Stories of Sandeept

Site Update #5: AMP removed

On July 20, 2025

In this post…

On July 6 update, we had informed you about the website’s AMP version on mobile. Because AMP and the current theme, Lovecraft, were in conflict, we experimented with new themes. The result, as you have already seen in the title, was that we had the AMP removed.

AMP’s Conflict with Lovecraft

As soon as we ran the AMP plugin, it showed a conflict with the theme. As it turns out, there are not many themes that support AMP. Using only the AMP-supported theme was not possible at the moment, so we opted to keep a separate AMP-supported theme for the phone.

Problems with the AMP version

The AMP version on mobile did not work as expected. While it enhanced the reading experience, pages looked dull and even didn’t show up correctly. We experimented with various themes like Twenty Fifteen, Twenty Twenty, and a few others, but some of them lacked the flexibility in changing colours and layout, and in the AMP version of some, elements overlapped.

AMP removed

Although the AMP sites had already been indexed on search engines, removing the plugin was one of the best options for now. Perhaps with a better knowledge of the theme (HTML, CSS, JavaScript, and PHP) might have helped, but using the current theme is a viable option right now.

Piggy: The Ruined Rationalist in Lord of the Flies

By Sandeept

On July 18, 2025

In Character study, Book Review, essay

William Golding‘s Lord of the Flies is a brutal allegory of civilisation’s collapse explored in the realm of English boys stranded on an island. While Ralph symbolises democratic order and Jack the descent into savagery, Piggy stands apart as the voice of reason and intellect. However, despite being the most rational boy on the island, he is mocked and bullied for his uniqueness and ultimately destroyed. His tragic arc is not only a personal downfall but also evidence of humanity’s tendency to reject reason when fear and instinct take over.

Illustration of Piggy by Andrés Vera Martínez

Jump to…

Piggy’s Role in the Narrative

Piggy is the first boy introduced alongside Ralph. His fat body, thick glasses, thin hair that does not seem to grow, and asthma make him an unattractive outcast. He carries trauma from being bullied at home, which renders him socially awkward. Although Ralph introduces him to others with the dehumanising nickname Piggy, he is not mad at him for breaking the promise. He accepts the mockery as if calling by any name is enough. As a consequence, he is the only character whose real name is never revealed. Golding’s literary choice strips him of personal identity.

Despite his appearance, Piggy possesses the sharpest mind among the boys. He is responsible for several foundational ideas on the island:

The use of the conch shell as a symbol of democracy, order, and source of power.
The importance of maintaining the signal fire for rescue.
An insistence on rational thought over superstition when the littluns are scared of the beast.

Yet time and again, Piggy’s intellect is overshadowed by his social awkwardness. His ideas and logic don’t bear weight unless validated by Ralph, the leader. And when the others don’t care for his words, he follows them “with the martyred expression of a parent who has to keep up with the senseless ebullience of the children.”

Piggy and the Symbolism of the Glasses

Piggy’s spectacles serve as a powerful symbol in the novel:

They represent scientific knowledge that allows the boys to harness nature.
As the glasses are damaged and eventually stolen by Jack’s tribe, reason and clarity deteriorate on the island.
When Jack and his tribe steal the glasses, brute force usurps science.

By the time Piggy is murdered, the glasses are no longer an aid for vision but a tool for destruction, used to light destructive fires rather than the signal fire of hope.

Piggy and the Conch: Twin Pillars of Civilization

Piggy clings to the conch shell as desperately as he does to reason. He believes in its symbolic power and defends it even when the others no longer do:

“I got the conch! I got the right to speak!”

His faith in the conch mirrors his faith in rules, dialogue, and justice. It was also his compulsion to cling to order since he was vulnerable, and rules meant predictability to the promise of his protection. When Roger kills Piggy and the conch shatters, there is no longer civil discourse on the island.

Piggy’s Rationalizations and Flawed Humanity

Despite being the most logical character, Piggy is not immune to moral failings. He is scornful of the boys for behaving “like a crowd of kids!” When Jack breaks away from the group, he and Ralph are tempted by the meat. They cater to their hunger even if it is insulting.

Also, after Simon is brutally murdered, Piggy tries to rationalise the act:

“It was an accident… that’s what it was. An accident.”

This moment reveals that Piggy, too, is vulnerable. He cannot confront the full horror of what the boys have become. His attempt to preserve sanity by denying culpability shows that even reason seeks comfort in denial when faced with the abyss.

Piggy’s Death and Legacy

Golding seems to foreshadow Piggy’s death from the first successful hunt. The chant of “Kill the pig. Cut her throat. Spill the blood” seems to subconsciously hint the readers towards Piggy’s ultimate fate.

And when Piggy’s death comes, it is one of the most brutal and symbolic moments in the novel. He is crushed by a boulder rolled by Roger, a deliberate act of premeditated violence. Roger kills Piggy out of cold dominance.

Piggy falls with the conch in his hand. His death marks the complete collapse of civilisation, the final erasure of order and rationality from the island. No one mourns him. No one buries him. He is a forgotten martyr of lost reason.

Conclusion: Piggy as the Broken Voice of Enlightenment

In a world unravelling into chaos, Piggy’s voice is the one we most urgently need. Voices of rationality like his are also the ones most easily ignored. Piggy is the embodiment of Enlightenment values, crushed under the weight of fear, violence, and groupthink.

Through Piggy, Golding seems to ask:
What good is logic in a world ruled by emotion?
What power does reason have when no one listens?

In the end, Piggy doesn’t simply die. He is silenced. With him die rationality, logic, and civil discourse. And perhaps that is the greatest tragedy of all.

साहित्य सर्जकको साङ्केतिक चित्र A symbolic image of a writer creating literature

Salutations to Creators who Cultivate Literature from Thoughts

By Sandeept

On July 18, 2025

In essay, Blogging, Literature

In this post, you’ll read about…

The Planting of Thought

The movie Inception is about the planting of an “idea”—a thought. In it, a team enters someone’s dream and plants an idea in their mind, which then spreads like a virus. Interestingly, the person thinks the idea is their own. They believe no one but them could have thought it.

Likewise, our thoughts don’t come entirely from within either. For most people, personal struggles, society, the stories we see, hear, or read, and even fantasies plant various types of thoughts. For instance, I had a horrific news had inspired me to write I am the Devil. Meanwhile, the setting and the climax of What’s the Point? were based on my dream. Thoughts and ideas that enter the minds of writers grow in such a way that they cause unrest until they are written or turned into something. Yet, no matter how compelling the thoughts may be, most don’t become literature. Even prolific writers don’t write down everything that comes to mind.

Why Don’t All Thoughts Become Literature? What Blocks Them?

Both the individual and their society can become obstacles in literary creation. Most people don’t set aside time to write. When distracted by other work, unrecorded thoughts vanish, and the urge to write fades. Some people feel too lazy to write.

Society is also changing rapidly. What’s considered acceptable today may be deemed wrong tomorrow. In this way, some thoughts become irrelevant. Due to changes in perspective, writers often refrain from writing about old ideas.

Writer’s Block

The hardest part of writing is simply “getting started.” One of the most common problems faced by writers—especially those working on large literary projects—is writer’s block. This is a state in which, despite a strong desire to write, the writer is unable to do so. It can hit at any point—before beginning or midway through writing.

Recently, Paathshala writer Tirtha Gurung tweeted about experiencing this. George R. R. Martin, whose books were adapted into the hit series Game of Thrones, has long struggled to finish the final volumes.

Causes of writer’s block include:

Fear of not being able to write as envisioned (the perfectionist trap).
Doubt about completing the work.
Fear of rejection in new writers; fear of disappointing fans in established ones.
Emotional resistance when trying to articulate unspoken thoughts.
The writer’s financial, social, or mental state.

How to Overcome Writer’s Block

In a conversation, George R. R. Martin, known as a perfectionist, asked Stephen King, “How do you write so much so quickly?” King’s simple but powerful reply was, “I write every day.”

King follows a rule: write at least six pages (2,000 words) daily—without worrying whether it’s good or bad. After completing the first draft of a novel, he lets it rest for a month and a half. During that time, he travels or writes something else. Then, he returns to revise the earlier draft.

King’s habits offer useful tips:

Write regularly.
Put thoughts on paper, no matter how they come out.
Edit and revise later.

There’s a saying: “If nothing is written, there’s nothing to revise.” Of course, this is easier said than done.

In the Japanese animated film Whisper of the Heart, Shizuku dreams of becoming a writer. An elderly man named Nishi gives her a stone embedded with an emerald. After reading her first draft, he says, “You’ve mined a raw stone with effort. To polish it into a gem, you still need to work very hard.”

Original or Imitation?

Getting a literary work published professionally isn’t easy. Editors provide feedback on everything from spelling to plot structure. Writers go through multiple rewrites.

I once saw a photo on author Buddhisagar’s Facebook page of a huge stack of Karnali Blues drafts. Gabriel García Márquez’s first draft of One Hundred Years of Solitude was reportedly very different from the final book.

Reading such polished masterpieces can inspire new writers—but it can also be discouraging. Why?

It makes them feel their ideas aren’t original.
Our taste often evolves faster than our skill.

They say that nothing in this world is truly “original.” But that doesn’t mean new ideas can’t emerge. And if originality isn’t possible, imitation is a fallback.

But caution is needed. In art and literature, there’s an old rule:

“Imitating one person is plagiarism. Imitating a hundred is art.”
And another:
“Imitate so well that no one realises it’s imitation.”

The Path of a Writer

In Whisper of the Heart, when Shizuku says she wants to be a writer, her father replies:

“You’ve chosen a rare and difficult path. You’ll have to take responsibility for it yourself.”

Most writers’ lives aren’t easy. Internal conflict, family discord, social pressures from having different perspectives, and financial struggles are common.

Many writers have very few friends. Some brilliant authors have suffered from depression. The events surrounding the suicide of Bhairav Aryal, Nepal’s king of satirical literature, are heartbreaking. So too are the mental torments of Ryunosuke Akutagawa, the father of Japanese short stories.

After enduring inner turmoil, self-doubt, and numerous struggles, writers finally present their thoughts to readers. Only a few find financial success. Some readers don’t appreciate the ideas or their presentation. Sometimes, readers fail to even grasp the writer’s thinking. Some expect writers to express only the kinds of ideas they personally prefer. In extreme cases, books are torn or even burned by readers. Such acts are painful to see and hear about.

Of course, not everything written is good. Some books are written purely to spread propaganda or hatred. To expose such works, one must still read them.

Final Words

Salutations to all the writers who, without worrying much about success or failure, endure countless struggles and illuminate the world with the light of their thoughts!

(You can read the Nepali version of the article here.)

सोचबाट साहित्य उमार्ने सर्जकहरूको नाममा

By Sandeept

On July 17, 2025

In Blogging, essay, Literature, निबन्ध, नेपाली, साहित्य

यस लेखमा…

सोचको वीजारोपण

चलचित्र “इन्सेप्सन” ‘आइडिया’ अर्थात् सोचको वीजारोपणको कथा हो । यसमा एउटा समूह आफ्नो ‘टार्गेट’को सपनामा गएर उसको दिमागमा कुनै सोच राखिदिन्छन्, जुन ‘भाइरस’ सरी फैलिन्छ । रमाइलो कुरा के भने त्यो मानिसलाई त्यो सोच आफैँ आएजस्तो लाग्छ । ऊ ठान्छ, त्यस्तो सोच ऊ आफूले बाहेक अरूले सोच्न सक्दैन ।

हाम्रो सोचहरू पनि आफैँ आउँदैनन् । अधिकांश मानिसलाई व्यक्तिगत संघर्ष, समाज, देखे, सुनेका अनि पढेका कथा र स्वैरकल्पनाले किसिसकिसिमका सोचको विजारोपण गरिदिन्छन् । जस्तो कि एउटा समाचारबाट प्रेरित भएर मैले आई एम द डेभिल लेखेको थिएँ भने ह्वाट्स द पोइन्टको परिदृश्य र क्लाइमेक्स सपनामा देखेको थिएँ । यसरी आउने सोचहरूले सर्जकहरूको मस्तिष्कमा चैँ ती सोच यसरी बढ्छन् कि त्यसको बारेमा केही नलेखेसम्म नबनाएसम्म छटपटी भइरहन्छ । तर जति नै छटपटी भए पनि धेरै सोचहरू अक्षरमा परिवर्तन हुँदैनन् । धेरै लेख्ने साहित्यकारहरू पनि मनमा आएका सबै कुरा लेख्दैनन् ।

किन बन्दैनन् सबै सोचहरू साहित्य ? केले छेक्छ?

मानिस आफैँ र उसको समाज पनि साहित्य सिर्जनामा बाधक हुन सक्छन् । अधिकांशले लेख्ने समय छुट्याउन सक्दैनन् । विभिन्न काममा अल्मलिँदा नलेखिएको सोच आफैँ हराएर जान्छ । लेख्न पनि मन लाग्न छोड्छ । कतिपय लेख्न अल्छी गर्छन् । समाज पनि एकदम छिटो परिवर्तित भइरहेको छ । आजका सामाजिक मान्यता भोलि गलत हुन सक्छन् । यसरी कतिपय सोचहरू असान्दर्भिक भइदिन्छन् अनि दृष्टिकोणमा आएको परिवर्तनका कारण पुरानो सोचका बारेमा प्राय: लेख्दैनन् ।

राइटर्स ब्लक

साहित्य सिर्जनाको सबैभन्दा गाह्रो काम “लेख्न थाल्नु हो” । लेखकहरूलाई, अझ ठूला आकारका साहित्य सिर्जना गर्ने साहित्यकारहरूलाई एकदमै सताउने एउटा समस्या हो ‘राइटर्स ब्लक’ । त्यस्तो अवस्था हो, जब मनमा लेख्ने हुटहुटी भइरहँदा पनि लेखकहरू केही लेख्न सक्दैन् । लेख्न थाल्दा वा बीचमा, कुनै पनि बेला यो समस्या आउन सक्छ । “पाठशाला”का सर्जक तीर्थ गुरुङले हालै यो समस्या आएको ट्विट गर्नुभएको थियो । जर्ज आर. आर. मार्टिन, जसको पुस्तकहरूको आधारमा सफल सिरिज बन्यो, अन्तिम पुस्तकहरू लेख्न संघर्ष गरिरहनुभएको छ । ‘राइटर्स ब्लक’ केही कारणहरू छन् :

१. सोचेजस्तो लेख्न सकिनँ/सक्दिनँ कि भन्ने डर । (पर्फेक्सनको चाहना ।)

२. पूरै लेख्न सक्दिनँ कि भन्ने शंका ।

३. नयाँ साधकलाई ‘रिजेक्सन’को डर । स्थापित साधकमाथि प्रशंसकको अपेक्षा ।

३. खुलेर नबोलेका कुराहरूलाई लेखनमा ढाल्न खोज्न उत्पन्न संवेदना ।

४. लेखकको आर्थिक-सामाजिक-मानसिक अवस्था ।

‘राइटर्स ब्लक’ हटाउने उपायहरू

स्टेफेन किंगसँगको एउटा संवादका क्रममा ‘पर्फेर्क्सनिस्ट’ भनेर चिनिइनुहुने जर्ज आर. आर. मार्टिन सोध्नुहुन्छ, “तपाईं छोटो समयमा यति धेरै कसरी लेख्नुहुन्छ ?” किंगको साधारण तर महत्त्वपूर्ण जवाफ आउँछ, “म सधैँ दिनको छ पाना लेख्छु ।”

किंगको एउटा नियम रहेछ, हरेक दिन कम्तीमा छ पाना (२००० शब्द )लेख्ने । त्यसलाई राम्रो नराम्रोको कसीमा नराख्ने । कुनै उपन्यासको पहिलो ‘ड्राफ्ट’ तयार भएपछि डेढ महिना त्यसलाई थन्काउने । कतै घुम्न जाने या अरू नै केही लेख्ने । अनि डेढ महिनाअघिको सिर्जनालाई परिमार्जन गर्ने । किंगको नियमले ‘राइटर्स ब्लक’ हटाउने उपायहरू दिन्छन् :

१. नियमित लेख्ने ।

२. जस्तो भए पनि सोचलाई कागजमा उतार्ने ।

३. लेखिसकेको चीजलाई पछि सम्पादन/परिमार्जन गर्ने ।

“केही लेखेकै छैन भने केही परिमार्जन गर्न सकिन्न” भनिन्छ । यो काम त्यति सजिलो भने छैन । जापानी ‘एनिमेटेड’ चलचित्र “विस्पर अफ द हार्ट”मा साहित्यकार बन्ने सपना देख्ने शिजुकुलाई हजुरबुबा निशीले एउटा ढुंगा दिन्छ । त्यो ढुंगा भित्र एमराल्ड (हरियो रङ्गको महँगो मणि) च्यापिएको छ । शिजुकुको पहिलो ‘ड्राफ्ट’ पढिसकेपछि निशीले भन्छ, “तिमीले मिहिनेतसँग यो कथा लेखेर यस्तै पत्थर उत्खनन् गर्यौ । यसलाई ‘पोलिस’ गरेर बहुमुल्य मणि निकाल्न तिमीले अझै धेरै मिहिनेत गर्नुपर्छ ।”

नयाँ कि नक्कल ?

व्यावसायिक रूपमा कुनै पनि साहित्यिक कृति प्रकाशन गर्न सजिलो छैन । सम्पादकहरूले हिज्जे शुद्धिकरणदेखि कथानकको बनावटसम्मका विषयमा टिप्पणी गर्छन् । अनेकौं पटक पुनर्लेखन गर्छन् लेखकहरू । बुद्धिसागरको “कर्नाली ब्लुज”का ड्राफ्टहरूको अग्लो चांग धेरै अघि उहाँको फेसबुक पेजमा देखेको थिएँ । ग्याब्रियल गार्सिया मार्खेजको “वन हन्ड्रेड इयर्स अफ सोलिट्युड”को पहिलो ‘ड्राफ्ट’ एकदमै फरक थियो रे । यसरी परिस्कृत भएर आएका उत्कृष्ट किताबहरू पढ्दा नयाँ साहित्यकारहरूलाई उत्प्रेरणा मिल्छ । तर कतिपयलाई भने लेख्न झनै गाह्रो पनि बनाइदिन्छ । किनभने:

१. सोच नयाँ रहेनछ ।

२. स्वाद जति छिटो विकसित हुन्छ, कला त्यति छिटो हुँदैन ।

भनिन्छ, संसारमा ‘ओरिजिनल’ केही पनि छैन । तथापि नयाँ सोचहरू आउँदै नआउने चाहीँ होइन । नयाँ गर्न सकिएन भने उपाय छ—नक्कल गर्नु । यसमा साधकले सावधान हुन भने निकै जरुरी छ । कला/साहित्यमा नक्कलको एउटा मूलमन्त्र हो : “एकजनाको नक्कल गर्नु चोरी हो, सयजनाको नक्कल गर्नु चाहिँ कला ।” अर्को : “नक्कल यति राम्ररी गर्नु कि नक्कल गरेको थाहै नहोस् ।”

साहित्यकारको बाटो

“विस्पर अफ द हार्ट”मै शिजुकुले लेखक बन्छु भन्दा उसको पिताले भन्छन्, “तिमीले कमैले लिने फरक बाटो रोज्यौ । यसको जिम्मेवारी तिमी आफैँले लिनुपर्छ ।” प्राय: साहित्यकारहरूको जीवन सरल हुँदैन, आफ्नै मनमा हुने अन्तरद्वन्द्व, पारिवारिक बेमेल, फरक सोच भएका कारण समाजले गर्ने अपेक्षा र द्वन्द्व, आर्थिक समस्या आदिले गर्दा । धेरैजसो साहित्यकारका एकदमै थोरै मित्र हुन्छन् । कतिपय उत्कृष्ट लेखकहरू डिप्रेसनको शिकार भएका उदाहरण छन् । नेपाली हास्यव्यंग्य साहित्यका सम्राट भैरव अर्यालका आत्महत्या वरिपरिका घटनाक्रमले मर्माहत बनाउँछ । त्यस्तै, जापानी छोटा कथाका पिता आकुतागावाका मानसिक छटपटीका कथाहरू एकदमै पीडादायी छन् ।

अन्तरद्वन्द्व, आत्मसंदेह अनि विभिन्न संघर्ष पछि साहित्य साधकले आफ्नो सोच पाठकसामू पस्किन्छन् । कमै मात्रै साहित्यकारले आर्थिक रूपमा सफलता पाउँछन् । कतिपय सोच र सोचको प्रस्तुति पाठक/स्रोतालाई चित्त बुझ्दैन । कहिलेकाहिँ त पाठकले साहित्यकारको सोचसम्म पुग्नै सक्दैनन् । कतिपय पाठकले आफ्नो रुचि र विचार अनुसारको साहित्यकारले रचोस् भन्ने पनि चाहन्छन् । कुनैकुनै पुस्तक त पाठकले नै च्यात्छन्, जलाउँछन् । यस्तो देख्दा, सुन्दा चाहिँ मन चसक्क दुख्छ । त्यसो त लेखिएका सबै कुरा राम्रा हुन्छन् भन्ने छैन । ‘प्रोपगान्डा’ र द्वेष फैलाउने उद्देश्य राखेर पनि पुस्तकहरू लेखिन्छन् । यस्ता पुस्तकहरूको भण्डाफोर गर्न पनि ती पुस्तक पढ्नु पर्ने हुन्छ ।

सफलता, असफलतालाई खासै महत्त्व नदिएर, अनेकौं दु:ख पार गरेर आफ्नो सोचको सूर्यबाट विश्वलाई प्रकाशित गर्न सक्ने सम्पूर्ण साहित्य सर्जकमा नमन ।

(नोटः यस लेखको मूल रूप पहिलो पटक साहित्यपोस्टमा २०२० जुन १७ मा प्रकाशित भएको थियो । लेखको अङ्ग्रेजी संस्करण यहाँ पढ्न सकिन्छ ।)

Right to Information vs Culture of Secrecy

Right to Information and Right Communication in Nepal

By Sandeept

On July 16, 2025

In Constitution Study, Blogging, Nepal, Nepali

Constitution Study #9: A reflection on the conflict between the Right to Information and the Culture of Secrecy

In this post, we discuss…

Case Studies on Right to Information and Right to Communication

According to a report published by FreedomInfo, in 2010, following deadly communal unrest in Kapilvastu, local leaders sought the government’s investigation report to secure fair compensation. The Home Ministry initially refused, citing cabinet secrecy. Undeterred, they appealed to the National Information Commission (NIC), an institution established by the Right to Information Act, 2064 (2007). The commission ordered the government to release the report, which was delivered a year later.

During King Gyanendra’s direct rule after February 1, 2005, Radio Sagarmatha, South Asia’s first independent FM station was banned for broadcasting an interview of Prachanda, the black-listed Maoist leader. The station filed a complaint against the Royal Government’s movement in the Supreme Court. Radio Sagarmatha resumed its broadcast 48 hours and 47 hours following the Supreme Court’s verdict upholding the right to communication.

The above examples show that information is power, and communication is key to unlock it. In a democratic society, access to information and freedom of communication are not only constitutional rights, but also essential tools for transparency, accountability, and informed public opinion. The Constitution of Nepal enshrines both the Right to Information (Article 27) and the Right to Communication (Article 19) as fundamental rights. Together, these rights create a framework through which citizens can engage with the state, demand accountability, and participate meaningfully in governance.

Understanding the Rights

Right to Information (RTI)

Article 27 of the Constitution of Nepal states:

“Every citizen shall have the right to demand and receive information on any matter of his or her interest or of public interest. Provided that no one shall be compelled to provide information on any matter which must be maintained confidential in accordance with law.”

This right empowers citizens to access government-held information, including policies, decisions, budgets, expenditures, and plans. It is a legal tool for fighting corruption, ensuring justice, and promoting good governance.

Right to Communication

Article 19 guarantees the freedom of opinion and expression, as well as the freedom of the press, publication, and broadcasting, provided that these rights do not:

Undermine the sovereignty, territorial integrity, or national unity,
Violate public decency or morality,
Encourage caste, ethnic, gender, or religious discrimination or hatred,
Jeopardize the harmonious relations between federal units.

This right ensures that individuals and media can communicate, report, and express freely, with reasonable legal restrictions.

Procedures for Obtaining Public Information

To operationalize RTI, Nepal enacted the Right to Information Act, 2064 (2007). The Act outlines the following procedures:

Filing a Request: Any Nepali citizen can file a request with a Public Information Officer (PIO) in the concerned office by filling out a standard form or writing an application.
Response Time: The PIO must provide the information within 15 days. In case of threats to life or liberty, the time limit is 24 hours.
Refusal and Appeal: If the information is denied or not provided, the applicant can appeal to the National Information Commission (NIC).
No Need for Reason: The applicant is not required to state the reason for seeking information.

The Economic Survey also emphasizes digital progress in governance, such as broader access to information and banking through ICT expansion.

Exceptions: What Information is Not Accessible

Both the Constitution and the RTI Act list certain exemptions. The following categories are considered restricted:

Matters that jeopardize national security or sovereignty
Information that undermines foreign relations
Internal deliberations of public bodies
Confidential information relating to individuals’ privacy
Trade secrets or intellectual property of private institutions
Ongoing investigations where disclosure may impede justice

These limitations attempt to balance openness with legitimate state and individual interests.

Connection with the Right to Privacy

While RTI promotes transparency, Article 28 of the Constitution guarantees the Right to Privacy. This includes:

Privacy of personal life, residence, property, documents, correspondence, and reputation
Protection from arbitrary surveillance or disclosure of personal information

Therefore, RTI must be carefully implemented to not infringe upon the privacy rights of individuals. For instance, information about a person’s health, bank account, or family life cannot be disclosed without lawful justification.

This tension between transparency and privacy necessitates a nuanced approach. The state must develop clear guidelines and train public officers to differentiate between public interest and private confidentiality.

Tension between RTI and the Culture of Secrecy

As we have often seen in this Constitution Study series, there are always gaps between constitutional provisions and implementations. Nepal’s government and bureaucracy have a culture of secrecy because of rampant corruption and the silo problem. The government listed 154 kinds of information as “classified,” in 2008. The National Information Commission ordered the government to revise the list.

In 2011, the government again tried to classify 88 types of documents as inaccessible, but the Supreme Court ruled against the decision. In 2023, The government listed 87 documents as “classified”, including those related to procurement (which should actually be transparent), but the list is unavailable in the public domain.

Besides corruption, another reason for problems in classification of documents in Nepal is the lack of clear provisions in the Right to Information Act and the lack of its coordination with the Secrecy of Documents Act 2039 (1982).

Conclusion

The Right to Information and the Right to Communication are pillars of Nepal’s constitutional democracy. They empower citizens, ensure accountability, and enhance public participation. However, their misuse and over-restriction can undermine these very goals. To strike the right balance, the state must improve legal awareness, ensure institutional readiness, digitize access, and respect privacy. Only then can these rights truly serve their constitutional promise of building an open and just society.

How To Speak in an Oppressive Political Environment

By Sandeept

On July 15, 2025

In How To, Politics

“You may speak, but can you speak wisely?”
“You may protest, but can you do so without giving them an excuse to silence you?”

Article 17 of the Constitution of Nepal guarantees Freedom of Expression. It also introduces reasonable restrictions, which of course, can be misused. About two weeks ago, a popular YouTube channel, In-Depth Story (IDS) had to close its merchandise store IDS Wears for selling T-shirts with the slogan Kera Ganatantra (Banana Republic) for “disturbing the sovereignty, national unity, and dignity of the country, and so on.” The slogan was provocative and somewhat double meaning. But did it have to be banned? I don’t think so.

Around a month back, Rama Basnet from Khotang was arrested for expressing her frustration towards politicians in few TikTok videos. The words she chose mocked a politician’s disability. However, she got support from the opposition party because of the way she was arrested.

These examples speak volumes about the awareness of the constitution and laws we have as citizen. We know we can speak, but we often don’t know how to speak. We’ve heard of rights, but rarely do we hear about the restrictions that come along with them. And that’s when we trip over.

How to speak in an oppressive political environment?

Let’s get straight to it. Here are a few principles that might save our voice and case, while upholding the law.

1. Say Less. Mean More.

Power doesn’t like being called out, but artists and writers use often use metaphors, satire, and symbolism to mock it.

George Orwell’s Animal Farm is truly metaphoric and symbolic. Using pigs, horses, and other farm animals, Orwell mocks Soviet Communism and warns how an ideal can become exploitative.

Another symbolism I vividly remember is that of a new politician in Sanjeev Upreti’s Ghanachakkar. When there is an announcement that a flawless leader has arrived in Kathmandu, the narrator goes to see him. However, in no time, the leader turns into an onion. The multi-layered towering onion is a metaphor for secrecy, corruption, and inflated ego of politicians in Nepal.

So, our best bet is to be poetic and ambiguous. Let the reader add two and two.

But can satire backfire?

Did you notice the word “bet”? Actually, I am reminded of Krishna Lal Adhikari’s story. He was a Nayab Subba during the rule of Chandra Shamsher. His duties in the field of agriculture gave him a lot of knowledge on maize plantation and published a scientific book titled, “Makai ko Kheti.” Some sycophants, however, saw it as a mockery against Chandra Shamsher and his generals. Although Adhikari never meant to satire, he was tried and imprisoned for nine years until he died of tuberculosis.

So, yeah. We still need to be careful while using symbols and metaphors.

2. Displace the Target

We don’t talk about today’s leaders directly. Talking about a character or an imaginary village or a tyrannical ruler from history will work. Readers will connect the dots. Not everything needs to be spelled out.

But we still need to remember Krishna Lal Adhikari and be cautious.

3. Borrow Their Language

The safest thing we can do is use the Constitution, parliamentary and other recorded speeches. We can quote government slogans back at them. When the system tries to silence you, reply with its own words. Just like the leaders and stooges owned the insult of Jhole as a treasure, we should own up the laws and use them to our advantage. It’s hard to arrest someone for saying what’s written or in accordance with the law.

We should use your rights and stand tall before the law. But power corrupts and absolute power corrupts absolutely. We should be careful not to assume the state will honour them fairly.

4. Protest Creatively, Not Predictably

Instead of shouting in front of microphones, we can try standing silently with a placard. Ujjwal Thapa and his party did it successfully. We can also post an ironic meme or writing a children’s story (like Orwell) that says what the editorial can’t.

From Occupy Baluwatar to Jayatu Sanskritam, peaceful creativity has always been harder to crush than violent slogans.

5. Build a Chorus

One person speaking is a complaint. Ten thousand people speaking is a movement. If you’re afraid of being targeted, amplify others—and let them amplify you. Even whisper campaigns can be effective when they echo.

But It’s Still Dangerous

Today, we can be investigated for a Facebook post, dragged into court over a short story, and even labelled a traitor for asking questions. I’ve felt the chill myself while writing. I wonder at times: Is this going too far? Will this get me in trouble?

This Isn’t Fair!

Yes, nobody should have to think this hard before speaking. But when expression is policed, speech must become strategy.

This isn’t a call for cowardice. It’s a call for craft.
This isn’t about avoiding the truth. It’s about delivering it smartly enough to survive.

Speak. Silence protects no one. But speak like you know someone powerful is listening. And looking for an excuse to catch you.

And yet, here I am.

Because what’s the alternative? Silence? Cynicism? That’s not living. That’s waiting.

To Speak Is to Build Justice

The truth is: oppression isn’t just about silencing people. It’s about systemic injustice. It’s about making them believe that speech doesn’t matter. That it won’t change anything. But it does. It always has.

Change begins with someone saying, This is wrong.
It grows when someone else says, I agree.
And it becomes unstoppable when people say it together even if they just have to whisper.

जनसङ्ख्या नीतिले सम्बोधन गर्न खोजेको परिदृश्य

राष्ट्रिय जनसङ्ख्या नीति, २०८२ मार्फत नेपालले सम्बोधन गर्न खोजेका विषयहरू

By Sandeept

On July 15, 2025

In नेपाली, विचार

विश्व जनसङ्ख्या दिवस (असार २७) को अवसरमा नेपाल सरकारले नयाँ जनसङ्ख्या नीति सार्वजनिक गर्‍यो। त्यस कार्यक्रममा प्रधानमन्त्रीले भन्नुभएको वाक्यांश, “२० वर्षमा विवाह गर, ३० वर्षमा तीन सन्तान जन्माऊ” सामाजिक सञ्जालमा निकै चर्चित भयो। प्रधानमन्त्रीका धेरै भनाइहरूजस्तै यसले पनि मीम र मजाकको रूपमा व्यापक ध्यान पायो। धेरै युवाहरूले सरकारलाई रोजगारीको सट्टा उत्पादनशील जनशक्तिलाई विदेश पठाउने योजनाको आलोचना गरे। तर सामाजिक सञ्जालको चर्चाले २०७८ को जनगणनाले देखाएको चित्रलाई सम्बोधन गर्ने गरी तयार गरिएको राष्ट्रिय जनसङ्ख्या नीति २०८२ ले उठाएका केही गम्भीर मुद्दाहरू छायामा परे।

यस लेखमा…

नेपालको जनसङ्ख्या सम्बन्धी चिन्ताहरू

१. घट्दो वृद्धिदर

२०७८ को जनगणना अनुसार नेपालको वार्षिक जनसंख्या वृद्धिदर ०.९२% मात्र रहेको छ, जुन २०६८ को १.३५% भन्दा कम हो। कुल प्रजनन दर १.९४ मा झरेको छ, जुन अपेक्षित २.१ भन्दा तल छ। अघिल्लो दशकमा नेपालले युवा जनशक्तिमा आधारित ‘जनसाङ्ख्यिक लाभांश’ को कुरा गर्थ्यो, तर अब त्यो लाभांश गुम्ने संकेत देखिएको छ।

१.१ सम्भावित नकारात्मक जनसाङ्ख्यिक लाभांश

घट्दो वृद्धिदरका कारण १५–५९ वर्षको सक्रिय जनसङ्ख्या घट्नेछ। यद्यपि नेपालमा हाल ६२% सक्रिय जनसङ्ख्या छ, यो अझै घटेमा उत्पादनका लागि आवश्यक मानव स्रोत अभाव हुनसक्छ।

१.२ वृद्ध जनसङ्ख्या

२०६८ मा ८.१% जनसङ्ख्या ६० वर्ष माथिका थिए भने अहिले त्यो १०.२१% पुगेको छ। स्वास्थ्य सेवामा सुधारसँगै यो दर अझ बढ्नेछ। वृद्ध जनसङ्ख्या हेरचाहमा सरकार र सक्रिय जनसङ्ख्याले थप खर्च व्यहोर्नु पर्नेछ।

१.३ पूर्वाधारको न्यून उपयोग

जनसङ्ख्या कम हुँदा निर्माण भएका पूर्वाधार प्रयोगमा नआउने सम्भावना हुन्छ। मानवीय स्रोतको अभावले आर्थिक गतिविधिमा समेत असर पार्दछ।

१.४ परिवार नियोजन कार्यक्रमको उल्टो दिशा

सरकारले अब युवालाई सन्तान जन्माउन प्रोत्साहित गर्नुपर्ने अवस्था आएको छ। तर विवाह गर्न र बच्चा जन्माउन चाहने युवाको सङ्ख्या कम छ। बेरोजगारी, महँगी, र उद्यमशीलताको अवसरको अभाव यसको प्रमुख कारण हो।

२. तीव्र बाह्य बसाईसराई

२०२३ मा मात्र ७०,९१५ नेपालीहरू स्थायी रूपमा देश छाडे। ८ लाखभन्दा बढी नेपाली विदेश रोजगारीमा गए, जसको ८९.५% पुरुष थिए। १ लाखभन्दा बढी विद्यार्थीहरू अध्ययनका लागि विदेश गए। थोरै मात्र फर्किए।
यो विश्वव्यापीकरण प्रेरित प्रवृत्तिले देशको कुशल जनशक्ति गुमाएको छ। साथै, प्रवासी नेपालीहरू विदेशी देशहरूमा स्थायी बसोबास गर्न थालेपछि रेमिट्यान्सको स्रोत समेत गुम्ने डर देखिएको छ।

३. प्रविधिमा तीव्र परिवर्तन

गत पाँच वर्षमा प्रविधिले काम गर्ने तरिका परिवर्तन गरेको छ। अटोमेसन, रोबोटिक्स, र कृत्रिम बौद्धिकता (AI) ले श्रमिकको आवश्यकता घटाएको छ। नेपाल प्रविधि उत्पादन गर्न र अपनाउनमा पछि परेको अवस्था छ। अर्कोतर्फ, विकसित देशहरूमा श्रमिकको माग घट्न सक्नेछ जसले गर्दा नेपालमा बेरोजगारी बढ्न सक्ने खतरा छ।

माथिका समस्याहरू समाधान गर्न प्रस्तावित नीतिहरू

जनसङ्ख्या नीति २०८२ अनुसार, परिवार नियोजन कार्यक्रमहरूलाई समसामयिक आवश्यकताअनुसार पुनरावलोकन गर्ने भनिएको छ। यसले प्रजनन स्वास्थ्य सेवामा सुधार ल्याउने, जन्मदर बढाउने, र युवाहरूलाई विवाह र सन्तानप्रति प्रोत्साहित गर्ने लक्ष्य राखेको छ।

बाह्य रोजगारलाई सीपमा आधारित बनाउने, AI जस्ता प्रविधिहरूमा ज्ञान बढाउने, र राष्ट्रिय विकासमा मानव स्रोत प्रयोग गर्ने नीति बनाइएको छ।
आन्तरिक प्रवासलाई व्यवस्थित गर्न:

सूचना प्रणाली सुधार्ने
ग्रामीण क्षेत्रमा आर्थिक क्रियाकलाप विस्तार गर्ने
एकीकृत बस्ती विकासमार्फत आन्तरिक बसाई सराइ प्रणालीकरण गर्ने भनिएको छ।

प्रविधि सम्बन्धी चुनौती समाधान गर्न:

शिक्षा प्रणालीलाई उद्यमशीलता र उत्पादनमुखी बनाउने
सीप र दक्षता अभिवृद्धि गर्ने,
AI र नयाँ प्रविधिमा प्रशिक्षण दिने,
पर्यटन, कृषि, पूर्वाधार, वनजन्य उद्योगमा लगानी बढाउने नीति प्रस्ताव गरिएको छ।

व्यवहारिक वास्तविकता

नीति जति नै विस्तृत भए पनि यथार्थ फरक छ। पूर्वाधार कमजोर छन्, शिक्षा प्रणाली प्रभावहीन छ, र युवाको निराशा चुलिएको छ। सरकारले यदि संरचनागत सुधार नगरेर केवल विदेशमा युवालाई पठाउने नीति अपनायो भने, नीतिले अपेक्षित परिणाम दिन सक्दैन।
उद्यमशीलता र आमरोजगारीमा लगानी नगरीकन जनसङ्ख्या नीति असफल हुने सम्भावना धेरै छ।

Population concerns Nepal is looking to address with the 2082 Policy

By Sandeept

On July 14, 2025

In Opinion, Nepal, Nepali, Public Interest

On the occasion of World Population Day on July 11 (Ashadh 27), Nepal published a new population policy. The Prime Minister’s statement, “Get married at twenty and have three children by thirty,” got huge attention in the social media. As with many of the statements the PM makes, it turned into jokes and memes. Many youths also criticised the government for creating unemployment and focusing on sending the productive population abroad. Although the statement created a buzz, it also made the youths on social media miss serious concerns put forth by the National Population Policy, 2082.

Some population statistics (Source: Population | National Population and and Housing Census 2021 Results)

Nepal’s Population Concerns

1. Declining Growth Rate

The 2021 National Population and Housing Census (NPHC) averages Nepal’s annual growth rate of 0.92% per year in the decade 2068-2078 B.S. (2011-2021). This is a decline from 1.35% per year in the 2068 (2011) Census. Similarly, the total fertility rate (TFR) has fallen to 1.94, well below the desired 2.1. In the last decade, population policies talked about demographic dividend—the higher number of youths contributing to national development. The new trends indicate that Nepal may be losing that edge and have raised many concerns for the future.

1.1 Potential Negative Demographic Dividend

A decrease in the population growth rate implies a smaller number of children and the reduction of the active population, aged 15-59, in the future. Although Nepal hasn’t been able to utilise its 62% active population, a reduction indicates an even worse scenario, where there will be a shortage of human resources for production. This will negatively affect human capital formation and the economic growth.

1.2 Aging Population

In 2068, the population above 60 was 8.1% of the total population. The population of the elderly is now 10.21%. Improved health care has and will shoot up the number even higher in the coming decades. The government may have to spend more on the elderly’s health. The reduced active population will have to spend more on the care of their parents, creating economic pressure.

1.3 Underutilisation of Infrastructure

A lower population may not have the need for a large number of infrastructures. Also, the lack of human resources owes to the decline in development and economic activities.

1.4 Reversal of Family Planning Programmes

The government will now have to encourage youths to have more children, and the PM’s statement seems relevant in that context. However, the majority of the youth are not ready to get married, let alone have three children by their thirties. Employment opportunities are scarce, inflation is high, and there is no encouragement to industries and entrepreneurship. Given our situation, it is easier to press for a lower number of children. How can one think of marrying and having three children when surviving alone is a struggle?

2. Rapid Out-Migration

Nepal has a high rate of out-migration. For instance, in 2023, the Department of Immigration’s data showed that 70,915 (36,663 men and 34,251 women) left the country to reside elsewhere permanently. Similarly, 808,415 Nepali citizens went for foreign employment, of which 89.5% were males. Moreover, 108,542 (~55% male and 45% female) students went abroad to pursue their studies. Very few return back to Nepal. Out-migration driven by globalisation has not only reduced the population but also deprived Nepal of skilled human resources vital for national development.

The fact that more people are settling in other countries with their families means that Nepal is losing its source of remittance. Although the Nepalese diaspora has been contributing to various development endeavours, it is uncertain whether they will continue doing so if they don’t have any familial roots in Nepal.

3. Drastic Change in Technology

In the last five years, technology has changed at a breakneck pace, changing the way the world operates. Many labour-intensive works are now being replaced by automation, robotics, and artificial intelligence (AI). Nepal lags behind in the development and adoption of new technologies. There is also a possibility of reduced labour demand in developed countries. The National Population Policy acknowledges that the rapid growth in technology might elevate the problem of unemployment at home and abroad.

Policy Proposals to Solve the Above Problems

To address the problems caused by low growth rate, the National Population Policy 2082 proposes to revisit and revise family planning programs to align with current and future demographic trends and strengthen reproductive health services. The open-ended policy wording means that for now, the government will work towards increasing birth rate and modifying family planning programmes.

The policy aims to make foreign employment skill-based, prioritise the knowledge on AI, and utilize the human resources on national development. For internal migration, the policy aims to strengthen information and data systems, increase economic activities in rural areas to create employment, and systematize internal migration through integrated settlement development.

For addressing the challenges brought about by technology, the policy proposes revising the education system to be entrepreneurship, and production-focused, prioritize skill and competence enhancement in new technologies and artificial intelligence (AI) for Nepali workers, and increasing investment in productive sectors like tourism, modern agriculture, infrastructure development, and forest product processing to expand employment and self-employment opportunities.

Ground Realities

Despite elaborate policy proposals, the ground realities show a different picture. Infrastructures are subpar, the quality of education is questionable, the influence of globalisation is insurmountable, and the frustration of the youth is higher than Mount Everest. There is no way the government can stop the youth from going abroad in search of opportunities. It might even encourage out-migration to improve the economy via remittance. Unless Nepal improves infrastructures and encourages the youth for entrepreneurship and mass employment, the National Population Policy has very little chance of success.

Site Update #4: AMP version on mobile

By Sandeept

On July 6, 2025

In Site Update

New Updates…

Why AMP?

One of the major issues with mobile version of Stories of Sandeept, as shown by Google PageSpeed Insights, is its low speed on loading. To address the issue, I installed the AMP plugin, which loads the site faster.

How does the AMP version look?

The AMP version is now the default view when you first open the website on your mobile browser.

You can opt out of the AMP view by clicking on the “Exit mobile version” at the end of the webpage.

Exiting the mobile version takes you to the original view (the noAMP version).

New Issue

The current theme, Lovecraft, does not seem to support AMP. That’s why Figure 1 has left-aligned images. I tried using new themes, but they didn’t support the categorised pages. I guess it’s because I had modified the functions.php file on my current theme. I think I should look into it. You can expect a new theme by next week, which will probably increase the website’s speed on mobile.

Satya tensed after listening to what he did while hallucinating

Satya-Part Five: Am I hallucinating?

By Sandeept

On July 3, 2025

In My Story

Life has become better since I have stopped hallucinating. The doctor has stopped my medicines. He is worried I might suffer from another disease because of the weight I have gained.

Although I don’t have a job yet, I am feeling more confident. The interview I had taken the other day had gone well. The executives trusted that I would be able to cope with the work pressure. Meanwhile, I am taking Kalpana on a date today. We have distanced each other for so long that I think I need to make some effort to keep her happy. She is watching her favourite TV show. I block her view and say, “Do you want to go out on a date?”

Her eyes glow. I continue, “I don’t have a job yet, but who knows if I can give you enough time.”

Kalpana’s eyes tear up, which she wipes quickly. She stands up, hugs me, and asks. “What’s the plan?”

“Let’s see.” Pretending that I am reading a list, I say, “The first on the list is to go to a movie. Then taste some new food and come back.”

“It’s a simple one,” she says.

Isn’t she happy? What can I add to the plan? I’m worried.

“But I approve.”

I am relieved. Kalpana then opens the wardrobe, takes out half a dozen saris, and asks me to choose one from among them.

“Wear whichever you want,” I say.

“Don’t say that. Select one. I’ll wear whichever you choose.”

I pick a blue sari with beautiful golden flowers. Kalpana pouts. “I knew you’d choose this.”

“Oh, did you? So you know I’d make a terrible choice.”

“What? No! You don’t make terrible choices. I trust you.”

“After all that has happened?”

“Umm.” She nods.

Before we leave, Kalpana puts a pocketknife in her favourite handbag.

“Why did you put that pocketknife?” I asked.

“It will come in handy in case we buy some fruits.”

“Oh, okay.”

“Are you scared?” Kalpana asks.

“No,” I reply with a smile. “Why should I be afraid when you’re with me?”

We hurry and get into a microbus. “No motorcycle.” I had said because I had wanted to walk with her, looking into her eyes whenever I pleased. We go to a theatre on the top of a mall. The movie is alright in bits, but it’s a disappointment. Still, we sit all through the movie holding hands and hugging each other in the darkness.

We dine at a restaurant nearby. The food is delicious, and the live music is enjoyable. I ask for the band to sing a romantic song, dedicating it to Kalpana. To my surprise, they sang it so well—almost the same as the original.

The night had ripened when we left for home. Microbuses were no longer available. I wanted to hire a taxi, but Kalpana said, “Let’s walk.”

“But it’s a long walk. Almost an hour. And it’s dark in most places.”

“Are you scared of the dark?”

“No, I’m not,” I try to sound brave.

“Okay. Anyway, I don’t have to worry when I’m with you, Satya.”

We walk hand in hand, talking about the things we like—just like the time we were in love years ago. We talk about philosophy, religion, books, sports, movies, music, and so on. We sing and dance on the street. Finally, everything has become all right.

Is this happiness an illusion, though? I feel a strange tingle when we arrive at a dark street almost five minutes from home. It is a familiar street that cared for me while I was learning to walk with my parents. In this street, I used to burst into laughter when I kicked my friends, and then they came after me. The flowers on its sides had also bloomed the day I had first found love with Kalpana. But now, it seems unfamiliar. It feels uncaring and gloomy and smells not of flowers but of death and rot.

“What are you thinking, Satya?”

I turn around. Kalpana’s gait has changed. She seems to be mocking me. “What happened, Satya? There is always something going on in your head. What’s bothering you?”

Her voice is not the usual soft melody. It has changed into the vile tone—the one she used to have when she wanted to kill me. All of a sudden, she leaps at me. I dodge and slap her hard. She staggers. I hit her again and again until she drops on the cold pitch. I smirk, seeing her getting what she deserved. But she shocks me by getting up, stealing the knife from my pocket, and stabbing me in the stomach. One. Two. Three. “I should have done this earlier,” she whispers. “There is no point in living with a madman like you.”

She runs away as I collapse, waiting for death on the street that smells of death and rot.

I wake up to the sounds of footsteps. Somebody must have called up the ambulance. One of them performs first aid and carries me on a stretcher. One of the four men carrying me was saying, “I don’t want to save this man.”

“Me too,” says another. “Who’d want to help a guy who stabbed his wife, then stabbed himself, and put the knife in his wife’s hand so that it seems like she did the crime?”

The third speaks up, “Thankfully, some people saw him during the action. Otherwise, everyone would have blamed her.”

“I feel for the wife,” the fourth says. “Even when she was losing her consciousness, she was pleading not to do anything to this piece of shit.”

What? Why are they talking about things that have not happened? What happened to Kalpana? Did I really stab her? Fear creeps in. What if they are telling the truth? Will Kalpana forgive me as she has always done? Even if she does forgive me, how am I going to live with the guilt? How can I face my parents and friends? I can’t imagine the shame I have brought to them. I don’t want to live. I’d better be dead… Better be dead!

← Part Four