Stories of Sandeept

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An illustration of Jack by Andrés Vera Martínez

Jack—the Fallen Angel in Lord of the Flies

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On June 13, 2025

In Character study, Blogging, Book Review

Jack Merridew, interestingly the only character whose full name is known, enters Lord of the Flies as the confident leader of the boys’ choir, dressed in a black cloak and marching with military precision. Over the course of the novel, he transforms into a violent, primal figure driven by the lust for power and blood. Jack is not merely a character—he is a fallen angel, an embodiment of humanity’s latent savagery, a warning against the fragility of civilization.

An illustration of Jack by Andrés Vera Martínez
Illustration of Jack by Andrés Vera Martínez

1. From Choirboy to Tyrant

Jack begins the novel with an external aura of authority and order:

“I ought to be chief,” said Jack with simple arrogance, “because I’m chapter chorister and head boy.”

— Chapter 1

Even Golding acknowledges that Jack was “the most obvious” leader:

This toy of voting was almost as pleasing as the conch. Jack started to protest but the clamour changed from the general wish for a chief to an election by acclaim of Ralph himself. None of the boys could have found good reason for this; what intelligence has been shown was traceable to Piggy while the most obvious leader was Jack.

— Chapter 1 (Page 19)

However, when Ralph is chosen leader, Jack’s ego is wounded, setting the stage for his eventual rebellion. But he still bonds with Ralph, respects the rules, and tries to work within the system:

“We’ve got to have rules and obey them. After all, we’re not savages.”

— Chapter 2

Moreover, in the early chapters, Jack sees providing meat as his way of being useful, of proving his worth in the group’s survival. Ralph wants to build shelters and keep the signal fire going; Jack wants to feed people. In this sense, he is trying to take on responsibility. Jack is embarrassed by his inability to kill the pig:

“Next time—!” he snatched his knife out of the sheath and slammed it into a tree trunk. “I’ll get the pig next time!”

— Chapter 1

Although this moment could be interpreted as the beginning of his bloodthirst, he is actually frustrated by his inability to help. The failure, however, humiliates him. His obsession with hunting begins as a means to redeem that failure. By Chapter 4, he paints his face with clay and charcoal—his first literal mask—and undergoes a symbolic transformation:

“The mask was a thing on its own, behind which Jack hid, liberated from shame and self-consciousness.”

When Jack’s boys fail to keep the fire and Ralph scolds Jack, tensions boil over. Piggy supports Ralph, and Jack lashes out—not at Ralph, but at Piggy, the voice of reason:

“You didn’t ought to have let that fire out. You said you’d keep the smoke going—”
Jack smacked Piggy’s head. Piggy’s glasses flew off and tinkled on the rocks.

One lens cracks. This is the first physical blow to Piggy’s only tool of vision—both literal sight and symbolic insight.

Almost midway through the novel, Jack breaks from the group.

“Bollocks to the rules! We’re strong—we hunt!”

By the end of the novel, Jack leads a tribe that worships the “Beast,” carries out ritualistic killings, and hunts Ralph. His descent is complete: he is no longer a boy pretending to be a leader; he is a savage warlord.

2. The Fallen Angel

Jack Merridew is often symbolised as the representation of savagery, primal instincts, and the beast within. He also shows how being religious is different from being moral or restrained.

Introduced not just as a boy, but as the leader of the choir, wearing a black cloak and cap badge—symbols often associated with religious tradition and discipline, Jack brings some hope in time of despair. In mid-20th-century Britain, choirs were typically linked to churches or religious schools, and the role of “chapter chorister” implies Jack’s background in spiritual guidance and moral order.

Golding uses this background to set up a powerful irony: the boy who should represent moral uprightness and Christian values becomes the architect of ritualistic violence. His descent from singing hymns to leading blood-chants like: “Kill the beast! Cut his throat! Spill his blood!” mirrors a fall from grace.

In this light, Jack resembles a Lucifer figure: once noble but corrupted by pride and the lust for power. The religious symbolism is reversed—what should be holy becomes savage, and the choir turns into a tribe of masked hunters. It is a chilling metaphor for how easily institutional morality can collapse under pressure.

3. Relationship with Other Characters

With Ralph

Initially rivals, Ralph and Jack represent clashing worldviews. Ralph values cooperation; Jack craves dominance. Their power struggle reflects the conflict between rule of law and anarchy.

“They hate you, Ralph. They’re going to do you.”

– Samneric (Chapter 12)

With Piggy

Jack mocks Piggy from the start. Piggy’s intellect threatens him, and his physical weakness makes him an easy target.

“Shut up, Fatty!”

– Chapter 1

Piggy is symbolic of logic and reason, which Jack rejects entirely.

With Simon

Though Jack never directly harms Simon, his culture of fear and frenzy enables Simon’s murder. The tribal dance that kills Simon is a product of Jack’s ideology.

With Roger

Jack unleashes Roger’s darker instincts. Roger’s sadism grows under Jack’s rule, suggesting Jack’s ability to empower cruelty in others.

“Roger sharpened a stick at both ends.”

– Chapter 12

Jack doesn’t just fall into savagery; he becomes its architect.

4. The Tribal Leader

As the leader of the tribe that is fearful of the unknown, Jack provides certainty. He knows what to do and how to do it. He exhibits traits of narcissism as he constantly craves for attention and control. His lack and empathy and enjoyment in others’ pain represents psychopathy. Even when frightened, he blames the beast for his fears and develops rituals around them. Moreover, he uses mob mentality to justify violence.

5. Leadership Style: Domination over Democracy

Jack’s leadership contrasts starkly with Ralph’s. Whereas Ralph’s governance is based on election and consent, assemblies, and free speech, Jack rules with command and fear. He prioritises hunting and pleasure over Ralph’s desire for rescue and civilisation.

Furthermore, Jack does not appeal to reason but to emotion and instinct—especially fear. He capitalizes on the boys’ growing belief in the Beast to consolidate power.

“The conch doesn’t count at this end of the island—”

— Chapter 9

This rejection of symbols of order marks the collapse of rational governance under Jack’s rule.

In the end, Ralph weeps “for the end of innocence.” Jack, in contrast, shows no remorse. Even when rescued, he stays silent, perhaps shocked.

Conclusion: Jack as the Shadow of Humanity

Jack is not a demon; he is disturbingly human. Golding uses him to show how quickly civilization can collapse and how easily people—especially children—can be seduced by power, fear, and groupthink. As a fallen angel, Jack demonstrates how religion fails in the face of survivalism and fear. If Ralph is the tragic hero, Jack is the warning: that within every society lies the potential for tyranny, and within every person, the capacity for evil.

An image showing two Jholes burdened by indifferent leadership and ideologies

The Dangers of Jhole Politics in Nepal and Why We Should Avoid It

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On June 9, 2025

In Opinion, Blogging, Humans and Humanity, Nepal, Nepali

In a recent social media post, Prime Minister K.P. Sharma Oli shared an image boldly stating, I am a Jhole). It was a provocative twist on a term repeatedly used to mock political sycophants — the Jhole, those who carry their leaders’ ideological and literal bags with unquestioning loyalty. By embracing the label, Oli turned it on its head, drawing parallels to Tyrion Lannister’s iconic line from Game of Thrones:

“Never forget what you are. The rest of the world will not. Wear it like armour, and it can never be used to hurt you.”

Psychologically, it was a masterstroke. What had once been a symbol of ridicule is now recast as a badge of honour. It arms party cadres with moral confidence and a ready-made justification for loyalty. It strengthens in-group identity and inoculates against public criticism. In a time of waning ideological clarity and rising cynicism, such reaffirmation is emotionally powerful.

But this reframing comes at a steep cost.

The idea of being a Jhole contradicts the very essence of democratic citizenship. Nepal is at a juncture where political awakening, not blind allegiance, is the need of the hour. When being a Jhole becomes aspirational, it signals a dangerous retreat from critical engagement. It celebrates hierarchy over participation, obedience over dialogue, and ideology over truth.

In a country reeling from institutional decay, corruption, and disillusionment with mainstream politics, embracing the Jhole identity is not brave — it is escapist. A true patriot cannot afford to be a bag carrier of any leader or party. We must ask questions, demand accountability, and have the courage to stand apart when needed. Ideological loyalty should come from understanding and belief, not from submission.

Ironically, the moment a leader wears the insult as a crown is also the moment the rest of the party members boldly follow suit. By accepting the term Jhole, they normalise a culture where subservience is rewarded and independent thought is suspect. They cultivate an indifferent leadership that does not care about the problems ordinary citizens face.

This is not a personal attack on the Prime Minister but a plea to every Nepali:

Let us not be flattered into submission. We must be more than Jholes — we must be citizens.

In a democracy, the highest duty is not to follow but to question. That is the only way we break the chain of servitude.

Disclaimer: This piece reflects critical reflection on public discourse and is intended to encourage democratic engagement, not to target any individual personally.

An illustration of Ralph by Andrés Vera Martínez

Ralph and the Failure of Western Idealism in Lord of the Flies

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On June 6, 2025

In Character study, Blogging, Book Review

William Golding’s Lord of the Flies is often interpreted as a grim allegory of civilisation versus savagery. At its centre stands Ralph—a fair-haired, charismatic boy elected as the island’s first leader. Ralph represents order, reason, and the ideals of democratic leadership. But beneath his moral posture lies a character riddled with contradictions, blind spots, and, ultimately, helplessness. This article explores Ralph not as a straightforward hero but as a symbol of Western liberal ideals, whose failure mirrors real-world political collapses and moral compromises.

Ralph as illustrated by Andrés Vera Martínez
Illustration of Ralph by Andrés Vera Martínez

1. The Charismatic Beginning

William Golding establishes Ralph as an athletic and charming boy early on:

You could see now that he might make a boxer, … but there was a mildness about his mouth and eyes that proclaimed no devil.

— Chapter 1 (Page 5)

Ralph does not have much intellect, however. When he and Piggy find a shell on the beach, Ralph almost ignores it as an ordinary stone. Only when Piggy tells him it is a conch and that it can be used to call other survivors does he dig it up. Moreover, Piggy has to explain to him how to blow. As the sound of the conch summons the other boys scattered on the island, the boys look at him with awe. And when Ralph calls for an election for the chief, almost everyone approves of him. As Golding notes:

This toy of voting was almost as pleasing as the conch. Jack started to protest but the clamour changed from the general wish for a chief to an election by acclaim of Ralph himself. None of the boys could have found good reason for this; what intelligence has been shown was traceable to Piggy while the most obvious leader was Jack. But there was a stillness about Ralph as he sat that marked him out: there was his size, and attractive appearance; and most obscurely, yet most powerfully, there was the conch. The being that had blown that, had sat waiting for them on the platform with the delicate thing balanced on his knees, was set apart.

— Chapter 1 (Page 19)

Ralph is chosen as chief not because of his intellect or vision, but because of his appearance and presence. The boys are drawn to his aura rather than his leadership skills or his policy. In essence, Golding sets him up as a charismatic leader who is doomed to fail once that charisma fades.

2. Civilization without Compassion

Ralph’s leadership is built on rational goals: maintaining the signal fire, building shelters, and holding assemblies. However, his form of governance is structural but emotionally detached. Nor does he cherish intellect. The evidence can be seen early.

Ralph’s early mockery of Piggy—repeating his nickname, scoffing at his asthma—might seem harmless, but it establishes a hierarchy where intellect and vulnerability are ridiculed. Even his language (e.g., “Sucks to your auntie!” and “Sucks to your ass-mar!”) reveals how casual words reinforce social power. Though he later grows to respect Piggy, these small cruelties contribute to Piggy’s marginalisation.

Furthermore, he enjoys teasing Piggy, revealing an early alignment with the boys’ social hierarchy rather than justice.

“Piggy was a bore; his fat, his ass-mar and his matter-of-fact ideas were dull; but there was always a little pleasure to be got out of pulling his leg, even if one did it by accident.”

— Chapter 4 (Page 69)

Ralph is not a tyrant like Jack—but he is a bystander who benefits from unjust structures, at least initially.

Ralph also betrays subtle cruelty and prejudice when he:

  • dismisses the littluns’ fears of the “beast” instead of addressing them empathetically;
  • pays no attention to their discomfort (like sitting on a broken log (Chapter 5, Page 83)).
  • underestimates how fear, hunger, and myth shape behaviour more than logic does.

These oversights foreshadow the collapse of his authority.

3. A Leader Who Cannot Protect

Ralph builds shelter for the boys and offers protection from the weather, but when it comes to safeguarding the littluns or Piggy, he fails.

As previously stated, Ralph slams those who talk of the beast. Even though Sam and Eric (Samneric) had run away from the “Beast from the Air”, he does not set out to check out immediately or provide for protection of the others.

Meanwhile, the turning point in his leadership arrives when Jack strikes Piggy and breaks his glass. Ralph cannot prevent this act of violence. He shouts, accuses, but refuses to fight. He shuns himself for losing his cool. This shows that his moral authority lacks enforcement and his pacifism, while noble, enables further violence—Piggy’s eventual murder and his own persecution.

This failure parallels liberal democracies that falter in the face of rising authoritarianism, clinging to procedure as the world burns.

4. The Limits of Rationalism: The Beast and the Dark

Although Ralph insists the beast isn’t real, he too flees in terror when he sees the dead parachutist on the mountain. This moment is symbolic:

  • It exposes the limits of Enlightenment rationality when faced with visceral, irrational fear.
  • Ralph, like many liberal leaders, talks of reason but cannot confront the beast—within or without.

Unlike Simon, who seeks understanding, Ralph tries to suppress fear through order—and fails.

5. The Grown-Ups He Both Rejects and Needs

Ralph begins the story thrilled at the absence of adults, yet constantly reaches for them:

  • He dreams of his father’s ship rescuing them.
  • He insists on the signal fire as a way to restore contact with civilization.

This contradiction—yearning for autonomy but craving rescue—mirrors post-revolution societies and liberal states that seek freedom but collapse under the burden of self-rule.

6. Collapse and Awakening

By the end, Ralph is no longer a chief but a hunted animal. Jack has replaced democratic order with fear-based rule. Ralph finally understands the cost of all the small compromises, blind spots, and his own emotional detachment. He misses Piggy’s intellect, Simon’s kindness, and Samneric’s moral standing.

When the naval officer arrives, Ralph breaks down—not in relief, but in grief:

“Ralph wept for the end of innocence, the darkness of man’s heart…”

Conclusion: Ralph as the Tragic Symbol of Failed Idealism

Ralph is not evil, nor foolish. He is a sincere, flawed idealist who tries to do good without fully understanding the emotional and structural forces around him. Through Ralph, Golding suggests that:

  • Civilization cannot survive on structure alone—it requires empathy, courage, and the will to confront darkness.
  • Without recognizing the beast within ourselves, even the best systems will fall.
  • And sometimes, when good men do nothing, the worst rise to power.

In that sense, Ralph’s failure is not just personal—it’s civilizational. He is not just a boy weeping for innocence lost; he is the last flicker of hope in a world that believed order alone could tame chaos.

Symbolic Image of Monetizing Website

Monetizing Websites in Nepal: Resolving the Hurdles in 2025

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On June 3, 2025

In Blogging, How To, technology

Problems with WordPress Blogs

From the time I began blogging, many people advised me,

“You should be monetizing it.”

I avoided the thought for long because I wanted to enjoy writing as a hobby, not as a job. Also, the Blogging 101 Camp at WordPress inspired me not to place ads on my site. But as I said previously, WordPress itself showed ads and didn’t give authors anything in return unless they upgraded.

“That’s hypocritical,” I thought,

So, I looked for ways to monetize my blog site. It led me to:

WordAds

WordAds is program within WordPress which pays owners for the advertisements their website displays. But here a catch: sites ending with the domain wordpress.com are excluded. As long as my web address was storiesofsandeept.wordpress.com, WordPress would not give me anything. And as I said, upgrading is neither easy nor cheap.

The knowledge that I could not run WordAds made me try:

AdSense

A program from Google, AdSense works for any website that conform to their terms and conditions. So, I added storiesofsandeept.wordpress.com on AdSense hoping it would be accepted. But it didn’t. Turns out, you don’t own domains under wordpress.com like mine—WordPress does. That’s why AdSense cannot authorize your ownership, and you can’t monetize.

This is also what led me to:

Buying a .com domain and hosting it elsewhere

Paying for a .com domain meant that I owned the site and could run it the way I liked. At least that’s what I initially thought.

Like I said before, I went back to WordPress for its familiar environment and ease of use. I also hoped I could use WordAds. I could but I needed Stripe. And Stripe didn’t work in Nepal!

Of course, there are workarounds, but if you legally want to use Stripe in Nepal, it’s not possible at all. Lack of Stripe means that Nepali content creators lose a lot of opportunities to earn not only from WordPress, but also from Medium or publishing on Vocal Media.

And yet, our leaders talk about earning lakhs online — ahem!

Turning back to AdSense

AdSense was the last resort for my hopes of monetizing. The best thing was it didn’t need Stripe. But it’s not easy to meet its terms and conditions.

Regular Publishing

One of the criteria AdSense has set is regular publishing. The more recent the better. But you must have:

Meaningful Content

It’s not enough to publish. It should be meaningful, and you can’t include sensitive content. I was confident I would be accepted for monetization, but came another hindrance.

Language

There is only a handful languages you can monetize with AdSense. And it does not include Nepali. Oblivious to this fact, I had been writing mostly in Nepali since last two years, and even before I bought the domain, I had published a 5500+ word short story in its entirety. Sidebars showing the most recent posts and comments also featured Nepali.

Changing the Page Layout

  • Original Homepage
  • Image showing desktop view of a website
    New Homepage-Desktop View

It was the only option left. I modified Homepage for one-click access to other pages, removed sidebars on pages other than the Blog page and posts. Then when I applied for AdSense:

I finally got approved!

But challenges still remain. I haven’t written in Nepali for some time, and I am feeling a bit restricted. Earning from AdSense is not easy. Too much ads, readers get distracted. Too little ads, lower clicks and thus, lower revenue. For now, I am looking to optimize ads such that I can earn something without spoiling reader experience.

Final Thoughts

Monetizing from Nepal takes extra steps, but it’s possible. If you’re starting out, I hope this post helps you avoid a few of the headaches I went through.

Site Update

Site Update#2: Page Tweaks and New Footer Widgets

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On June 2, 2025

In Site Update, Blogging

1. Page Tweaks

If you noticed (I hope you did), I made a few changes to how the pages dedicated to specific topics look.

  • Columns in Page Editor
    1.1 Columns in Page Editor Look Good
  • Columns in Page
    1.2 Columns in Pages Shift Positions
  • List in Editor
    1.3 List in Editor Looks Good
  • List in Page
    1.4 List in Page Works Better than Columns

Last week, I had organised the posts displayed on the pages into three columns, incorporating featured images and excerpts. While this layout appeared satisfactory in the Editor (Slideshow 1), it resulted in unexpected shifts when viewed on the live page (Slideshow 2).

Experimenting with the number of columns and the excerpt length, I discovered that the primary issue stemmed from the inconsistent dimensions of the featured images. While I considered removing the featured images to address this problem, it ultimately rendered the site rather unappealing. Therefore, I decided to retain the images for a more engaging visual experience.

After reviewing the layout options, I opted for the List view. I examined each layout in the Editor (Slideshow 3) and on the live page (Slideshow 4). Ultimately, I determined that the List view offers a more favourable presentation. While there may still be some discrepancies in spacing between posts and an increased need for vertical scrolling, this option significantly improves upon the column view.

2. New Widgets

New widgets have been integrated into the footer, now featuring four distinct sections that link to essential pages: Privacy Policy, Contact Us, Cookie Policy (EU), and the promotional page for Babal Host.

  • 2.1 Footer Widgets (Desktop view)
  • 2.2 Footer Widgets (Mobile View)
  • sidebar widget which promotes Babal Host
    2.3 New Sidebar Widget

The footer widgets appear as intended on the desktop version (Slideshow 2.1), but they display in a staggered manner on mobile devices (Slideshow 2.2). This layout seems less than ideal. I would appreciate your feedback on whether you find this arrangement unappealing. Additionally, I welcome any recommendations regarding the optimal placement of the footer widgets. Please note that the sidebar now features a new Babal Host widget (Slideshow 2.3).

3. Fewer Ads

In response to feedback regarding the excessive number of ads on our website, I have made adjustments to AdSense settings. This includes the exclusion of ads from the policy and contact pages as well as different sections of other pages. I hope reducing the number of advertisements will enhance your overall experience on the site.

4. Table of Contents

A few posts, including this one, now feature a table of contents. You’ll find it easier to jump to sections of your interest without going through all of the post, making it more navigable and interactive.

A book cover showing a head of a pig with the words Lord of the Flies

Lord of the Flies: Plot, Themes, and Symbolism

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On May 30, 2025

In Book Review, Blogging, Humanity

I. Overview

Lord of the Flies (1954), penned by William Golding, is a dystopian novel set around a group of British schoolboys stranded on a deserted island after a plane crash. Initially attempting to form a civil society with rules and leadership, the boys gradually descend into savagery. What starts as an adventure devolves into a brutal struggle for power, revealing the fragility of civilisation and the primal instincts lurking beneath human nature.

II. Inspiration

Lord of the Flies is a satire of The Coral Island, an 1857 juvenile novel written by R.M. Ballantyne about three shipwreck survivors preaching Christianity and expanding British colonialism. Golding, a teacher of philosophy and a World War II veteran, believed that Ballantyne’s work was unrealistic. His own experience in war convinced him that human beings are capable of horrific cruelty, especially in the absence of societal restraint. He then wrote a novel about boys behaving like boys—not like heroes—and how, in the absence of adults, they soon turn barbaric.

III. Rejections and Publication

The original manuscript of Lord of the Flies, titled Strangers from Within was darker and more explicit because of which it received multiple rejections. It wasn’t until editor Charles Monteith at Faber and Faber saw its potential—suggesting key edits that Golding accepted—that the novel was finally published in 1954.

IV. Plot

The novel opens with two British boys—Ralph, fair-haired and confident, and Piggy, an overweight, asthmatic boy whose real name is never revealed—who survive a plane crash on a deserted island. While exploring, they discover a conch shell. Ralph blows into it, summoning other survivors: British schoolboys ranging from six to twelve years old.

Among the new arrivals are Jack, a red-haired choir leader with a fierce temperament, and Simon, a gentle, introspective boy. The group elects Ralph as their leader, valuing his charisma and initiative, while Jack is put in charge of the hunting party. At first, life on the island seems adventurous. The boys forage for fruit, explore the terrain, and attempt to organize themselves. They imagine they’re living out a Treasure Island or Coral Island fantasy.

However, cracks begin to show early on. A young boy disappears during a massive forest fire sparked by the boys’ recklessness. Fear begins to take hold—especially when the younger children, dubbed “littluns,” claim to have seen a terrifying “beast” on the island. This fear spreads among the older boys (“biguns”) and begins to unravel their fragile order.

As Jack grows more obsessed with hunting and power, he challenges Ralph’s authority, eventually leading a violent split. Simon, who discovers that the “beast” is not real but a projection of their own fear, is mistaken for the monster and brutally killed in a frenzied ritual. His death marks a point of no return.

The group rapidly descends into savagery. Jack’s faction, now fully tribal and warlike, turns on Ralph and his few remaining allies. Civilization collapses, replaced by chaos, fear, and bloodlust.

V. Themes and Interpretations

1. Civilization vs. Savagery

At the heart of the novel lies the tension between the desire to maintain order and the lure of barbarism. Ralph, symbolizing democratic leadership and order, is set against Jack, who represents primal instinct and autocratic rule. The descent of Jack and his hunters into savagery—marked by the boys’ painted faces, chants, and ritualistic violence—reflects Golding’s pessimistic view of human nature: that without the structures of society, humans revert to cruelty.

2. The Loss of Innocence

The novel critiques the romantic notion of childhood innocence. Golding shows that children are not untouched by the darkness within. The murder of Simon, a humanist figure, is particularly jarring, as it implicates even the most seemingly innocent in violence and hysteria.

3. Innate Human Evil

Golding’s message aligns with the Hobbesian view of man that human beings are inherently selfish and brutal. The Lord of the Flies (a pig’s head on a stick, and a literal translation of Beelzebub) becomes a chilling symbol of this evil. It’s not the island or external threats that doom the boys—it is themselves.

VI. Characters as Allegories

Golding establishes his characters not just as young boys but as allegories to different ideas, which are discussed below.

1. Ralph:

A symbol for order, rationality, and merciful leadership. He embodies British ideals, most prominently—democracy.

2. Jack:

Jack is the antithesis of Ralph. He represents anarchy, hunger for power, and savagery. He is a primal archetype, also showing the signs of a fascist.

3. Piggy:

An allegory for intellect, reason, and science. However, his weak physicality and social awkwardness is symbolic of the marginalisation of rational thought in society.

4. Simon:

A representation of spiritual insight and morality. Simon is a martyr figure who sees the truth, but nobody understands him and is even destroyed for it.

5. Roger:

He is the sadist with an unrestrained cruelty for its own sake. Roger is an embodiment of evil unchecked by conscience or society.

Despite these allegories, except for Roger, Golding avoids simple binaries of good or evil. Except for Roger, the boys operate in grey zones, making the descent more believable and disturbing.

VII. Symbolism

Apart from the characters, objects also act as symbols in the novel. Some of these are:

1. The Conch Shell:

A symbol for authority, law, and freedom of speech. When it shatters, all semblance of order dies with it.

2. Piggy’s Glasses:

Piggy’s glasses symbolize clarity of vision—both literally and metaphorically—as well as scientific reasoning Their damage parallels the breakdown of rationality.

3. The Beast:

A projection of the boys’ inner fears, the beast evolves from a vague fear into a divine figure of worship, suggesting how fear fuels fanaticism.

4. The Lord of the Flies:

The novel’s most potent symbol of evil. It “speaks” to Simon, revealing that the beast is within each of them.

VIII. Narrative Structure and Style

Golding’s prose is both stark and poetic, using a third-person omniscient narrator who gives access to the boys’ shifting perspectives. The tone grows increasingly foreboding, mirroring the boys’ descent into savagery. The structure follows a classical arc—rising tension, climax (Simon’s death), and tragic resolution (rescue)—which paradoxically offers no relief.

The ending is bitterly ironic: the naval officer represents a “civilized” world engaged in war, suggesting that the savagery on the island mirrors global conflicts like WWII or the Cold War. This final note undercuts any hope for salvation and implicates all humanity in the boys’ descent.

IX. Cultural and Literary Significance

Since its publication, Lord of the Flies has become a cornerstone for literature of the 20th-century. It is one of the most taught and debated books. As a counter-narrative to books like The Coral Island, it exposes the flaws in British imperialism and myths of Western moral superiority. Its allegorical depth invites analysis through psychoanalytic, political, and theological lenses.

However, later readers and scholars have criticised the novel for it features only British boys and largely avoids confronting racial or gender diversity, presenting “human nature” through a narrow lens. Such critiques have opened discussions on how universal the message of Lord of the Flies truly is.

X. Conclusion

Lord of the Flies is a harrowing exploration of humanity’s dual capacities for civilization and savagery. William Golding’s bleak allegory challenges the myth of progress and innocence, suggesting that evil is not an external force but a part of human nature itself. Its power lies in its disturbing plausibility, stark symbols, and haunting prose.

Disturbing, profound, and unforgettable, Lord of the Flies remains a mirror to the darkest parts of our collective soul.

Image showing desktop view of a website

How I Built My Website

Sticky post

By

On May 27, 2025

In How To, Blogging, technology

On the morning of May 10, 2025, as I was looking at the stats of my popular posts on my wordpress.com blog site, a thought struck me. Why didn’t I monetize my writing? After all, I had commenced blogging in 2015. I would have been able to keep a side income.

For the last ten years, I had opposed earning through ads. But WordPress had other ideas. It was showing ads to readers, and I had no control over them. Nor could I earn anything. I had to gain control. I had tried linking my blog to AdSense previously, but it had not worked. Weighing a few options, I decided that a .com website would be more lucrative. But I needed a host.

1. Choosing the Hosting Platform

I looked for hosting options. Because I was comfortable with the WordPress ecosystem, it was the basic requirement for my hosting site. Moreover, it offered flexibility, ownership, and a wide ecosystem of themes and plugins, which allowed me to customize the experience without getting too deep into complex coding.

Hosting a website on WordPress itself was the first alternative, but to upgrade from storiesofsandeept.wordpress.com to storiesofsandeept.com, I had to pay €96 for the first year. There were also costs involved. So, it would be too expensive in the long run.

Then I looked for other hosts like Bluehost and Hostinger. The latter seemed affordable, but limits set by the Nepal Rashtra Bank (NRB) did not let me complete the payment. Feeling a bit furious, I searched hosts from Nepal. I compared a few options like Babal Host, Himalaya Host, and Prabhu Host, and finally settled with the WordPress Pro package of Babal Host, which cost around Rs. 13,600 for the first three years and one website with .com domain was free for a year. So, right now this WordPress site is hosted on a StableHost server provided by Babal Host.

  • WordPress Pro by Babal Host
  • WordPress Management at Stable Server

2. The Idea and Vision

My idea of blogging has always been to publish my experiences, stories, poems, and reviews in a single platform. I have made social and political commentaries, published stories and poems I have wanted to tell, and shared my emotions and vulnerabilities. I promise to keep up with these core ideas.

3. Theme and Design Choices

I have been using the Lovecraft theme by Anders Norén from the beginning of my blogging journey because of its simple design and smooth loading on mobile devices. I have continued with the same theme for the new site as well.

At first, I went with the original look the theme offered. Some of my friends suggested that the blogs were less navigable and a separate homepage would be better. Moreover, the presence of Nepali language made the website ineligible for the Google AdSense program. How did I get over it? I will share it next week.

The homepage and other pages were constructed using the WordPress Block Editor. The blog page has the theme’s default appearance. I played around with the Group and Stack blocks to fix layout issues, including an early problem where there was too much space between the title and the body content. Switching from “Group” to “Stack” helped streamline the layout and eliminate awkward spacing.

The homepage is more navigable, and you can land into page of your choice with a single click. I also removed a loading GIF that was slowing the page down and optimized the “Subscribe” box to make it more readable and intuitive. Over the past few weeks, I’ve been working to shape Stories of Sandeept into more than just a blog. It’s becoming a full-fledged website—with curated pages for reflection, storytelling, and thoughtful engagement.

  • Original Homepage
  • Image showing desktop view of a website
    New Homepage-Desktop View
  • Image showing desktop view of a website
    New Homepage-Mobile View
  • New Blogpage (Similar to old homepage)

4. Content Strategy and Weekly Schedule

To ensure consistency and variety, I decided on a weekly content calendar:

  • Monday: Site Updates and Opinion Pieces
  • Tuesday: How-Tos and Tips
  • Wednesday: Constitution Study
  • Thursday: Fiction and Poetry
  • Friday: Book, Movie, or Music Reviews

This structure allows readers to know what to expect and also gives me a rhythm for creating diverse content.

5. Search and Subscribe

The search function was added using the native WordPress <!-- wp:search /--> block. For subscription, I’m still experimenting with plugins and custom forms. The idea is to have a simple, effective way for interested readers to get notified whenever something new goes live. For now, you can subscribe with your email, but may have to confirm the subscription from your inbox.

6. Ads and Analytics

As part of the monetization and sustainability plan, I’ve implemented Google AdSense. To meet their criteria:

  • I ensured all pages had substantial original content in English.
  • The Privacy Policy and Cookie Policy were drafted and published.
  • I used URL inspection via Google Search Console to make sure the pages were crawled and indexed correctly.

I will be sharing details about my experience with setting up AdSense next week.

7. Security and User Monitoring

Given recent suspicious login attempts (some even originating from Canada and the US), I installed WP Armour and similar plugins to enhance login protection and user verification. It seems to be developed by a Nepali developer, which felt like a nice local touch.

8. Language and Audience

Most pages are in English, although some categories and tags still carry Nepali labels, reflecting the site’s bilingual roots. I’m keeping an eye on how this mix influences indexing and readability, especially in AdSense and search visibility.

9. Final Thoughts

Setting up this website wasn’t just about technical know-how. In fact, I have very little knowledge of HTML I studied in my school fifteen years ago and unused since. Finding the right balance between form and function, between aesthetics and purpose was the right thing to do. ChatGPT has become a wonderful companion during this journey. From comparing hosting options to formatting blocks, I have used it to improve my website.

As I continue to write, design, and connect with readers, I hope Stories of Sandeept evolves into a meaningful platform for thoughtful voices.

Feel free to explore, read, and share your thoughts. And if you haven’t subscribed yet—do give that button a click!

A laptop showing a brand new website

Site Update#1: A New Phase for Stories of Sandeept

By

On May 26, 2025

In Site Update, Blogging

Over the past few weeks, Stories of Sandeept has gone through a quiet transformation—and today, we’re excited to share those changes with you.

Whether you’ve been here for the poetry, the fiction, the Constitution Study series, or the occasional personal blog, we want your visit to be smoother, smarter, and more rewarding.

What’s New?

1. A Fresh Homepage

  • Image showing desktop view of a website
  • Image showing desktop view of a website

The homepage now welcomes you with clarity and purpose. From there, you can dive into:

  • Our latest blog posts
  • Curated fiction and poetry
  • The ongoing Constitution Study series
  • Links to explore content in both English and Nepali — Coming soon

It’s our small attempt to organize chaos—and honor curiosity.

2. Weekly Posting Schedule

We’ve now committed to a weekly publishing schedule. You can find the full schedule on the homepage, but here’s a quick look:

  • Monday: Site Updates & Opinion Pieces
  • Tuesday: How-Tos & Tutorials
  • Wednesday: Constitution Study
  • Thursday: Fiction or Poetry
  • Friday: Reviews (Books, Films, Music)

We hope this helps you follow the content you care about—and explore new things along the way.

3. Smarter Sidebars

We’ve added sidebars to highlight:

Your attention is precious. We want to make every click worthwhile.

4. Ads and Transparency

Yes, you may start noticing a few ads across the site. We’ve joined the Google AdSense program so that the site can be sustained and improved with time.

We’re still trying to figure out how AdSense works. Please Contact us immediately if you find:

  • Intrusive ads
  • Clickbaits
  • Ads with adult themes or betting

We will try to resolve the issue as soon as possible and improve your experience.

To remain transparent and respectful of your rights, we’ve published our updated:

These pages outline what we collect (very little), how we use it (safely), and your options (always in control).

We’re Just Getting Started

Stories of Sandeept has always been a passion project. Now, it’s also a learning project—a place to write, reflect, and slowly build something meaningful.

Thank you for reading, subscribing, and sharing.

– Sandeept

An image showing how Nepalis are struggling to live with dignity

Are We Nepali Living With Dignity?

By

On May 25, 2025

In Constitution Study, Blogging, Nepal, Nepali

Constitution Study #5: A look at the Article 16 (Right to Life of Dignity) of the Constitution of Nepal

An old man died in front of his district’s administration office. He was hoping to apply for the National Identity (NID) Card. His old citizenship was obsolete because of a new law, and without the NID, he could not receive his social security payment. The government stayed indifferent. Hundreds of people like him die every day — not just from disease or disaster, but from neglect.

People are dying not only in Nepal but also beyond the borders. Everyday thousands of Nepalese migrate out of the country to foreign lands for education and employment. Consultancies and “manpower” companies often exploit them. Employers abuse them. Customs officers hassle them upon their return. Some come back in coffins. Students who reach top universities and discover a hefty source of income apply for permanent residence (PR) and rarely return.

“We can’t live a respectful life in Nepal,” they say.

Some youths do return with fresh visions of developing their locality and, in turn, the country. What they face is a series of bureaucratic hurdles, ridicule, and demands for bribes. They return abroad again, dejected, frustrated, and disillusioned.

Mounting frustration does not always lead the youth to flight. It sometimes erupts into protests against the government. From Tikapur to Tinkune, the government’s response to protests has been brutal and increasingly violent. In Tinkune, two unarmed persons died, and more than twenty were injured. The government swept the case under the rug despite evidence from videos and eyewitness accounts of provocation from the police force. The government had set up an independent commission to investigate the Tikapur incident. For Tinkune, it refused to even do so.

These are not isolated incidents. They are the daily realities of Nepalese citizens. And so we must ask:

If we are struggling just to be heard, to be fed, to be treated with respect — are we truly living with dignity?

What does Article 16 say?

The Constitution of Nepal, in Article 16, guarantees the Right to Live with Dignity:

(1) Every person shall have the right to live with dignity.
(2) No law shall be made providing for the death penalty to anyone.

Clause (1) may appear simple, but it carries profound meaning. It establishes that the life of a person is not just to be preserved, but to be valued. Each person should be treated as themselves, never as a burden, a tool, or an expendable number.

In other words, the right to life with dignity implies:

  • Not just living, but living well
  • Not just surviving, but thriving
  • Not just being allowed to exist, but being recognized as a full human being

This right is foundational. It acts as the core from which all other rights emerge. We cannot enjoy the right to education, health, or expression meaningfully if our life lacks dignity. A poor child turned away from a hospital, a widow waiting endlessly for her pension, or a student afraid to protest — all these stories point to failures of dignity.

The second clause of Article 16 bans the death penalty and further reinforces this idea. It reflects Nepal’s constitutional commitment to the sanctity of life, even in the face of crime or dissent. No matter a person’s status or offence, the state has no right to strip away their basic humanity.

In addition, other constitutional rights directly support and expand the meaning of dignified life:

  • Right to freedom (Art. 17) protects dignity through voice, expression, and assembly
  • Right to equality (Art. 18) affirms that all people must be treated fairly
  • Right against torture (Art. 22) prevents inhumane or degrading treatment
  • Right to health, education, food, and housing (Arts. 31–37) ensure minimum conditions of well-being

Moreover, the Constitution envisions Nepal as a socialist-oriented state (Art. 4 and Directive Principles), meaning that the state must proactively create conditions in which citizens can lead dignified lives, not just wait passively for development.

And yet, despite these powerful promises, the question remains: are they lived realities?

How is the Right to Live with Dignity Systemically Denied?

While Article 16 promises dignity, Nepal’s state institutions and policies often fail to uphold that promise. The denial isn’t always loud — it often hides behind silence, delays, and inaction. When we step back from individual stories, we see a disturbing pattern of systemic failure:

1. Dignity is Treated as Charity, Not a Right

Citizens have to beg for what government should provide without question — documents, subsidies, compensation, and justice. Those suffering from disasters do not get relief because they are in need, but because they are vote banks.

2. Rights Exist on Paper, Not in Practice

From national ID systems to legal aid, Nepal’s institutions are filled with well-worded frameworks, but little enforcement, little accessibility, and less accountability. Dignity becomes conditional on location, literacy, connection, or compliance.

3. State Responses Prioritize Order Over Humanity

Whether in protest zones or disaster zones, the government is quick to suppress “unrest,” but slow to provide relief, justice, or truth. Citizens are often treated as liabilities, not rights-bearers.

4. Silence is a Survival Strategy

Many citizens no longer believe that asserting their rights will lead to change. They stay silent, self-censor, or simply leave the country. This erosion of democratic hope is the most dangerous sign of dignity in decline.

This is how dignity dies — not with a law banning it, but with indifference, delay, and quiet fear.

What Does It Really Mean to Live with Dignity?

Living with dignity is not an abstract ideal. It is a lived condition — a state of being in which individuals are recognised as human, treated with respect, and empowered to lead lives of their own choosing.

Let’s break this down:

1. Freedom From Humiliation and Fear

To live with dignity means we are not degraded—not by the state, not by society, and not by poverty or violence. It is a respect we need when we are not shouted at in a public office, denied entry because of our caste, or afraid to speak our mind in a protest.

2. Access to Basic Needs and Equal Opportunities

Dignity requires that life is supported with the basics: food, water, shelter, education, and healthcare. But it also goes beyond survival. It means we have a fair chance to pursue opportunities, to study, to work, to create, and to contribute.

3. Participation in Society and the State

A dignified life is one where we can raise our voice, vote without coercion, question leaders, and organize with others — without intervention or punishment. Dignity means we are not subjects, but citizens.

4. Respect for One’s Identity, Autonomy, and Death

It means our language, religion, gender, orientation, or background are not reasons for shame or punishment. It means we have control over us, our choices, and future. And yes, it also means a dignified death, not abandoned, anonymous, or caused by state violence or neglect.

5. Being Seen and Heard as Human

At its heart, dignity is about recognition. It is the acknowledgment that our life matters, that our pain is real, our dreams are valid, and our rights are not negotiable.

So, when a person is denied education because of their background, when a widow waits months for her social security, when a protester is gunned down and forgotten, it is not just a policy failure. It is a violation of their dignity.

What Needs to Change?

If the Right to Live with Dignity is to be more than a symbolic line in the Constitution, Nepal must undergo not just policy reforms, but a moral and institutional transformation. Dignity must become a guiding principle of governance, not an afterthought.

Here are five urgent and necessary shifts:

1. Make Dignity Measurable

We cannot protect what we do not track. Dignity must be translated into indicators and embedded into planning. This means:

  • Evaluating government performance using Human Development Index (HDI), Gender Development Index, access to justice, poverty, and inequality.
  • Publishing regular data on citizenship delays, protest violence, access to health and education.
  • Linking budget allocations to dignity-centered outcomes, not just economic growth.

2. Bring the State Closer to the People

The farther the state, the greater the indignity. We need:

  • Decentralized, responsive, and accountable local governments.
  • Local administrators trained not just in law, but in service, empathy, and anti-discrimination.
  • Bureaucracies that serve citizens, not obstruct them.

3. Ensure Real Accountability for Violations

A system that fails to punish injustice enables it. That means:

  • Independent investigations into deaths during protests, police brutality, and administrative neglect.
  • Public reporting of progress on high-profile human rights violations.
  • Legal remedies for citizens denied services, justice, or recognition — including timely court responses.

4. Rebuild Trust in Public Institutions

Dignity also means believing that the system will protect us. To rebuild trust:

  • End impunity for corruption and discrimination.
  • Make public offices more accessible, transparent, and welcoming — especially for the elderly, poor, and marginalized.
  • Teach dignity, rights, and constitutional values in schools and bureaucratic training.

5. Make Dignity a National Conversation

We must stop treating dignity as a poetic idea and start treating it as a practical demand. This can be done through:

  • Media campaigns that highlight everyday indignities and constitutional promises.
  • Public discussions on what dignity means in politics, healthcare, policing, and development.
  • Empowering citizens — especially the youth — to ask the dignity question: “Does this policy, action, or institution treat people with dignity?”

Because dignity doesn’t descend from above. It rises when the people insist that their lives — and the lives of others — must matter.

Conclusion

Let’s ask this question once again: Are we Nepalis living with dignity?

The answer, if we’re honest, is: not yet.

We live in a country where dignity is promised in law but denied in life. A country where an old man dies outside a government office, where youth flee or fall silent, where protesters bleed and the powerful remain untouched. A country where rights are often transactional, and where systems are built not to uplift but to endure.

But this is not a condemnation — it is a call.

Dignity is not a privilege reserved for the few. It is the birthright of all. And when the Constitution speaks of dignity, it is not speaking only to the state. It is speaking to us, to every citizen who refuses to be invisible, who demands fairness, who insists that respect should not depend on status, wealth, or obedience.

If dignity is the soul of democracy, then it is time we resurrect that soul, in our streets, in our offices, in our homes, and in our hearts.

The Constitution gives us the right.
The struggle gives it meaning.

Let’s not wait to be granted dignity. Let’s build a country where it cannot be taken away.

Nepali citizenship model

Controversies Surrounding Citizenship in Nepal

By

On May 21, 2025

In Constitution Study, Blogging, Nepal, Nepali

Constitution Study #4: Citizenship laws v/s identity

Nepal has a history of intense discussions regarding citizenship that extend beyond legal matters. Controversies around citizenship in Nepal arise from nationalism, identity, political authority, and state governance. Despite significant discord among political factions, civil society, and the general populace, the debates over citizenship persisted even after the adoption of the Constitution of Nepal in 2015. For some, citizenship represents state sovereignty and demographic stability, while for others, it is fundamentally linked to inclusion and dignity.

1. Constitutional Provisions and the Core Tension

Part 2 of the Constitution of Nepal (Articles 10 to 15) outlines the provisions of citizenship. Article 10 guarantees that:

No Nepali shall be deprived of the right to acquire citizenship.

But it is immediately limited by laws that dictate how and under what conditions citizenship can be granted (Article 11). The Constitution introduces different categories: citizenship by descent, by birth, and by naturalization. The provisions, especially related to descent and naturalization, have generated criticism due to perceived gender discrimination and restrictive language.

For instance, Article 11(2)(b) provides citizenship by descent to children of a Nepali father or mother. Also, Article 11(5) ensures that:

A person who is born in Nepal to a woman who is a citizen of Nepal and has resided in Nepal and whose father is not traced shall be provided with the citizenship of Nepal by descent.

The authority can still scrutinise and deny the mother’s claim for an absentee father can. However, the Article’s condition is even more fatal since it quickly sets a condition a person born to a Nepali mother and a foreign father may acquire naturalized citizenship. This has raised serious concerns about the principle of equality guaranteed under Article 18 of the Constitution, which prohibits discrimination based on gender.

2. Citizenship Amendment Bill: Stalled and Contested

In recent years, the proposed amendments to the Citizenship Act further fuelled controversy. Between 2018 and 2022, several versions of the Citizenship Amendment Bill were introduced and ultimately passed by the Parliament in July 2022. However, President Bidya Devi Bhandari rejected it.

President Bhandari’s decision was praised by some as protective of national sovereignty, while others condemned it as overstepping her ceremonial role. The drama and controversies around Citizenship Amendment Bill continued further when Bhandari’s successor Ram Chandra Poudel authenticated the dormant bill. The opposition again criticised the President’s move, for it was unconstitutional.

3. Sociopolitical Dimensions: Inclusion vs. Protectionism

Citizenship laws in Nepal are deeply intertwined with identity politics. Madhesi communities, in particular, have long faced difficulties in acquiring citizenship, often being viewed with suspicion due to their geographic and cultural proximity to India. Women, too, have faced systemic discrimination through the paternal bias in citizenship laws.

At the heart of the debate lies the fear of demographic change and political manipulation. Opponents of liberal citizenship policies argue that leniency could lead to mass naturalization of people from across the border, altering Nepal’s demographic and political balance. Proponents argue that citizenship should be inclusive, recognizing Nepal’s diversity and ensuring fundamental rights for all.

Then there are controversies around the Non-Residential Nepali (NRN) citizenship. Article 14 of the Constitution paves way to provide citizenship to NRNs living outside the SAARC nations. However, despite frequent lobbying, the NRNs only have “economic, social and cultural rights”. This means they can’t vote or have any political say. Lobbyists for NRN citizenship claim that allowing them political rights will make Nepal more inclusive.

4. Judicial Interpretations and International Norms

Nepali courts have offered mixed responses on citizenship cases. In some cases, the Supreme Court emphasized the need for equal citizenship rights for men and women in line with Article 18 and Nepal’s international obligations.

However, other decisions have deferred to the government’s interpretation of laws based on “sovereignty” and “national security” clauses in the Constitution (Article 289).

Internationally, Nepal’s citizenship laws have faced scrutiny for breaching obligations under the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) and the Convention on the Rights of the Child (CRC), particularly on the rights of women and children. The emphasis on patrilineal lineage, increasingly seen as outdated and contrary to global human rights standards, still lingers.

5. What Lies Ahead?

Nepal’s citizenship debate is far from resolved. As political coalitions shift and constitutional interpretations evolve, the core tension of balancing national security and demographic concerns with individual rights and inclusion remains.

The path forward requires:

  • Amending discriminatory provisions in both the Constitution and citizenship laws.
  • Clear and gender-just procedures for granting citizenship.
  • A broader national dialogue that prioritizes human dignity alongside state integrity.

According to the Economic Survey 2080/81 (MoF), as of 2080 BS, only 63.4% of eligible Nepali citizens had received their National Identity Number. Similarly, 74% of children under five had been registered at birth. These figures suggest significant gaps in legal identity documentation, which affects citizenship recognition and access to public services.

The Sixteenth Plan (2024/25–2028/29) explicitly targets increasing national ID coverage to 90% and universal birth registration by 2028/29, recognizing the role of identity documents in governance and social justice (Sixteenth Plan, Chapter 1.6.1).

In the end, the question is not only “Who belongs to Nepal?” but also “What kind of Nepal do we envision?” One that is secure and exclusive, or one that is just and inclusive. We need to solve the controversies around citizenship to ensure the most basic of dignified living in Nepal.

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