् तर हिँडिरहन्छिन् अनि शान्त बस्दिनन् । पहिलो दिन, मकै दिँदा छोरीले मीठो मान्दै खाइछिन् । शिक्षिकाहरूले चिया पिउँदै गर्दा अंशुले सोधिछ्न्, “आफू मात्रै खाको ? हामी त छक्क पर्दै हास्यौँ ।” हाम्री छोरीका गहकिला साना पाइलाका बारेमा सुन्दा हामी खुशी र दङ्ग पर्यौँ ।
हामीले उनको दुखेको घुँडाको बारेमा सोध्यौं । हामीलाई थाहा भयो कि हाम्री छोरी वास्तवमा पहिलो अपराधी थिइन्। उनलाई यस्तो आवेगपूर्ण प्रहार गर्नबाट रोक्नु हामीलाई साँच्चै नै गाह्रो भइरहेको छ ।
हामीले शिक्षकलाई अंशुलाई पढ्न र लेख्न केही दिन अनुरोध पनि गर्यौं र उहाँ त्यसमा सहमत हुनुभयो ।
स्कूलको पहिलो हप्ताका बाँकी दिन
बुधबार, तेस्रो दिन, अंशुलाई औपचारिक रूपमा स्कूलमा भर्ना गरियो। बाबा र मामु फेरि स्कूल जानुभयो । अंशु आमालाई देखेर रोइछन्, तर कुनै न कुनै रूपमा शिक्षकहरूले उनलाई स्कूलमा राख्न सफल हुनुभएछ । साताका बाँकी दिनहरू सामान्य रूपमा बिते । केही चिन्ताहरू बढेका छन्, जस्तो कि उनको बदलिएको सुत्ने समय र उनलाई लागेको रुघाखोकी चिसो । तर यो त्यति गम्भीर भने छैन। हाम्री छोरीको स्कूलको पहिलो हप्ता हाम्रो लागि विश्वासको छलांग थियो । हामी उनको व्यवहारका बारेमा सिक्दै नै छौँ र हामी आशा गर्छौं कि उनले आगामी दिनहरूमा अझ राम्रो गर्नेछिन् ।
Our daughter, Anshu, started going to school since last Monday. Whenever we asked why do you wan to go to school, she said, “Padhnalai jaane” (To study). We were doubtful if she would be happy and were scared if she would cry in school demanding to go back home. Her first week at school, however, removed some of our doubts.
Jump to…
The First Day
On the first day, Anshu was so excited that she would not stop running around Mamu (her grandmother, whom she calls Aama). We were waiting for Baba (her grandfather, whom she calls Buwa). She kept saying, “Chhito School jaaun na Aama! Buwa lai naparkhine! ” (Let’s go to school quickly, Aama! Won’t wait for Buwa!). She would not even stop to let us take even a photo, which we wanted to keep as a memory. Only after much persuassion, she allowed us to take some photos.
Anshu’s photo as she got ready to leave for school on the first day
We were happy to see Anshu’s excitement and enthusiasm. We were also scared that she may cry for Aama once at school. We were also worried that she might not eat the food offered at school. At home, we had to make a huge effort to make her eat, so we could not be sure.
I wanted to see her off at school, but I had my PSC exams, and could not manage time to go. Seeing her go to school with Mamu and Baba was heartwarming, though. My sister asked if I felt like crying. Tears did well up, but they were out of happiness and pride.
In the evening, I returned after my exams saw her sleep peacefully. She was probably tired. I asked if Anshu cried. My wife and my sister reported that she was happy when she arrived. we received some videos from her teacher. Seeing her confidently move around and talk with her new friends elated everyone of us. In the videos, she took some food, but still we could not be sure if she had them all.
Anshu showing how to hold a toy like a babyAnshu dancing on Taali bajau at school
The Second Day
Anshu was more excited to go to school on the second day. As soon as she finished her breakfast, even without changing her clothes, she took her bag and started going out. We had to persuade her to wear clothes for her school. She dragged us (Mamu and I) out. There was still some time for her school van to arrive (so we thought), but unexpectedly it showed up as soon as we went out. She greeted everyone in the van and waved goodbye, smiling wide.
She also complained that the school was not teaching her to read and write.
The Third Day
On the morning of the third day, we asked Anshu’s teacher about her behaviour in school. She said our daughter is easy with everyone, does not stay still, and talks with everyone. On the first day, she said that out daughter was given corn, which she ate it. She also recalled an account when they were sipping tea and Anshu asked, “Aafu matrai khako*?” (Only you are drinking [the tea]?). We were pleasantly surprised by how our daughter was making impressions with her tiny first steps.
We asked about her sore knee, we came to know that our daughter was indeed the first culprit. Stopping her from impulsive hitting is something we have really been struggling with.
We also requested the teacher to give Anshu something to read and write and she agreed to it.
The Rest of the First Week at School
On Wednesday, the third day, Anshu got formally admitted at the school. Baba and Mamu went to the school again. Seeing her Aama, she cried, but somehow they managed to make her stay at school. The rest of the week went as usual. A few concerns are her altered sleep pattern and that she caught cold. But it’s not that serious. Our daughter’s first week at school was a leap of faith for us, and we hope she will do even better in the days ahead.
When it comes to bureaucracy, one term that repeats often is political neutrality. PSC exams often include a question on this topic. While the competitors write that political neutrality is a must to provide an unbiased public service, realising it on the ground has become a pipe dream—a fantasy that looks good only on paper.
In this post, you’ll read about…
What is political neutrality?
Political neutrality is the legal and ethical obligation of public servants to provide unbiased and non-partisan service irrespective of their own and the government’s political leanings. It is a concept that expects civil servants to carry out their job with integrity and professionalism without favouring any political ideology.
Political neutrality generally encompasses the following elements:
Impartiality: Public servants must provide services and advice based on fact, legality, and public interest rather than political beliefs.
Non-partisanship: They must not engage in party politics, run campaigns, or use authority to help a certain party win election.
Equal Service Delivery: The service delivered must be equal to all and must not be based on political affiliation.
Loyalty to the Constitution and Laws: Their allegiance must be towards the Constitution and laws rather than political leaders.
Professionalism and Integrity: The bureaucratic decisions and actions must be objective, merit-based, and free from political bias.
Resistance to Political Pressure: They should be personally able to resist any sort of political pressure, and the civil service should have a mechanism to protect them at all costs.
Is political neutrality entrenched in Nepal’s laws?
Yes. Political neutrality is not only a bare concept but also a principle etched in the Constitution and relevant laws.
Constitutional Provisions
The directive principles (Article 50(1)) urge good governance, accountability, and equal access to public service, implicitly requiring public officials to act without political bias. Similarly, the State policy (Article 51 (b)) calls for:
…good governance by ensuring equal and easy access of people to services and facilities delivered by the State, while making public administration fair, competent, impartial, transparent, free from corruption, accountable, and participatory.
The Constitution has also established the Public Service Commission (PSC) to ensure fair and politically impartial recruitment, promotion, and transfer of public servants (Articles 242-243).
Civil Service Act
Sections 43 and 44 of the Civil Service Act, 2049 prohibit civil servants from taking part in politics. Section 61 states that a civil servant involved in politics can be expelled.
Good Governance (Management and Operation Act), 2064
Section 6 emphasises the objectivity, neutrality, and impartiality among the principles of administration.
Ground Reality of Political Neutrality in Nepal
1. Politicization of Bureaucracy
Frequent political interference in appointments, promotions, and transfers undermines meritocracy and encourages favouritism. Transfers of secretaries, chief district officers, or other officials based on political loyalty and “ease of working with the minister” rather than performance and capabilityy.
2. Influence of Political Patronage in Recruitment
While recruitment is supposed to be merit-based through the PSC, pressure from political parties sometimes influences contract appointments. This not only undermines the official recruitment process but also adds political pressure to civil servants.
3. Weak Enforcement of Civil Service Code of Conduct
Although the Civil Service Act prohibits political activities, disciplinary measures against violations are rarely enforced.
4. Lack of Institutional Autonomy
Many government agencies and regulatory bodies operate under excessive ministerial control, limiting their functional independence. There is little to no protection of public servants who oppose legally noncompliant decisions. Anyone who opposes is replaced by an easygoing individual. Such a lack of institutional integrity encourages political alignment for institutional survival or funding.
5. Frequent Government Changes
Instability at the political level, i.e., frequent changes in ministers and coalition governments, leads to reshuffling of administrative leadership, affecting policy continuity and neutrality.
6. Influence of Trade Unions Affiliated with Political Parties
Many civil service trade unions are directly affiliated with political parties, making bureaucracy a battleground for partisan interests. They directly influence promotions and transfers, undermining the collective ethos of civil service impartiality.
7. Low Administrative Accountability
Lack of a strong performance evaluation and reward system weakens the motivation for civil servants to remain neutral and professional, which, in turn, encourages loyalty to political masters.
Ways to Uphold Political Neutrality in Nepal
1. Strengthening the Public Service Commission
Enhance the functional autonomy, capacity, and independence of the PSC to resist political pressure in recruitment and promotions. A complete implementation of the provisions of the Public Service Commission Act, 2079, is a must.
2. Reforming Transfer and Promotion Practices
Institutionalise transparent, rule-based transfer and promotion criteria to prevent arbitrary political influence. Digitisation and publication of transfer decisions improve accountability.
3. Enforcement of Disciplinary Action
Enforce provisions of the Civil Service Act to take timely disciplinary measures against those found engaging in political activities.
4. Decoupling Trade Unions from Political Parties
Amend labour laws to prohibit party-affiliated unions in essential government services, particularly in civil administration.
5. Ethics and Integrity Training
Conduct regular training on political neutrality, public service ethics, and anti-corruption laws. Expand focus on governance ethics under the governance systems paper in PSC’s main examination.
Reinforce constitutional and legal provisions regarding bureaucratic integrity and political neutrality, and include stronger safeguards in the upcoming civil service law.
8. Citizen Oversight and Transparency
Promote mechanisms like public audits, citizen charters, and grievance redress systems to reduce informal political interference. Align with the objectives of the Right to Information Act, 2064 for transparency.
Conclusion
The integrity of Nepal’s civil service depends on the institutionalisation of political neutrality. While the constitutional and legal frameworks are robust, challenges persist due to weak enforcement and pervasive political culture. Ensuring a meritocratic, rule-based, and citizen-focused bureaucracy demands a combination of legal reform, ethical leadership, and institutional restructuring. Only then it is possible to convert the fantasy of political neutrality into reality.
In William Golding’s Lord of the Flies, Simon stands apart from the other biguns as a luminous symbol of innate goodness, moral clarity, and spiritual insight. The novel places him at the beginning as a sickly and quiet, but kind boy ending up as a prophet violently silenced by the very society he tried to save.
Simon is one of the choirboys under Jack Merridew’s command. In the first scene is introduced, he faints. Jack remarks:
“He’s always throwing a faint… He did in Gib; and Addis; and at matins over the precentor.”
It’s an early hint at his fragility. But he is not much physically weak for someone who faints frequently. In fact, he accompanies Ralph and Jack to the mountain during their first expedition pacing between them. This could be symbolic of the two eventual leaders’ trust in his ability, neutrality between two dominant personalities, and kind of physical and moral balance.
Simon has a natural affinity for peace. Unlike Jack, who seeks control, or Ralph, who carries the burden of leadership, and Piggy, who seeks supports, he prefers independence, solitude and reflection. He is more connected with nature than the others since he escapes to a hidden forest glade, finding solace among butterflies, candle-buds, and silence.
He is also the most compassionate. Simon is the only one who truly understands and helps Piggy, fetching his glasses and comforting the younger “littluns” with fruit. His kindness is instinctive, not strategic.
2. A Prophetic Insight: Seeing the Truth Others Can’t
In a meeting of the boys where they talk of the beast from water and air, Ralph, Jack and Piggy dismiss the fear because no one has seen a beast. Simon is the one who sees urges them to look within.
“Maybe there is a beast… maybe it’s only us.”
This line, whispered during a fearful assembly, is perhaps the most profound insight in the entire novel. While others imagine a physical monster stalking them, Simon realizes the “beast” is the darkness within themselves. He touches the central theme of Golding’s novel: that savagery is not an external threat but a dormant part of human nature.
But his voice is lost amid fear, ridicule, and power politics. Like a prophet dismissed for others to look into their souls, the group isolates him further since the idea is too unsettling to accept.
3. The Vision: The Lord of the Flies and the Breaking of the Mind
The most symbolic and harrowing moment in the entire novel comes with Simon’s hallucinatory confrontation with the impaled sow’s head, the literal Lord of the Flies. It says to him:
“There isn’t anyone to help you. Only me. And I’m the Beast.”
The beast adds:
“I’m part of you. Close, close, close! I’m the reason why it’s no go? Why things are what they are?”
As his mind keeps drifting, the Lord of the Flies brings out the truth:
“Fancy thinking the Beast was something you could hunt and kill! … You knew, didn’t you? I’m part of you?”
In these moments, Simon’s mind shatters and he descends into unconsciousness. After this psychosis he is the most isolated as he has gone where no other boy has.
4. Simon’s Martyrdom
After waking, Simon climbs the mountain and discovered the decayed body of a parachutist, the beast from air.
“The beast was harmless and horrible; and the news must reach the others as soon as possible.”
He stumbles down from the mountain to reveal the truth and staggers into the boys’ frenzied dance.
In a moment of ritualistic hysteria, Simon is mistaken for the beast and brutally murdered by the very boys he came to save.
At once the crowd surged after it, poured down the rock, leapt on to the beast, screamed, struck, bit, tore… There were no words, and no movements but the tearing of teeth and claws.
Jack and his hunters are indifferent, and Piggy and Ralph try rationalising the action, but the nature mourns his death. The storm that follows, washing his body out to sea with glowing creatures surrounding him, transforms Simon’s death into something sacred:
“Softly, surrounded by a fringe of inquisitive bright creatures, itself a silver shape beneath the steadfast constellation… Simultaneously, the clouds opened and let down the rain like a waterfall.”
Golding paints Simon as a Christ-like figure, a martyr who dies bringing truth to a world unwilling to hear it. His death marks the irrevocable fall into savagery.
Conclusion: Simon as the Soul of the Novel
Simon’s arc from a silent, compassionate child to a misunderstood prophet makes him the most morally uncorrupted character in Lord of the Flies. He represents inherent human goodness, unaffected by society and groupthink, spiritual and philosophical depth, grounded in empathy and insight, and the inevitable fate of truth in a world ruled by fear and violence. His murder is the most numbing moment implying the end of humanity. Once he dies, there remains only savagery.
Constitution Study #11: An analysis of Articles 33 and 34
In Nepal, Right to Employment and Labour are fundamental rights. Yet many Nepalis leave the country for employment and labour. It’s not because we are lazy or don’t want to work. We have cultivated crops in the deserts of the Gulf, constructed buildings and ships in the Middle East, Malaysia, and South Korea, and taken care of children and elderly in the nursing homes of Europe and Australia. So, what’s going wrong–our policies or the way we are implementing them?
In this article, we discuss…
Right to Employment and Labour
Article 33 of the Constitution of Nepal (2015) declares the Right to Employmentas a fundamental right. It states:
Every citizen shall have the right to employment. [Article 33(1)]
and
Every citizen shall have the right to choose employment. [Article 33(2)]
Article 34 guarantees the Right to Labour. It allows labourers (anyone who does physical or intellectual work for an employer in consideration of remuneration) to have:
fair labour practice [Article 34(1)]
appropriate remuneration, facilities and contributory social security [Article 34(2)] and
form and join trade unions and to engage in collective bargaining, in accordance with law.
Convention No. 98 (Right to Organize and Collective Bargaining),
Convention No. 131 (Minimum Wage)
Convention No. 138 (Minimum Age), and
Convention No. 182 (Worst Forms of Child Labour).
The Universal Declaration of Human Rights (Article 23) and the International Covenant on Economic, Social and Cultural Rights (Article 6) also affirm the right to work, fair wages, and decent working conditions.
The constitutional provisions and international commitments on right to employment and labour sound like Nepal values its workers. But promises are far from being fulfilled.
The Ground Reality: Exploitation and Exclusion
Lack of employment opportunties in Nepal is driven by a mostly service-orientated public sector and a slow-growing private sector with little to no opportunities for career growth. Many private institutions don’t even provide minimum basic salary to lower-level employees.
Exploitation of labour is rampant in Nepal, especially, but not limited to the informal sector and among the rural and the marginalized. Even the 16th Plan (2024/25–2028/29) acknowledges this gap. It notes that informal employment still dominates the labour market, with nearly two-thirds of jobs falling outside formal protections, a recipe for exploitation.
Child labour, bonded labour (especially among the Dalit communities), wage theft in the construction and domestic work sectors, and lack of safety standards in manufacturing remain persistent problems. Domestic workers, many of whom are women, and those in high-risk sectors like mining are often excluded from social security. Even white-collar government employees have low remuneration, and only recenlty getting access to contribution-based social security.
The absence of adequate and effective inspection means that companies get away with violations of labour laws. As a result, thousands of labourers suffer in silence. Many leave the country in frustration.
The Great Departure: Why Nepalis Work Abroad
Jobs are linked to dignity. Absence of dignified jobs kills dreams, and people migrate. As per the Economic Survey, more than 774,000 Nepalis received labour permits for foreign employment in FY 2022/23 alone. This does not even count the undocumented workers going to India or trafficked people using alternative routes.
The emigration in search of employment is often a compulsion for many. Jobs in Nepal are either unavailable, underpaid, unsafe, or reserved for the connected few. The 16th Plan admits:
The production and employment sectors have not grown in proportion to the country’s population and its aspirations”.
The stunted growth of productive sectors have brought challenges in implementing right to employment and labour.
A Glimmer of Hope?
The Constitution is alive and the 16th Plan is ambitious. It vows to:
Increase the formal sector’s share of employment from 36.5% to 70% by 2043,
Raise labour force participation to 72%,
Expand trainings for at least one million youths.
Promote productive employment and decent jobs as a strategy for poverty alleviation.
However, the Economic Survey 2080/81 reminds us that Nepal’s economy remains largely remittance-driven. The contribution of remittance to GDP stood at 21.2%, while the primary sectors like agriculture and manufacturing continue to shrink in their GDP share.
The promise of employment-led growth requires, in addition to policies, political will, labour reforms, skill development, and the courage to challenge vested interests that lead to labour exploitation. It will definitely lead to protection and implementation of the right to employment and labour.
What next?
Should we abandon hope? Or can we demand that the right to employment and labour be more than just ink on paper?
We push for:
Strengthening of the private sector by creating competitive environment,
Implementation of the Labour Act, 2074 with strict monitoring and punishments for violations,
Expansion of social security coverage to informal workers,
Empowerment of labour unions,
Investment in job-creating sectors, especially manufacturing and agriculture,
Returnee reintegration and skill-matching programs.
And most importantly, we must continue to ask questions. Because silence, after all, is the worst kind of exploitation.
केही समयदेखि गलेको छु । शारीरिक र मानसिक थकान त छ तर त्यति मात्रै हैन,अस्तित्वमै सङ्कट महसुस गरेको छु । यो निद्राले मेटाउने थकान होइन । यो त बोल्न खोज्दा भिडबाट चिच्याउनेहरू, विज्ञानलाई परम्पराभन्दा अलग राख्नेहरू, धर्मको नाममा अन्धविश्वास थोपर्नेहरू अनि विवेकको साटो आज्ञापालन गर्नेहरूको चिच्याहटले लगाउने थकाई हो ।
केही दिनअघि फेसबुकमा एउटा पोस्ट देखेँ। एकजना बुबाले आफ्नी छोरीलाई रजस्वला अवस्थाका महिलाहरूले मन्दिर, भान्सा, वा जनै छुन नहुने कारण विज्ञानसँग जोडेर “सकरात्मक र नकरात्मक उर्जा” को नाममा बुझाउँदै थिए । रजस्वलाको रक्तस्रावलाई “नकारात्मक चार्ज” को रूपमा व्याख्या गर्दै मन्दिरको “सकरात्मक चार्ज” सँग जुधाउँदा र भएर विस्फोट हुने दाबी गर्दै थिए ।
यो सबै कुरा सुन्दा एकछिन त हाँसो उठ्यो । विज्ञानलाई चुनौती दिन विज्ञानकै साहारा तर त्यस पोस्टलाई डाक्टरहरू, शिक्षित मानिसहरू ले लाइक, सेयर र समर्थन गरेर कमेन्ट गरेको देखेँ ।
त्यसबेला म वास्तवमै झल्यास्स झस्किएँ ।
धर्म र अन्धविश्वासको फरक बिर्सिएको समाज
हामी अहिले जुन धारमा बगिरहेका छौँ, त्यो धर्मको रक्षा होइन, अन्धविश्वासको वैज्ञानिक व्याख्याको दुष्प्रयास हो ।धर्म भनेको नीतिपथ हो । यो न्याय, सत्य, विवेक र करुणाको संयोजन हो । धर्मले प्रश्न गर्न सिकाउँछ, विवेक जगाउँछ, र आत्माको आवाज सुन्ने अभ्यास गराउँछ। तर अन्धविश्वास? त्यो त प्रश्नसँग डराउँछ। परम्पराको नाममा अन्यायलाई पनि पवित्र ठान्छ।
हाम्रो पूर्वजहरूले विचार, शंका, र तर्क गरे । देवतासमेतलाई प्रश्न गरे । आस्तिक, नास्तिक सबै मतका कुरा सुने । सुनेनन् मात्रै, शिक्षामा अङ्गीकार गरे । तर हामी चैँ रजस्वलाजस्ता शारीरिक प्रक्रिया लाई “अपवित्र” भनेर व्यवहारमा असमानता लादिरहेका छौँ ।
आफ्नै घरमा चुप लाग्नु परेको छ
अवस्था कतिसम्म खराब छ भने आफूले बुझेको कुरा आफ्नै घरमा पनि भन्न सक्दिनँ । नजिकका मान्छेहरू नै तर्कसँग तर्किन्छन् । थोरै बोल्दैमा थाक्छु । धेरै बोलेँ भने बहुलाइस् भनिदिन्छन् ।
म सोच्छु, बुझ्छु, र कहिलेकाहीँ बोल्छु । तर जब कोही शक्तिमा भएको मानिस अघि आउँछ, म आत्तिन्छु अनि मौन हुन्छु। किन? किनभने मन अझै पनि अरूको स्वीकृति खोजिरहन्छ । “नाइँ” भन्न सक्दिनँ र त्यसकै कारण बारम्बार फस्छु ।
सत्यलाई धेरै मौन राखे मर्छ
कहिलेकाँही म आफूलाई एक्लो महसुस गर्छु । कहिलेकाहीँ लाग्छ, यहाँ अलि धेरै बसेँ भने पागल हुन्छु । तपाईंलाई कति लाग्छ यस्तो ? सत्य बोल्नेहरू प्रायः एक्लै पारिएकै देख्छु । एक्लो वृहस्पति झुठो भन्छन् । हामीलाई समाज र शक्तिको संरचनाले अलग राखेका छन् । तर सत्य धेरै दबियो भने बिस्तारै मर्छ । त्यसैले हामी जुट्नै पर्छ । धर्मको साँचो अर्थलाई आत्मसात् गर्नैपर्छ ।
धर्म कसैलाई बोझ हुनैसक्दैन किनकी धारण गरिने नैसर्गिक सारतत्त्व नै धर्म हो । धर्म जीवनको आधार हो।
धर्म विज्ञानभन्दा फरक होइन । विज्ञानको सदुपयोग गरेर जगतको कल्याण गर्नु धर्म हो भने दुरुपयोग गर्नु अधर्म । परम्परा पनि सबै धार्मिक हुँदैनन् । कतिपय परम्परा “धर्म”को नाममा अधर्म फैलाइरहेका छन् ।
यति कुरा बुझाउन पनि गाह्रो छ यो समाजमा । कोही “धर्म” शब्द सुन्दै नाक खुम्च्याउँछन् अनि कोही कुप्रथालाई धर्मको नाम दिइरहेका छन् ।
अरूलाई सम्झाउन सके पनि नसके पनि कम्तीमा आफैँलाई बदलौँ । परिवर्तनको सुरुवात हुने त्यसरी नै हो।
आउनुस्, धर्म पुनः परिभाषित गरौं
हाम्रो धर्मले भनेको थियो, “रजस्वलाको बेला विश्राम गर, आराम गर”, तर हामीले यसलाई “छुने नछुने”, “शुद्ध र अशुद्ध” मा सीमित बनायौँ । हाम्रो धर्मले भनेको थियो, “सत्य बोल”, तर हामीले परम्पराको नाममा आँखा चिम्ल्यौँ ।
हामीलाई फेरि धर्म चाहिएको छ । नाम मात्रैको वा कुनै पुस्तकमा लेखिएको धर्म चाहिएको होइन, चाहिएको त विवेक, न्याय, करुणाको धर्म हो।
अन्तिम सन्देश
सत्यले भीड माग्दैन, उसले एकजना सच्चा आत्मा खोज्छ— जो थाक्दासमेत झुट बोल्दैन।
I feel extremely tired these days. Yes, there is some physical and mental exhaustion, but I think the fatigue is mostly existential. It’s not a tiredness that sleep cures. It’s something that builds up when you keep trying to speak truth in a place where loudness gets rewarded over clarity, tradition over thought, and obedience over integrity. It’s the fatigue that makes me think often, What’s the point when doctors, teachers, and scholars, those who should know better, lend approval to illogical ideas wrapped in the cloak of science and spirituality?
Take, for instance, a Facebook post I recently came across. Hiding behind the language of science and spiritual metaphors, it sought to justify menstrual untouchability by comparing the energy of menstrual blood to negative electric charge. The writer, claiming to educate his daughter, went on to explain that the “positive charge” of sacred spaces and things like temples, kitchens, or janai must not be contaminated by the “negative energy” of menstruating women because the interaction creates an “invisible explosion.” The explosion, he claimed, is why women are becoming more fierce, independent, and can’t stay married for long.
The comments section was filled with applause. Among those clapping? A few doctors, educators, and spiritual Gurus!
I was left dumbfounded.
Blind Faith Dressed as Dharma
What we are witnessing in Nepal today is not the preservation of Dharma, but the entrenchment of Andhabishwas, blind faith passed off as eternal truth. Dharma (a concept separate from religion), in its truest sense upholds justice (nyaya), truth (satya), and the moral order of life (neeti). It invites self-inquiry, critical thought, and compassionate action. On the contrary, blind faith silences inquiry. It fears doubt. It weaponizes tradition to suppress dissent.
The ancient sages who shaped the foundations of Hindu philosophy did not demand unthinking submission. They debated fiercely in forests and courts, composed verses that questioned the gods themselves, compiled them into Vedas and Vedantas and taught that real knowledge (vidya) liberates, not binds.
Yet today, we use the Upanishads to justify exclusion, and science to strengthen taboo. Women are told that their biological cycle is impure, dangerous, unspiritual. And if one dares to challenge that, they are dismissed as Westernized, brainwashed, or even worse, Dollare, someone who advocated because of Western funding.
The Loneliness of Truth
When even those trained in medicine lend their authority to the blind notions, it feels as if the last light of reason is flickering out. Sometimes, I wonder if living a few more years in this country will drive me mad. Seeing loud nonsense turning into common sense overwhelms me. And the silence in the face of that noise gives me pain. At times, I can’t even speak the truth in my own home. If one cannot reach their family, who else can they reach?
I often fall into the same trap I criticize. I say I will speak my truth, but I act against it. I think clearly but behave hesitantly. I seek validation when I should be building conviction. I say “yes” when my entire being screams “no.” I let others steer my path while telling myself I’m still in control.
But perhaps the first Dharma isto admit where you are lost, so you may begin to find your way.
We Are Not Alone, Even If We Feel Alone
I feel crazy and weak. If you’re tired like me, let’s wake up together. The world rewards comfort, conformity, and community. But truth is often cold, isolating, and unpopular. Still, it is the only thing that will hold when the crowd disperses.
So, if you are caught between inherited faith and chosen reason like me, at least question the stupidity. It is not only rebellion but also reverence. It is what Dharma demands.
Let’s Reclaim Dharma
Let’s not give up our spiritual heritage to those who have emptied it of ethics. Let’s reclaim Dharma as a compass of justice. Let’s not put Dharma in the cage of ritual. Let’s teach our children that menstruation is not a curse but a sign of life; that purity lies not in a body untouched, but in a mind uncorrupted.
Let’s bring up courage to say: I do not agree. I will not conform. I choose Dharma, not dogma. Let’s break out of traditions that rob us of our dignity.
Truth does not need an army. It needs voices that will not lie.
Constitution Study #10: Analysis of the Fundamental Rights and Policies on Social Justice and Inclusion
Months before the promulgation of the Constitution on Ashwin 3, 2072 (September 20, 2015) debates on social justice, inclusion, and reservation had pervaded the Constituent Assembly and the streets. At Tri-Chandra Multiple Campus, where I was doing my bachelor’s at that time, there would be heated debates between friends. Some were favour of the policies, some against, and still some demanding a nuanced and balanced approach. Although the policies are etched in the Constitution through the Preamble, Fundamental Rights, and State Policy, the following questions are still relevant:
1. Is social justice necessary in Nepal?
2. Has inclusion changed anything?
3. Can we afford the current model of reservation?
This article, a continuation of the Constitution Study series, gets into the constitutional promises, actual practice, and way forward in the matters of social justice, inclusion, and reservation.
In this post, you’ll read about…
How Did Social Justice, Inclusion, and Reservation Find their Way into the Constitution?
1. Initiation in the Democratic Era (2007-2017)
Democracy is often thought of as an idea that automatically includes everyone in the state structure and governance. The truth is: it is not enough. Nepal’s democratic movements in 2007 B.S. (1951) barely scratched the Rana oligarchy and gave power to another group of elites.
2. Reversal in the Panchayat Era
The Panchayat era (2017-2046) stripped even the right to voting. It created a monolinguist, monocultural, and monoreligious nationalism in a country with diverse languages, cultures, and religions. On the surface, Nepal was united by a single language, culture, and religion, but underneath the seed of conflict was brewing.
3. Resurgence during Civil War
The Jana Aandolan of 2046 brought on the surface some issues related to women and Dalits, but it still could not accept the diversity as the national characteristic. While the Maoist movement did not begin with the issues of social justice and inclusion, it picked the idea to mobilize and motive more people into the war against the government. The narrative of historical injustice struck the chord of the marginalized, and they went wholeheartedly into the war.
4. Outcry during the Constituent Assembly Era
Issues of social justice, inclusion, and reservation found their way into the mainstream after the 2062/63 Jana Aandolan II. The Madhesh Aandolan of 2063 and 2064 aggressively demanded federalism and correction of historical injustices. Movements of Aadivasi Janajatis (indigenous groups), women, Dalits, and others before the promulgation of the Constitution institutionalized the issue.
5. Constitutional Implementation Era
There are still some debates regarding social justice, inclusion, and reservation despite constitutional promises. Complaints about elite capture have raised concerns on the fair and just implementation of those provisions and if it is necessary to amend the Constitution and other laws.
6. Nepal’s Global Commitments
Apart from the above domestic movements, Nepal’s ratification of different international human rights laws also gave way to social justice, inclusion, and reservations for the marginalized, such as:
CEDAW (Convention on the Elimination of All Forms of Discrimination Against Women)
CRC (Convention on the Rights of the Child)
ICCPR (International Covenant on Civil and Political Rights)
ICESCR (International Covenant on Economic, Social and Cultural Rights)
UNCRPD (Convention on the Rights of Persons with Disabilities)
The Constitution’s Bold Promise and Its Global Roots
Article 18 of the Constitution enshrines Equality before Law, guaranteeing non-discrimination based on origin, religion, race, caste, tribe, sex, physical condition, condition of health, marital status, pregnancy, economic condition, language, region, ideology or any other status. It also introduces affirmative action, mandating the state to enact special laws and policies for the protection, empowerment, and representation of marginalized communities, including women, Dalits, indigenous groups, Madhesis, Tharus, Muslims, people with disabilities, and backward regions.
Similarly, Article 24 prohibits untouchability and caste-based discrimination in any form. Article 42 guarantees the Right to Social Justice, enabling marginalized groups to participate in state bodies on the basis of proportional inclusion.
State Policies (Article 51(j)) also include the matters of social justice and inclusion. It guides the State to work towards building an environment to allow the participation of diverse groups in governance, and ensuring their political, social, cultural, and economic protection.
But do these lofty provisions translate into meaningful transformation?
Positive Outcomes
Data from the Economic Survey 2081/82shows that social indicators such as education and health have improved overall, but gaps persist:
The Human Development Index is 0.622, which is still low compared to regional peers.
Education statistics reveal glaring disparities. Community schools with predominantly marginalized students consistently perform worse than institutional schools. SEE results show deep inequalities in quality and accessEconomic Survey 2081-82.
In social security, over 3.5 million people benefit from allowance schemes (elderly, disabled, widows), but reports of exclusion and misuse remain frequent.
Nepal’s 16th Five-Year Plan also highlights the goal of creating a just and equitable society, explicitly targeting:
Increased participation of women, Dalits, Madhesis, and other marginalized groups in decision-making.
Reduction in multidimensional poverty.
Inclusive economic growth through social protection and targeted investments.
However, the same plan admits to persistent inequality, elite capture, and weak implementation mechanisms, especially at the local level.
Persisting Challenges
Lack of civic awareness and knowledge (sometimes even denial) on historical inequalities, and attitude of the rulers and the ruled keep bringing up problems in effectively implementing the constitutional provisions of social justice and inclusion. These problems can be summarized as:
Implementation Gap: Laws exist, but mechanisms are weak, underfunded, or politicized.
Elite Capture: Affirmative action benefits the dominant voices within marginalized categories, while the poorest remain excluded.
Data Deficiency: Many groups are invisible in national surveys and policy planning, making targeted interventions difficult.
Social Attitudes: Deep-rooted biases in bureaucracy, politics, and society obstruct real transformation.
Even programs meant to uplift the marginalized are often politicized, leaving the truly marginalized behind.
We must confront the bitter truth: A policy that looks fair on paper can still feel unjust in practice.
The Way Forward
If we want real change, we must ask tough questions and act boldly:
Is inclusion reaching the poorest within marginalized groups? If not, we need audits and reforms to prevent elite capture. We may even have to limit the number and period of reservations an individual can get.
Are our education and healthcare systems inclusive by design?
Can we make inclusion part of everyday governance?
Are we prudent enough to let the Constitution and laws guide us?
We are not doing favour by implementing social justice and inclusivity. They are not gifts. They are orientation towards basic human rights. And the longer we delay its full realization, the more fragile our democracy becomes.
How many times have you heard it? I have heard it thousands of times–sometimes in movies like 3 Idiots, sometimes in books, and countless times in motivational speeches and social media posts. Last week, I was listening to a podcast (YouTube video embedded below) featuring Sudin Pokharel (DA69) when a question popped up in my mind:
Is passion enough?
In this post…
Sudin Pokharel and his passion towards sports and media
I first saw Sudin Pokharel as a sports news reader on Kantipur TV during its establishing days. His hairstyle and delivery were different from the conventional news readers. Ten years old me was hooked. The five-minute sports news ended the whole news programme like icing on the cake.
Later Sudin Pokharel came with a sports programme, Scoreboard. It was even better than the news. The game analyses and player profiles were insightful. It increased my knowledge on football, cricket, taekwondo, tennis, and so on.
In the podcast, he explains how the sports news and Scoreboard was made. Waking up late hours for recording key moments of european football leagues, following players of various sports to create their profile, explaining and analysing games to make them more understable to audience, and so on show how passionate he was to his work. The pride in his voice when he explains all these is well deserved.
Hints at Toxic Work Environment
But Sudin Pokharel’s voice also exhibits pain. His passion did not help him financially. His face time on the sports decreased, and the programme was shortened. The organization for which he worked almost a decade did not show interest in retaining him. Sudin Pokharel does not blame anyone for it. “I could not make the management understand why sports his important,” he says. “Also, a common man used to be more interested in the political and economic state of the country rather than sports and players. Today, it might have been different. I was perhaps living in a wrong time.”
He also hints about politics within the organization. When he tells, “Some people were happy when I left because my wages could be split to two or three others,” tears came to my eyes. You give ten years to an organization and you have to leave in tears? Without proper farewell? What a toxic environment!
Passion towards hiphop music (Nephop) as DA69
“Ma yesto chhu” was a hit among youngsters those days. I didn’t understand rap, and honestly, I didn’t like the song, but it stuck. DA69 was one of the singers. I didn’t know he was the same guy who hosted the sports programme until I came across “Pahilo maya” and “She’s the bomb!” The latter, I believe, brought Nepalese hiphop to the mainstream. DA69 was a member of “The Unity” which gave numeous hit tracks.
Decline in Creativity
But then life happened. “When you are young, don’t have family and responsibilities,” he says, “that’s the time you can be more creative.” As life throws responsibilities, one is ocuupied with the thoughts of solving them. Art and literature are liabilities unless they are supporting you financially. In other words, practicality beats romanticism.
Not everyone can handle it
The dip in creativity means you start doubting yourself. Nothing in the creative journey prepares you for failure after reaching a summit in the career. The conflict between what you want to do and what you have to do creates a void. Those who are not ready for it drown themselves in depression and it may even lead to suicide.
This idea of why artists commit suicide just after being in peak was enlightening to me. It explains why they choose the path despite being loved by many. It also shows how vulnerable artists are. Their emotions make them creative, but the same emotions are also major liabilities.
Coming back
When Sudin Pokharel became financially stable, when he could bear the cost of his family, DA69 came back to the media. He came with new ideas for the media (although it got tanked) and he began creating music again. He could afford making music and recording them. His suppressed passion found its way out.
So, Is Passion Enough?
Maybe it is. Maybe it isn’t. Passion can bring success. Some people keep moving just because of the passion they have for things they do. For others, reality could knock them off. They may have to reorganize themselves, in which they may succeed or not.
As someone who has been through creative peaks and valleys and affected by responsibilities I feel it’s always better to have more than one options. So, maybe passion is not enough. But who am I too decide?
This post is a response to the WordPress Daily Prompt on July 19, 2025:
What’s your favorite game (card, board, video, etc.)? Why?
Although the prompt expects a single favorite game, I will list out my favourite games from all three categories.
In this post…
Favorite Card Games
I don’t play physical card games, but I used to play card games on computer. Windows came with different Among them my favourite were Hearts, Spider Solitaire, and Solitaire
1. Hearts
I enjoyed Hearts a lot although I don’t know how to explain it. Here is a gameplay found on YouTube.
2. Spider Solitaire
Spider Solitaire was probably the first game I play on my PC. The goal is to arrange all the cards into clubs, aces, diamonds, and hearts. It’s a simple game that does not demand much thinking. Here is a gameplay video:
3. Solitaire
Solitaire has the same principle as the Spider Solitaire, but it is tougher and more luck-dependent. Here is a gameplay video:
Favorite Board Games
1. Carrom
Carrom is one of the most popular board games in Nepal and India. My parents had bought me a board when I was seven and I used to play all day long with my sister, during my holiday (sometimes even alone). I was so passionate about the game that I had to win every match. When I didn’t, I often threw tantrums. I still have the board and discs at home although I have not played in a long time. I didn’t know there are international carrom tournaments and leagues.
2. Ludo
Ludo is another household name in the subcontinent. Based on both luck and tactics, ludo is a game that can be enjoyed by everyone. Online ludo apps are also highly popular.
3. Snakes and Ladders
It often comes as a companion to ludo and can be played with the same dice and pieces. The 10 × 10 board numbered from 1 at the bottom left to 100 at the top left with snakes that slide the pieces down and ladders that take them up add thrill to the game. Like ludo, it can be enjoyed by everyone.
4. Chess
Also called the Royal Game, chess is one of the oldest and popular board games. Despite catering to niche audience, its international tournaments are prestigious. As a rule-based strategic battle game, it attracts many sharp-minded people. Although I enjoy chess, I am not good at it. When I was young, I used to hear about the feats of Garry Kasparov and Vishwanath Anand. At present, Magnus Carlsen rules the game.
Chess is also one of the widely produced computer games with artificial intelligent bots playing and solving the game. Stockfish is the best bot till now, and it exceeds the capabilities of even the grandmasters including Carlsen.
Favorite Video Games
1. GTA Vice City
In 2006, a brother in my neighbourhood introduced this game to me, and I became almost addicted to it. I still play it sometimes. Although I have never completed the game, exploring its world is fun. It can also feel violent at times, so I often find myself taking long breaks before returning to playing it.
2. FIFA 15
This football game is one of my favourites of all time. The gameplay can be clunky, but I absolutely love the soundtrack it has. I often play it when I want my mind to relax a bit.
3. Medal of Honor: Pacific Assault
I got this game for free on EA Origin and loved it the instant I started playing. It begins with the training of a new recruit and end with the Omaha Beach Attack during D-Day. Although the storyline is linear and there are only a limited number of missions, I loved the gameplay and the range of missions for the year it was created (2004).
4. PUBG Mobile
In 2018, PUBG was so hyped that me and my friends all started playing it. For a mobile game, we found it smoother than many PC and other mobile games. The decreasing playing area also added to the thrill. I don’t play it now, but it influenced me so much that I read the Battle Royale book and watched its movie adaptation.
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