Kathmandu, May 4 — Nepal has once again reaffirmed its sovereignty over the disputed territories of Lipulek, Kalapani and Limpiyadhura, following renewed concerns over the proposed Kailash Mansarovar pilgrimage route being operated via Lipulek by India and China.
In a statement issued on Sunday evening, Nepal’s Ministry of Foreign Affairs (MoFA) said the three areas—located east of the Mahakali River—are integral parts of Nepal as defined by the Treaty of Sugauli. The ministry reiterated that Nepal’s position remains unchanged and firmly grounded in historical agreements, maps and evidence.
The statement came in response to growing public concern and media queries after reports surfaced about the use of Lipulek Pass for the Kailash Mansarovar pilgrimage, a route that Nepal claims passes through its territory. The issue has triggered widespread debate, with many citizens calling on the government to defend national sovereignty.
“The Government of Nepal has once again conveyed its clear position and concerns regarding the proposed Kailash Mansarovar pilgrimage route via Lipulek to both India and China through diplomatic channels,” the MoFA said. It also confirmed that China has been formally notified that Lipulek lies within Nepali territory.
Nepal has consistently urged India to refrain from any activities in the disputed region, including infrastructure development, trade expansion, or pilgrimage operations. Officials emphasised that Kathmandu remains committed to resolving the long-standing boundary dispute through diplomatic dialogue, in line with the spirit of friendly relations between Nepal and India.
A day after the MoFA statement, the government spokesperson reiterated the same stance, publicly affirming that Lipulek is part of Nepal’s territory.
Historical context and rising tensions
The dispute dates back decades, despite the Treaty of Sugauli clearly identifying the Mahakali River as Nepal’s western boundary. Following the Sino-Indian War, India stationed security forces in the Kalapani area, a move Nepal protested only years later.
Tensions escalated in November 2019 when India released a new political map including Kalapani, Lipulek and Limpiyadhura within its borders. Nepal strongly objected and called for dialogue, but no formal talks followed.
In May 2020, India inaugurated an 80-kilometre road linking Dharchula to Lipulek Pass, further intensifying the dispute. Nepal issued a diplomatic protest, calling the move unilateral and a violation of its territorial integrity. The contested region, including Limpiyadhura, Kalapani and Lipulek, spans roughly 350 square kilometres.
Earlier, in 2015, Nepal had also objected when India and China agreed to expand trade through Lipulek during Indian Prime Minister Narendra Modi’s visit to China, arguing that the agreement was made without Nepal’s consent.
India rejects Nepal’s claim
India has rejected Nepal’s latest objections, describing them as “untenable.” The Ministry of External Affairs stated that its position on Lipulek remains “consistent and clear,” adding that the Kailash Mansarovar Yatra has been conducted through the Lipulek Pass route since 1954.
Indian officials argue that Nepal’s claims are not supported by historical facts and evidence, while maintaining that New Delhi remains open to resolving boundary issues through diplomatic engagement.
Call for dialogue
Despite repeated diplomatic notes sent by Nepal to both India and China—reportedly without response—Kathmandu continues to push for negotiations based on historical documents and mutual understanding.
The issue remains a sensitive aspect of Nepal–India relations, with experts urging both sides to resume dialogue mechanisms, including discussions around the long-pending report of the Eminent Persons Group, which was tasked with reviewing bilateral ties.
As the geopolitical and strategic importance of the Himalayan border region grows, Nepal has signalled it will continue to assert its territorial claims while seeking a peaceful resolution through diplomacy.
Brussels — Officials, entrepreneurs and tech leaders from Nepal and the European Union (EU) have called for closer cooperation between Nepal and the EU in the Information, Communication and Technology (ICT) sector.
They noted that Nepal is an emerging hub for digital innovation and cross-border technology partnerships.
The Forum, that was organised at the European Institute for Asian Studies (EIAS), on Monday brought together policymakers, investors and industry leaders. Organised by the Embassy of Nepal in Brussels in collaboration with Genese Solution, Nepal–EU Tech Forum 2026 brought together representatives from European institutions, leading tech companies, investors and members of the Nepali diaspora to explore opportunities in the information and communication technology (ICT) sector.
Held under the theme “Unlocking Digital Innovation and Investment,” the event focused on strengthening collaboration between Nepal and Europe in areas such as foreign direct investment (FDI), digital talent mobility and innovation partnerships.
In her opening remarks, Nepal’s Ambassador to the European Union, Sewa Lamsal, said Nepal is ready to accelerate its digital transformation and welcomes increased investment in the technology sector. She highlighted the country’s growing IT service exports and a rising pool of skilled professionals as key advantages in meeting Europe’s demand for digital services.
Delivering a keynote address on the theme “Nepal’s Digital Ecosystem: Talent, Innovation & Partnership Opportunities,” Anjani Phuyal, CEO of Genese Solution – a UK-based value IT and cybersecurity consulting firm, said that there was one million-plus talent shortage across Europe. Rising cost of digital delivery and increasing compliance requirements made European companies to look for talents around the world including in South Asia.
Mr Phuyal said that clean hydro-powered energy and low-cost compute potential have made an ideal destination for partnership in the ICT sector. “Nepal offers clean compute hub with an AI-ready energy base by converting energy into digital value,” said Mr Phuyal adding, “cross-border delivery from Nepal is already active and global companies are already building and scaling teams from Nepal.”
Mr Phuyal, who is also an AWS Ambassador for the UK and Ireland, noted that Nepali companies now have strong participation in global digital platforms. He emphasized on the readiness of Nepal’s tech sector for a long-term partnership with European companies.
Presenting on European digital policy, Alvis Ancans of the European Commission’s Directorate-General for Communications Networks, Content and Technology outlined the EU’s focus on digital sovereignty, data protection, artificial intelligence and cybersecurity under its “Digital Decade” agenda.
Senior Nepali officials, including Investment Board Nepal CEO Sushil Gyewali and Joint Secretary at the Ministry of Communication, Information and Technology Adesh Khadka, addressed the forum virtually, highlighting recent policy and regulatory reforms aimed at attracting foreign investment and advancing digital transformation.
Panel discussions
The inaugural session was followed by two consecutive panel discussions. The theme of first panel discussion was FDI, Startups & Sustainable Digital Growth, where topics on investment readiness, cross-border partnerships and scalable digital infrastructure and collaboration were discussed. The panelists included Alexander Sleigh, COO at Ireland-based Kimber Ltd; Ms Shweta Thapa Shrestha, Security Lead at AWS, Spain; Milan Adhikari, Co-Founder at RenewMe, Brussels; and Rohit Kumar Upadhyay, MD at RiskAI Technologies GmbH, Germany. The panel was moderated by Niranjan Kunwar-CTO & CISO at Genese Solution.
The second panel discussion was held under the theme “Diaspora, Talent & Cross-Border Innovation, where the discussion focused on diaspora engagement, talent mobility and practical collaboration models between Nepal and Europe. The panel was moderated by CEO of Genese Solution, Anjani Phuyal. The panelists included Ms. Kay Kadel, CEO at KCL Digital, UK; Nirajan Pokharel, IT Engineer at ABN AMRO Bank, Brussels; Jay Poudel, CTO at The Whiskey Exchange, UK; Jeroen van der Horst, CEO at Proshore Limited, the Netherlands and Leonce B. Ano, Managing Partner at Accurate Digital, France. Each panel discussion was followed by Question-and-Answer session, including insights and reflections from the audience. Dipesh Subedi from Nepalese Businessmen’s Association (NEBAB) in Belgium gave a brief presentation on Nepali diaspora as a strategic bridge.
During the closing session, key takeaways were highlighted which included the need to shift Nepal’s technology sector from potential to rapid execution, emphasizing a strong Nepal–EU synergy where Europe brings capital, market access, and standards, and Nepal offers scalable talent. While acknowledging existing constraints, participants noted improvements in the ease of doing business, removal of tech investment caps, and more streamlined profit repatriation.
The Forum underscored the importance of university partnerships for sustainable talent development and the opportunity to leverage hydropower for green Artifical Intelligence (AI) infrastructure. The attendees also stressed that the success will depend on building trust through compliance, developing domain expertise, and creating strong talent pipelines linking global companies with local firms across European markets, alongside replicating such forums to scale engagement and impact.
Concluding the Forum, Ambassador Lamsal thanked the audience for their active participation throughout different sessions. She requested for inputs in writing from the audience and expressed her commitment to communicate them to the competent authorities of Nepal. She also encouraged participants to stay connected with the Embassy and provide their valuable insights in regard to Nepal’s tech sector for next level engagement.
The closing included distribution of Certificate of Appreciation to speakers followed by a networking segment. Over 70 participants from different IT companies, professionals, students and experts graced the occasion and contributed to the Forum. The program also featured authentic Nepali cuisine in a warm, cordial and friendly environment.
This essay explores the foundational teachings of the Buddha and their application to contemporary social change and development studies. By examining the core concepts of bodhicitta (the awakening mind), the Four Noble Truths, the Eightfold Path, and the Middle Way (Madhyamaka) epistemology, this paper argues that Buddhist philosophy provides a robust, pragmatic framework for addressing systemic social issues. Drawing on the emerging movement of Engaged Buddhism and integrating perspectives from critical social theory, the analysis demonstrates how the pacification of egoistic self-identity and the recognition of dependent origination (pratītyasamutpāda) offer vital correctives to both religious idealism and material determinism. Ultimately, the essay contends that Buddhist principles of compassion, non-duality, and structural mindfulness can inform sustainable strategies for environmental sustainability, economic equality, and social justice.
Introduction: The Pragmatism of the Awakening Mind
The Buddha was not a clergyman preaching ontological ends, nor was he an idealist offering superstitious consolations; rather, he was a pragmatist and a healer whose primary concern was the diagnosis and cessation of suffering (dukkha). In an era characterized by unprecedented global crises—ranging from climate change and environmental degradation to widening economic inequality and systemic injustice—the foundational teachings of Buddhism offer profound insights for social change and development studies. Central to this framework is the concept of bodhicitta, or the altruistic, awakening mind, which laid the foundation for Mahāyāna ideology. As Shantideva articulated in the eighth century, bodhicitta is “the inexhaustible treasure that eliminates poverty in the world” and “the supreme medicine that quells the world’s disease”.
The ordinary mind, driven by unending desires (trsna) produced by the senses, tends toward mundane gratification and inevitably falls into a state of poverty and suffering. In contrast, bodhicitta is imbued with loving-kindness (maitri), compassion (karuna), and sympathetic joy (mudita). It directs human action away from egoistic accumulation and toward collective liberation. This foundational shift in consciousness is not merely an internal psychological exercise; it is the prerequisite for meaningful social transformation. As the Buddha taught, “All mental phenomena have mind as their fore-runner… If one speaks or acts with a pure mind, happiness follows him like a shadow that never leaves him”. Thus, the pursuit of social justice and community development must begin with the cultivation of an awakening mind that recognizes the profound interconnectedness of all beings.
This essay examines what the Buddha taught and how these teachings can be applied to contemporary social change. First, it explores the medical model of the Four Noble Truths and the ethical framework of the Eightfold Path as practical tools for diagnosing and treating systemic social ills. Second, it analyzes the phenomenological insights of dependent origination and Middle Way epistemology, arguing that the dissolution of the egoistic “I” is essential for overcoming structural oppression. Third, it addresses the historical tension between religious idealism and material determinism, showing how Buddhism navigates this divide. Finally, it examines the application of these principles through the lens of Engaged Buddhism, demonstrating how Buddhist ethics can inform sustainable environmental, economic, and social justice movements.
Diagnosing Social Ills: The Four Noble Truths and the Eightfold Path
The Buddha’s teachings are fundamentally grounded in the down-to-earth reality that all existence is marked by profound imperfection and suffering. His declaration, “Suffering I teach – and the way out of suffering,” establishes a medical pattern for addressing human distress. The Four Noble Truths—the truth of suffering (dukkha), its cause (kārana), its cessation (samudaya), and the path to cessation (mārga)—function as a diagnostic and prescriptive framework. While traditionally applied to individual psychological liberation, this framework is increasingly utilized by socially engaged Buddhists to analyze and dismantle systemic injustice.
The Four Noble Truths
Individual Application
Social/Systemic Application
1. Truth of Suffering (dukkha)
Personal dissatisfaction, illness, aging, and death.
Systemic poverty, racism, environmental degradation, and structural inequality.
2. Truth of Cause (kārana)
Individual greed, hatred, and delusion (the Three Poisons).
Institutionalized greed (exploitative capitalism), structural violence, and collective ignorance.
3. Truth of Cessation (samudaya)
Attainment of nirvana and inner peace.
Realization of a just, equitable, and sustainable society.
4. Truth of the Path (mārga)
Following the Eightfold Path for personal ethical development.
Collective action, engaged activism, and structural reform guided by ethical principles.
The remedy prescribed by the Buddha is the Eightfold Path, which encompasses right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These elements are traditionally grouped into three categories: discipline (sīla), concentration (samādhi), and wisdom (prajńā).
In the context of social change, sīla (discipline) requires ethical engagement with the world. Right livelihood, for instance, demands that economic systems and personal careers do not cause harm to marginalized communities or the environment. It challenges the modern capitalist paradigm that often externalizes social and ecological costs. Right action necessitates active opposition to systemic violence and exploitation.
Samādhi (concentration) provides the psychological resilience necessary for sustained activism. The work of social change is often fraught with setbacks, resistance, and hostility. Without the grounding provided by mindfulness and concentration, activists are highly susceptible to burnout, despair, and the replication of the very aggression they seek to oppose.
Finally, prajńā (wisdom) offers the critical insight needed to deconstruct the ideological justifications for inequality, dispelling the “misty ignorance of the world.” It is the wisdom to see through the propaganda of oppressive regimes and the false narratives that sustain structural poverty.
The Buddha explicitly instructed his followers to apply these teachings for the collective good: “Go forth on your journey, for the benefit of the many, for the joy of the many, out of compassion for the world, for the welfare, for the benefit and joy of mankind.” This directive clearly establishes that Buddhist practice is not a solitary retreat from the world, but an active, compassionate engagement with it, aimed at alleviating both individual and collective suffering.
Dependent Origination and the Deconstruction of Oppression
A central pillar of Buddhist epistemology is the concept of dependent origination (pratītyasamutpāda), which asserts that all phenomena come into existence through a complex nexus of causes and conditions, and cease to exist when those conditions are removed. As articulated by Nāgārjuna in the Mūlamadhyamakakārika, the world is “neither origination nor destruction, neither continuous nor discontinuous, neither identical nor different, neither going nor coming.” This Middle Way (Madhyamaka) philosophy fundamentally challenges the ontological assertions of eternal essences or fixed identities.
In contemporary social sciences, this view aligns with the understanding that entities are not static, but are defined by their ongoing relationships and processes. Just as quantum theory reveals that subatomic particles are merely interconnections between things, Buddhist epistemology reveals the basic oneness of the universe. The realization that all phenomena, including the egoistic self-identity (“I”), are empty of inherent existence (sunyāta) has profound implications for social change.
The reification of phenomena for selfish purposes is rooted in ignorance, which in turn breeds the greed and hatred that fuel systemic oppression. When individuals and institutions cling to fixed identities—whether based on race, class, nationality, or religious affiliation—they create the boundaries that enable exploitation and conflict. The Middle Way epistemology deconstructs these boundaries. As Jay L. Garfield notes, the goal of this analysis is “to dispel illusion and to end ontological fabrication and the various epistemological, psychological, and moral ills Nāgārjuna has argued are grounded therein.”
This pacification of objectification is powerfully illustrated by the example of Nelson Mandela. After twenty-seven years of unjust imprisonment, Mandela recognized that while his captors had taken his physical freedom, they could not take his mind and heart without his permission. By refusing to hold onto hatred, Mandela demonstrated the profound freedom that arises from the absence of a rigid, egoistic “I.” In the absence of an antagonistic entity, the cycle of hatred is broken. As the Buddha taught, “Hatred can never be quelled by hatred. It can only be quelled by love. That is an eternal truth.” This principle suggests that sustainable social change cannot be achieved through mere structural inversion—replacing one oppressive regime with another—but requires a fundamental transformation of consciousness that recognizes our shared, interdependent humanity.
Overcoming Religious Idealism and Material Determinism
Historically, the application of religious ideals to social structures has often been fraught with contradiction. While world religions were intended to serve humankind, they have frequently developed into instruments of suppression. The creation of a dichotomy between the “sacred” and the “profane” has been used to justify hierarchical economic and political orders, wherein human sovereignty is subordinated to divine authority, and the suffering of the marginalized is rationalized as the will of God or the result of past karma.
This extreme idealization provoked strong reactions from social philosophers like Karl Marx, who famously critiqued religion as the “opium of the people”—a mechanism that provides illusory consolation while masking the true, material causes of suffering . Marx argued that the history of society is the history of class struggle, and he focused on the material determinateness of human existence, emphasizing how economic structures shape social reality.
Buddhist philosophy offers a nuanced synthesis that addresses the limitations of both religious idealism and material determinism. Unlike religious systems that posit an eternal creator God or an immortal soul (Ātman), Buddhism rejects ontological absolutes. It does not ask adherents to passively accept suffering as divine will, nor does it view the mundane world as inherently profane and unworthy of transformation.
Conversely, while Buddhism acknowledges the profound impact of material conditions on human well-being, it does not reduce human experience entirely to economic determinism. As contemporary engaged Buddhists argue, a non-deterministic, humanistic approach recognizes that human beings are active agents who both create social structures and are profoundly shaped by them. Buddhism identifies the root cause of suffering not merely in material deprivation, but in the psychological defilements of greed, hatred, and delusion. These defilements create exploitative social structures, which in turn reinforce the very defilements that produced them. Therefore, effective social change requires a dual approach: dismantling oppressive material structures while simultaneously cultivating the psychological and ethical virtues necessary to sustain a just society.
Engaged Buddhism: Action in the Modern World
The integration of Buddhist philosophy with contemporary social activism has coalesced into the movement known as Engaged Buddhism. Pioneered by figures such as Thich NhatHanh during the Vietnam War, this approach asserts that personal spiritual growth and service to society are inseparable. It challenges the traditional model of Buddhism that prioritizes solitary meditation and withdrawal from the world, arguing instead that the principles of mindfulness, compassion, and non-violence must be applied to the urgent challenges of our time.
Engaged Buddhism recognizes that the “Three Poisons”—greed, hatred, and delusion—are not merely individual psychological afflictions, but have acquired a collective dimension, manifesting as systemic racism, economic exploitation, and environmental destruction. As Bhikkhu Bodhi asserts, the special challenge facing Buddhism today is to act as an advocate for justice and a voice of conscience for the victims of social, economic, and political injustice. This requires a radical reorientation of Buddhist practice, moving beyond individual charity to confront the structural embodiments of suffering.
Cultivating the Brahmaviharas for Sustainable Activism
A critical contribution of Buddhist teachings to social change is the emphasis on cultivating specific emotional qualities to sustain long-term activism. The Buddha identified four Brahmaviharas—loving-kindness, compassion, sympathetic joy, and equanimity—as essential virtues for human flourishing. In the context of social movements, these qualities offer a powerful antidote to the burnout, anger, and despair that often plague activists.
When activism is fueled by rage and aggression, it often mirrors the very structures of oppression it seeks to dismantle. Conversely, when social change efforts are grounded in loving-kindness and compassion, activists can better confront exploitative systems without losing their humanity or alienating potential allies. This approach does not imply passivity or acceptance of injustice; rather, it provides a stable psychological foundation for challenging power structures. As the Reverend angel Kyodo Williams observes, “Love and Justice are not two. Without inner change, there can be no outer change. Without collective change, no change matters.”
Furthermore, the Buddhist insight into the complex and contradictory nature of human beings fosters a necessary humility in social movements. Recognizing that no society can completely eradicate suffering prevents the hubris and dogmatism that often characterize radical political ideologies. This pragmatic understanding encourages continuous, mindful engagement rather than the pursuit of utopian perfection. It allows activists to celebrate incremental victories while maintaining a long-term commitment to structural transformation.
Environmental Justice and Ecodharma
Perhaps the most urgent application of Buddhist teachings today is in the realm of environmental justice. The ecological crisis represents an unprecedented threat to human civilization, demanding a profound shift in our relationship with the natural world. The Buddhist principle of dependent origination provides a compelling ethical framework for environmentalism, emphasizing the radical interdependence of all life forms. We cannot harm the environment without fundamentally harming ourselves.
The “Buddhist Declaration on Climate Change,” endorsed by prominent leaders including the Dalai Lama and Thich NhatHanh, calls for individual and collective action to reduce carbon emissions and protect the planet. This declaration frames the environmental crisis through the lens of the Four Noble Truths, identifying the systemic greed of fossil fuel extraction and overconsumption as the root cause of ecological suffering.
Author David R. Loy, in his work on Ecodharma, argues that the traditional Buddhist goal of alleviating suffering must be expanded to address societal and ecological issues. He critiques the tendency of some Western Buddhist communities to focus exclusively on indoor meditation while ignoring the destruction of the natural world that the Buddha celebrated. Applying the First Precept—to cause no harm to living beings—necessitates active opposition to climate-destroying projects and the promotion of sustainable alternatives. Engaged Buddhists are therefore called to participate in direct action, block fossil fuel infrastructure, and advocate for systemic changes such as carbon pricing and the transition to renewable energy.
Economic and Social Justice
Beyond environmental concerns, Buddhist teachings provide a profound critique of contemporary economic systems. The doctrine of right livelihood directly challenges the hyper-capitalist drive for endless growth and accumulation, which inevitably results in the exploitation of labor and the widening of wealth disparities. A Buddhist approach to economics—often termed “Buddhist economics”—prioritizes human well-being, ecological sustainability, and equitable distribution over mere GDP growth. It views work not merely as a means of survival or wealth accumulation, but as an opportunity for human development and contribution to the community.
In the realm of social justice, the Buddhist recognition of shared humanity dismantles the artificial constructs of race, caste, and gender that underpin discrimination. If all beings are subject to the same fundamental realities of birth, aging, illness, and death, and if all phenomena are empty of inherent, fixed identities, then the ideological foundations of supremacy and bigotry are revealed as profound delusions. The practice of bodhicitta requires that we actively work to dismantle the structures that perpetuate these delusions and the suffering they cause.
Conclusion: The Path Forward
The teachings of the Buddha offer a profound and practical framework for addressing the complex social, economic, and environmental crises of the modern world. By diagnosing the root causes of suffering through the Four Noble Truths and prescribing the ethical conduct of the Eightfold Path, Buddhism provides a roadmap for both personal and collective liberation. The cultivation of bodhicitta and the realization of dependent origination deconstruct the egoistic identities and rigid ideologies that fuel systemic oppression.
As demonstrated by the Engaged Buddhism movement, the integration of these principles with radical social theory offers a compelling alternative to both religious idealism and material determinism. It recognizes the structural causes of suffering while empowering individuals as active agents of change. By grounding social activism in the virtues of loving-kindness, compassion, and equanimity, Buddhist teachings provide the psychological resilience necessary to sustain long-term struggles for justice.
Ultimately, the application of what the Buddha taught to social change requires a continuous, mindful engagement with the world. It demands that we recognize our shared humanity, confront the collective manifestations of greed, hatred, and delusion, and work tirelessly for the welfare, benefit, and joy of all beings. In an era of profound global interconnectedness, the awakening mind is not a luxury, but an urgent necessity for the survival and flourishing of our planet. The transition from individual enlightenment to collective liberation is the defining challenge of contemporary Buddhism, and its successful realization holds the promise of a more just, sustainable, and peaceful world.
References
[1] “Three Tools & Five-Fold Path of PEACE,” unpublished manuscript provided by the author.
The author is a Nepali public intellectual, writer, and socio-political commentator. He advocates for Nepal as a civilizational-bridge state within a broader Indic-Sinic ciilizational framework. He lives in Kathmandu.
Nepal Airlines on Thursday apologised for what it described as cartographic inaccuracies in the wake of a furore showing Jammu and Kashmir as part of Pakistan in a “network map.”
The airlines had deleted the social media post on Wednesday following the backlash.
“We sincerely apologise for error in the network map recently shared on our social media channels. The map contained significant cartographic inaccuracies regarding international boundaries that do not reflect the official stance of Nepal or Nepal Airlines,” it posted on X.
“We have immediately removed the post and are conducting an internal review to ensure our materials meet the highest standards of accuracy.
“We deeply value our strong relationships with our neighbours and friends in the region and regret any offense the post has caused,” the airline added.
Mumbai – Legendary Bollywood singer Asha Bhosle has died at the age of 92.
She passed away at the Breach Candy Hospital while undergoing treatment for cardiac and respiratory problems.
Her son, Anand, confirmed that his mother passed away on Sunday afternoon. Her last rites will be performed on Monday, reports said.
A life that shaped Indian music forever
Born in 1933 into Mangeshkar family, Asha Bhosle began her journey in music at very young age. She started singing professionally at just 9 years old. By 1943, she had already recorded her first film song.
What followed was a career that stretched across decades and transformed Indian cinema music forever.
In 1997, she became the first Indian singer to be nominated for a Grammy. In 2011, the Guinness World Records recognised Asha Bhosle as the most recorded artist in music history, with 11,000 songs, The Times of India reported.
Her elder sister, legendary Lata Mangeshkar, was a towering personality of Indian playback singing. While Lata was often seen as the voice of purity and devotion, Asha carved a very different space for herself: bold, versatile, and endlessly experimental.
Her performance in films like ‘Umrao Jaan’ showed her softer, classical side. Songs like “Mera Kuch Saamaan” from ‘Ijaazat’ revealed her unmatched emotional depth. She went on to win Filmfare Best Female Playback Singer Award seven times and also received two National Film Awards. In her career spanning nearly eight decades, she sang over 12,000 songs in more than 20 languages across different genres, reports said.
Tributes to late Bhosle
Fans from across the world as well as Indian Bollywood fraternity are paying tributes to the legendary signer. In a message posted on X, Indian Prime Minister Narendra Modi, siad, “I am deeply saddened by the passing away of Smt. Asha Bhosle ji, one of India’s most renowned and versatile voices. Her unique musical journey spanning decades has enriched our cultural heritage and touched the hearts of countless people around the world.”
London— Touring 15 different locations across the country, the NHS Service Access roadshow has been supporting individuals and communities to take control of their health, sharing information about different ways you can access NHS services quickly, easily, and on your terms. For example, visiting your local Pharmacy for a minor illness, contactingNHS 111 for urgent medical help, sending symptoms and requests through your GP surgery’s website, or using the NHS App to access essential health services from your phone.
The NHS has reached over 10,000 people with the roadshow so far, across cities and towns including London, Birmingham, Manchester and Leicester, answering their questions and helping them understand which NHS services are the most appropriate to use when they or someone they know has a medical concern.
One of the recent roadshow locations was Hey Gorgeous, a national event for the South Asian community. Zamiha Desai, who organised the event said:
“We’re proud to have had the NHS Service Access roadshowat our event. Getting outthere to meetcommunitieswhere they naturally come together is so important, and the conversations are helping people take control of their health by learning more about the NHS services that are available to them.”
Hey Gorgeous saw 5,000 people gather to shop and socialise. Alongside the event, many had questions about NHS services, with over 90% of those surveyed finding the information provided useful.
Over 500 people have been helped to download the NHS App at the roadshows, with many more being shown more about how to use it – for example to request repeat prescriptions with just a few taps on their phone, and to turn on notifications to get reminders about appointments.
GP Dr Jyoti Sood, who has expressed her support for the roadshows, said: “We all want to feel at our best and spend more time doing the things we love; so being in control of our health is important, but people need to know how and when to use the NHS services that are available to them. The NHS roadshow is ensuring that we reach the community where they are, so they’re armed with the information they need, ready for the next time they need medical support.”
Visit NHS services – NHS for more information about the range of NHS services available to help you take control of your health.
Kathmandu — Nepal has announced a major shift to a five-day working week for government offices and educational institutions, as the country grapples with a deepening energy crisis linked to escalating tensions in the Middle East. The decision follows an emergency cabinet meeting held on Sunday.
Government spokesperson Sasmit Pokharel confirmed that offices and schools will now remain closed on both Saturdays and Sundays, extending the weekend from one day to two. Previously, Saturday was the only weekly holiday. Offices will now operate from 9am to 5pm, Monday through Friday.
The move comes as fuel shortages intensify in Nepal, largely due to disruptions caused by the ongoing conflict involving the United States, Israel, and Iran. Nepal, a landlocked nation of 30 million people, relies heavily on fuel imports from India, making it highly vulnerable to global supply shocks.
Authorities have already taken emergency measures, including nearly doubling aviation fuel prices and introducing half-filled cooking gas cylinders to discourage hoarding. The state-owned Nepal Oil Corporation has reported significant losses despite recent price hikes.
Officials are also considering long-term solutions, such as transitioning petrol and diesel vehicles to electric power, though details remain unclear.
The crisis is raising concerns about Nepal’s tourism-driven economy, as rising fuel costs have forced airlines to increase fares. The wider conflict, which escalated after a joint offensive launched on February 28, continues to disrupt global markets and aviation, adding further pressure on vulnerable economies like Nepal.
London – Nepalese Nursing Association UK (NNAUK) marked its 12th anniversary by organising an educational conference on Saturday (28th March 28, 2026), at Harrow Borough Football Club.
The program, which began with an opening ceremony, included a safety briefing delivered by General Secretary Srija Dangol, followed by a welcome address by Vice President Indira Bashyal. Acting Ambassador at the Embassy of Nepal in London, Bipin Duwadi, attended as the chief guest. In his remarks, he stated that such events help promote the identity of Nepalis abroad and demonstrate their hardworking nature.
During the conference, Clinical Specialist Nurse Sushila Karki from Lewisham and Greenwich Trust presented a session on career pathways, while Advanced Critical Care Practitioner Prasuna Kadel delivered a presentation on mental health, wellbeing, and resilience in nursing. Geeta Lamichhane, Head of the Nursing Department at Buckinghamshire New University, provided information on professional and academic course opportunities. David Taylor, Regulation Advisor (Scotland) at the Nursing and Midwifery Council (NMC), conducted a session on fitness to practise. Dr. Bibha Simkhada, Reader in Nursing at the University of Huddersfield, presented on the future of nursing in Nepal and introduced the national CPD framework.
During the conference, participants extended heartfelt congratulations to Nepal’s newly elected Health Minister, Nisha Mehta, who comes from the nursing background. The nursing community welcomed this news with great enthusiasm, highlighting the significance of a nurse attaining such a high-level position within Nepal’s health system.
At the event, Welfare Coordinator Binu Lamichhane made a presentation regarding the activities of the NNAUK. A plenary panel discussion on “Nursing Workforce Challenges: Migration, Retention, and Professional Recognition” featured panelists Kalpana Giri, Vinesh Thomas, Shrijana Koirala, Suman Shrestha, Rashmita Darlami, and Rajendra Pudasaini. Rajendra Pudasaini, President of NRNA UK, and a member of the organizing team, actively contributed to the panel discussion.
In the afternoon, interactive workshops were conducted covering leadership, communication and interview skills, midwifery consultation pathways, and information on OET and OSCE. This was followed by a poster session on quality improvement projects and research skills. Researcher Krishna Sharma and Dr. Bibha Simkhada from the University of Huddersfield engaged with participants interested in research.
The program concluded with closing remarks by NNAUK President Rashmita Darlami, who thanked all speakers, participants, sponsors, and partners, emphasizing the importance of unity among Nepali nurses and continuous professional development. Tokens of love were presented to Chief Guest Mr. Bipin Duwadi, representatives from NHS England, and representatives from the NMC as a gesture of appreciation.
This conference was organized in the context of nursing development in Nepal. A national Continuing Professional Development (CPD) framework, developed through workshops involving around 40 stakeholders, is regulated by the Nepal Nursing Council (NNC). It mandates nurses to complete a specified number of CPD hours every five years, with training available face-to-face, online, and on accessible formats for remote rural areas.
In the UK, nursing became the most trusted profession in 2025, ranking above engineers, doctors, teachers, and professors in terms of honesty. The Nursing and Midwifery Council (NMC) also maintains strict regulation, with only 0.77% of concerns related to fitness to practise among 860,801 registered professionals in 2024–25.
The 12th NNAUK Annual Educational Conference provided an important platform connecting Nepali nurses in the UK with professional development opportunities in both Nepal and the UK. It promoted collaboration, knowledge exchange, and the continuous advancement of the nursing profession. The event was supported by sponsors including A Star Limited, Medacs OSCE Academy, and other partners.
Kathmandu – Former Mayor of Kathmandu, Balendra Shah, has been appointed as Nepal’s new Prime Minister.
Mr Shah, popularly known as Balen, took oath of office and secrecy amids an elaborate ceremony organised at Shital Niwas on Friday.
The swearing-in ceremony included the performance of shankhanaad (blowing of conch shells). In addition, swasti shanti recitation was performed by 108 Batuks, while Buddhist monks conducted ashtamangal chanting.
This marks the first time a leader from the country’s Madhesi community has become prime minister.
Shah won the recently concluded March 5 parliamentary elections from the Jhapa constituency-5 under the first-past-the-post system, defeating a former Prime Minister KP Sharma Oli, Chairperson of the CPN-UML.
A rapper and structural engineer, Shah has got a huge fan following on social media. He served as mayor of Kathmandu Metropolitan City from May 2022 until his resignation in January 2026 and entered national politics by formally joining the Rastriya Swatantra Party led by Rabi Lamichhane at the end of 2025.
Following Shah’s swearing-in, President Paudel also administered the oath to 14 other ministers. RSP vice-chair Dr Swarnim Wagle has become the minister for Finance. Sudan Gurung, who rose to prominence during the Gen Z movement, has become the Minister for Home. Senior RSP leader, Shishir Khanal, has been appointed as Foreign Minister.
Kaski-1. Dipak Sah from Mahottari has taken charge as minister for Labour and Employment.
World leaders congratulate PM Balen
Meanwhile, world leaders and diplomatic missions have extended congratulations to Balendra Shah following his swearing-in as Nepal’s prime minister.
India’s Prime Minister Narendra Modi said Shah’s appointment reflected the trust of the Nepali people and expressed hope for closer cooperation. “I look forward to working closely with you to take India-Nepal friendship and cooperation to even greater heights,” he said.
Pakistan’s Prime Minister Shehbaz Sharif congratulated Shah on assuming office after what he described as a landslide victory for the Rastriya Swatantra Party. He said Pakistan valued its longstanding ties with Nepal and looked forward to strengthening cooperation for regional peace and stability.
The Embassy of Finland in Nepal also extended its congratulations and expressed interest in deepening the bilateral partnership.
Indian Foreign Minister, Dr S Jaishankar, congratulated newly appointed Foreign Minister Shisir Khanal and said he looked forward to working closely with him to further strengthen our traditional partnership.
Kathmandu – Newly elected government of Nepal has arrested former Prime Minister K P Sharma Olu and former Home Minister Ramesh Lekhak for their role in alleged suppression of the Gen Z protests in the Nepalese capital last year.
Oli was taken into custody from his residence in Gundu, Bhaktapur, on early Saturday morning. Lekhak was arrested earlier the same morning from his residence in Suryabinayak, Bhaktapur, around 5am, reports said.
The arrests follow after the government led by Prime Minister Balendra Shah said they will implement key recommendations made by an investigation commission led by former Judge Gauri Bahadur Karki.
At least 19 youth protesters were killed when police opened fire as they were trying to enter the parliament premises on September 8, 2025. Nearly 60 others were killed in the nationwide arson and violence the following day.
Minister for Home, Sudan Gurung, said that the arrests of former Prime Minister Oli and former Home Minister Lekhak were not an act of revenge, but the beginning of (delivery of) justice.
On social media, he wrote, “A commitment is a commitment. No one is above the law. We have taken former Prime Minister KP Sharma Oli and former Home Minister Ramesh Lekhak into custody. This is not revenge against anyone, but the beginning of justice. I believe the country will now move in a new direction.”
UML calls nationwide protests
Meanwhile, Communist Party of Nepal (UML) has called nationwide protests on Saturday against what they called ‘arbitrary’ arrest of former PM and party President Oli.
An emergency Secretariat meeting of the CPN UML said Mr Oli and Mr Lekhak have been arrested in violation of democratic values and rule of law. The party has also demanded their immediate release.
Former Attorney General, Ramesh Badal, claimed that arrest of Mr Oli and Mr Lekhak was an outcome of ‘geo-political interests.’ He did not elaborate.
A special awareness program titled “Breaking Silence: Domestic Violence and Its Impact on Mental Health” was successfully held virtually in London on February 22, 2026, drawing around 50 participants. The event was jointly organised by NBC UK and NNA UK to raise awareness about the complex and often hidden link between domestic violence and mental health, with a particular focus on challenges faced within Nepali and wider diaspora communities.
Social worker Mrs. Laxmi Rai led the first session, providing a detailed overview of domestic violence. She defined it as repeated patterns of controlling, coercive, threatening, abusive and violent behaviour—including physical (such as hitting or strangling), verbal (constant criticism or shouting), sexual (harassment or coercion), economic (controlling finances or blocking employment/education), emotional/psychological (isolation, gaslighting, blame-shifting), and digital (monitoring phones, passwords or social media). Mrs. Rai emphasised that many people wrongly associate domestic violence only with physical harm, overlooking these other pervasive forms. Citing UK figures, she noted that one in four women has experienced domestic violence in some form, making it a major driver of depression among women in the country.
She outlined the severe long-term mental health impacts, including post-traumatic stress disorder (PTSD) with flashbacks, nightmares and hypervigilance; prolonged depression featuring sadness, low self-esteem and self-doubt; anxiety disorders; substance misuse as a harmful coping strategy; and suicidal thoughts. Mrs. Rai offered practical advice for supporting victims: acknowledge their hardship without judgement, reassure them they are not alone and help is available, listen attentively, respect their decisions, avoid criticising their choices, and assist them in accessing professional support.
The session also explored major barriers to seeking help, such as cultural normalisation of abuse, patriarchal gender norms, language and cultural obstacles, stigma surrounding both domestic violence and mental health, family pressure for reconciliation, economic dependence, lack of support networks, fear of insufficient evidence, distrust of police and legal systems, and the terror of losing custody of children. Helpline numbers and key services were shared, including legal protection, emotional and practical support, safety planning, refuge referrals, translation and interpreting, police and legal aid, supervised child contact, housing assistance, and specialised DDVC support for those without recourse to public funds.
In the second session, consultant psychiatrist Dr. Devman Gurung presented a multi-level perspective on domestic violence and mental health. He described abuse as a deliberate, repeated pattern aimed at gaining power and control over a current or former partner, stressing that responsibility always lies with the perpetrator and that such behaviour is a criminal offence. He highlighted additional challenges for Nepali victims, including immigration status, economic vulnerability, cultural pressures to preserve family honour, past traumatic experiences, and fears around evidence.
Dr. Gurung explained the bidirectional relationship between domestic violence and mental illness: abuse can cause or worsen mental health conditions, mental illness can sometimes be a risk factor or even weaponised by abusers (through gaslighting, mislabelling trauma responses as illness, threats of forced admission, or blocking treatment access), yet the vast majority of people with mental health conditions are not violent. He detailed trauma’s psychological effects—complex PTSD, depression, anxiety, substance use, suicidal ideation, and dissociation—and noted perpetrator risk factors such as personality disorders, unmanaged substance misuse, or unresolved trauma, while firmly rejecting these as excuses for abuse.
He called for a shift to trauma-informed care—moving from asking “What’s wrong with you?” to “What happened to you?”—prioritising safety, dignity and healing through approaches like EMDR, trauma-focused CBT, support groups, validation of survivors’ experiences, and robust safety planning. Addressing the impact on children who witness violence, he described it as developmental trauma and urged interventions such as play therapy, school-based support, and empowering non-abusive parents to create safe, stable environments to help break intergenerational cycles.
The program concluded with the introduction of the 5Rs safety principle—Recognise symptoms, Respond appropriately, Report to the right person, Record details accurately, and Refer to external agencies when needed—alongside core messages: abuse is a choice rooted in power and control; mental health can be a cause, consequence or tool of abuse; interventions must be trauma-informed; and prevention relies heavily on education and awareness. Mrs. Rai ended with a powerful call to action, urging victims and witnesses to speak out, report to police, take all forms of abuse seriously, stand firm, reclaim personal power, and remember that putting others down does not lift oneself up.
Organisers from NNA UK and NBC UK thanked participants for their engagement and reaffirmed their commitment to continuing such vital programs in the future to foster greater community collaboration and support on these critical issues.
London – UK edtech startup, Tedunet, founded by Nepali entrepreneurs Sumit and Nitesh, captured international attention at Web Summit Qatar 2026 by showcasing technology designed to transform how students learn.
Positioning itself as a challenger to traditional education models, Tedunet demonstrated a personalised learning platform that combines expert educators with adaptive technology and AI-driven support. The company’s system tracks student progress in real time, identifies learning gaps, and delivers targeted guidance — aiming to make high-quality education both accessible and affordable for families.
The founders emphasised a bold mission: to break the “one-size-fits-all” education model and replace it with learning that adapts to each student’s ability, pace, and goals. Their presence at one of the world’s largest technology gatherings marks a significant milestone, signalling growing global interest in solutions that address education inequality through innovation.
With strong early traction and expanding ambitions, Tedunet is emerging as a promising force in the future of personalised, technology-enabled education — with plans to scale its impact far beyond the UK, the Company said.
London — The “A Star Nepal Basketball League 2026,” organised by Nepal Basketball UK in collaboration with A Star Financial Solutions UK and A Star Mortgages UK, is set to kick off on 15 March. According to the organisers, the final match of the League will be held on 4 July 2026.
A total of 11 men’s teams and 3 women’s teams will compete in this edition. In the men’s category, each team will play 10 league matches. After the league stage, quarter-finals, semi-finals, and the final will be organised. In the women’s category, each team will play two matches each under a home-and-away system, followed by a final.
Matches from the league stage up to the semi-finals will be held at Feltham Springwest Academy and Aldershot Garrison, while the final will take place at Brunel University, organisers said.
Addressing a press conference held on Monday, Nepal Basketball UK President Rupak Gurung said that the main objective of the tournament is to provide young players with a platform to showcase their talent and to strengthen unity and community ties among the Nepali community in the UK through sports. He added that the league is also being organised in collaboration with the Women’s Ballers Club (WBC).
He expressed gratitude to the main sponsor A Star, as well as BSK Entertainment, Gorkha Construction, Namaste Gurkha, Nepal Food, Anurag Bullion Jewellery and other sponsors.
Coordinator of the A Star Nepal Basketball League 2026 Coordinator, Sarthak Gurung, stated that five games will be played every Sunday, with the top eight teams advancing to the knockout stage, followed by quarter-finals, semi-finals, and the final. Gurung, who is also a coach, said that although there were some difficulties during the first year of organising the league, it has now been gaining popularity due to strong community support and the enthusiasm of young players. He also mentioned that Nepal Basketball UK organised an Under-23 tournament in January this year and that they were greatly encouraged by the participation of youths under 18 in that event.
Former Mayor of London Borough of Hounslow, Councillor Bishnu Gurung, said that local councils have been supporting sporting activities to help prevent young people from engaging in substance abuse and violent paths. He noted that sports contribute to maintaining both the physical and mental well-being of young people and congratulated Nepal Basketball League and the A Star Group for organising a tournament that brings together Nepali youths in the UK. He also urged everyone to support such constructive initiatives.
Kumar Gurung, Mortgage and Protection Adviser at A Star Financial Solutions, said that since its establishment in 2011, the company has been providing services such as mortgages, real estate, insurance, and wills to Nepalis and other communities residing in the UK. He added that the company has consistently supported constructive initiatives organised by the Nepali community in the UK.
Min Darlami, Managing Director of A Star Financial Solutions UK, which has been the main sponsor of the league since its inception, said that the company had decided to support the Basketball League in order to create a platform for Nepali youths in the UK and to support their personality development through basketball. He added that A Star has been continuously supporting initiatives aimed at encouraging young people in the UK.
London- The Britain Nepal Chamber of Commerce (BNCC) organised its 30th Annual General Meeting (AGM) at the Embassy of Nepal in London on Friday, electing a new executive committee. The AGM elected Biraj Bhatta as chairman of BNCC. Mr Bhatta is a tourism entrepreneur with Travel and IT businesses in both Nepal and the UK. He has previously played a leading role in organising major travel and tourism events in collaboration with the Embassy of Nepal, actively promoting Nepal as a destination in the UK. He earlier served as Vice Chairman of the Chamber. BNCC’s core objectives include promoting bilateral trade and investment between Nepal and the UK, and working for the mutual benefit of entrepreneurs in both the countries. The Chamber regularly organises activities to help organisations identify business opportunities, achieve their goals, and promote their interests within the British and Nepali business communities. The AGM elected Indra Giri and Kamal Paudel as Vice Chairmen. Mr Giri is a chartered accountant who runs accountancy and business advisory services, while Mr Paudel has long-standing experience in the remittance sector. Rajendra Shrestha was elected as Secretary. Steve Buckley was re-elected as Honorary CEO. A former member of the British Diplomatic Service since the early 1970s, Mr Buckley has extensive experience in the Asia-Pacific region and previously served as Director of Trade and Investment at the British High Commissions in Thailand and Malaysia. The newly elected executive members include Nadia Williams, Santosh Mandal, Anjani Phuyal, B P Khanal, Basanta Nepal, Anil Neupane, Prabhu Neupane, Mitchell Campbell, Krishna Bhatta, Masoud Angiz, Bikash Nepal, and Prakash Dhungana.
Outgoing Chairman Dr Kapil Rijal and incoming Chairman Biraj Bhatta presented a brief assessment of BNCC’s past activities and achievements, while also outlining future plans. Honorary CEO Steve Buckley expressed hope for political stability in Nepal and announced BNCC’s intention to take a trade delegation to Nepal later this year. The financial report was presented by Vice Chairman Indra Giri. Bipin Duwadi, Chargé d’Affaires at the Embassy of Nepal in London, attended as Chief Guest. He congratulated the newly elected committee, appreciated BNCC’s continued efforts, and assured the Embassy’s ongoing support through collaborative initiatives such as the Nepal Development Conference, seminars, and other programmes. BNCC’s Honorary President Adam Gilchrist briefly reflected on the organisation’s history and its evolution since its formation 30 years ago.
The AGM was followed by a business networking session and dinner, which brought together business leaders, investors, and entrepreneurs from Britain and members of the Nepali diaspora in the UK, providing a platform for dialogue and collaboration.
Nepali Congress now joins this regional pattern—where renewal blocked from within erupts through confrontation
By Binod Dhakal
Nepal’s political system is entering one of its most consequential transitions since the republican settlement of 2008. The split within the Nepali Congress, long regarded as the backbone of the country’s democratic order, is not a routine party schism nor merely a contest over leadership. It represents a deeper reckoning between time-worn political authority and an emerging generation demanding relevance, accountability, and ideological clarity.
At the center of this rupture lies a fundamental question facing many South Asian democracies today: can established parties renew themselves from within, or will renewal only come through rupture, rebellion, and replacement?
The immediate trigger is now well known. After months of escalating conflict between party president Sher Bahadur Deuba and reformist leaders Gagan Thapa and Bishwa Prakash Sharma, the Congress formally fractured. Thapa’s faction convened a special general convention, secured majority support among delegates, and elected him party president. Deuba’s camp responded by expelling the dissidents and asserting its own claim to continuity. Both sides approached the Election Commission to contest legal ownership of the party’s name, symbol, and organizational legitimacy. The Commission granted legitimacy to Gagan Thapa, while the Deuba-led faction said it would challenge the decision in the Supreme Court—just weeks ahead of the national elections scheduled for March 5.
Yet focusing on procedure alone misses the larger picture. What is unfolding inside the Nepali Congress reflects a broader democratic crisis shaped by generational frustration, ideological exhaustion, repeated governance failures, and the rise of youth-led political consciousness that no longer accepts delay as an answer.
When Institutions Fail to Change
Political parties rarely break apart when they are electorally strong or socially confident. They fracture when leadership fails to recognize that society has moved ahead while institutions have remained frozen in older habits of power. Nepal’s current moment fits this pattern with striking clarity. The September Gen Z uprising rendered Nepal’s political parties and their policies obsolete.
Over the past decade, Nepali politics has been dominated by survivalist coalition-building, repeated alliances between ideological opposites, and leadership that prioritizes tactical control over long-term credibility. Parliament has been dissolved twice since the promulgation of the new republican constitution.Constitutional bodies have repeatedly been drawn into partisan conflict. Governance crises have been managed through compromise, not resolved through reform.
Each episode deepened public cynicism. Each promise of stability postponed accountability. Over time, politics began to feel like an exercise in elite accommodation rather than public service.
This phenomenon is not unique to Nepal. In India, the Indian National Congress’ inability to renew leadership after 2014 allowed a once-dominant organization to hollow out despite having a nationwide footprint. In Sri Lanka, the failure of mainstream parties to reform paved the way for both populist authoritarianism and systemic collapse. Pakistan’s elections remain hollow as dynastic parties cling to power under an increasingly dominant military, deepening public distrust in politics. Meanwhile, Bangladesh struggles with fragile reforms after the 2024 uprising, as political fragmentation replaces stability and uncertainty clouds the 2026 elections.
Nepali Congress now confronts the same dilemma: reform delayed has become reform denied.
The Revolt Within
The Nepali Congress split is often described as a leadership conflict, but its roots lie in a long-suppressed generational confrontation. Sher Bahadur Deuba represents continuity in the most literal sense—experience accumulated over decades, mastery of party machinery, and an instinct for coalition survival. What once symbolized stability has increasingly come to represent inertia.
Gagan Thapa’s ascent must be understood in contrast. He is neither an outsider nor a sudden populist phenomenon. His political career spans student activism, parliamentary opposition, ministerial responsibility, and party leadership. What distinguishes him is a political identity forged through confrontation—against royal authoritarianism, against executive overreach, and increasingly against internal party orthodoxy.
From early republican activism to his insistence that democratic politics begins with questioning authority, Thapa has framed dissent as civic duty rather than betrayal. That framing lies at the heart of the current rupture.
For years, reform within Nepali Congress was deferred in the name of unity. Structural change was promised after elections, after coalitions stabilized, after crises passed. But crises never ended. The refusal to address reform demands transformed disagreement into defiance. The special general convention did not create the split; it formalized a break that had already occurred in political time.
Across South Asia, generational revolts within parties have followed similar trajectories. Indian National Congress struggled to accommodate leaders beyond its dynastic core. Sri Lanka’s SLFP collapsed when younger leaders were marginalized. Nepali Congress now joins this regional pattern—where renewal blocked from within erupts through confrontation.
Ideological Fatigue
Leadership conflict alone does not explain the Nepali Congress crisis. Beneath it lies a deeper ideological drift that has plagued the party for years. Nepali Congress has relied on inherited language—democratic socialism, national reconciliation, inclusive democracy—without translating these ideas into policy frameworks suited to a liberalizing economy and a youthful, urbanizing society.
This is where Gagan Thapa’s political significance becomes more complex. His challenge is not only organizational but ideological. He does not reject the Nepali Congress legacy outright, but seeks to reinterpret it for a new era. Rather than clinging to ambiguous socialist rhetoric that no longer aligns with economic realities, his project appears oriented toward liberal social democracy—anchored in constitutionalism, pluralism, social justice, and institutional accountability.
This ideological repositioning mirrors debates across South Asia. India’s center-left has struggled to reconcile welfare commitments with economic openness. Sri Lanka’s traditional parties vacillated between statist rhetoric and neoliberal practice until credibility collapsed. Nepali Congress now faces a similar reckoning: either clarify its ideological direction or continue drifting into irrelevance.
Thapa’s approach suggests reform without rupture—change within institutions rather than against them. Unlike populist challengers who frame politics as a moral war between “the people” and “the elite,” his language emphasizes policy, delivery, and democratic restraint. In comparative terms, he resembles reformist centrists such as Spain’s Pedro Sánchezmore than anti-system insurgents.
Two Diverging Paths
Nepal’s political renewal is unfolding along parallel tracks. Alongside institutional reformers like Thapa, populist figures such as Balen Shah and Rabi Lamichhane have mobilized extraordinary public enthusiasm, particularly among urban youth.
They represent different responses to the same crisis. Where Thapa seeks to repair institutions from within, populists aim to bypass them. Their appeal lies in speed, directness, and emotional resonance. They speak in the language of frustration rather than reform design.
South Asia offers cautionary parallels. In Sri Lanka, populist promises of swift correction produced economic disaster. In Pakistan, charismatic mobilization repeatedly collides with weak institutions. In Bangladesh, tightly controlled politics suppresses populism but at the cost of democratic vitality.
Nepal now hosts both tendencies simultaneously. The challenge for reformists is to prove that institutions can still deliver. The challenge for populists is to translate energy into governance without reproducing dysfunction. The electorate is not choosing between good and bad actors, but between different strategies for political renewal.
Elections as a Democratic Stress Test
The upcoming elections will not merely decide parliamentary seats; they will test the legitimacy of competing political visions. Yet the Nepali Congress split complicates this process.
Legal disputes over party symbols and candidate selection risk confusing voters and diluting reformist momentum. Fragmentation could weaken organizational capacity precisely when clarity is most needed. At the same time, the weakening of legacy parties has opened unprecedented space for new alignments and electoral experimentation.
Historically, elections have served as democratic correctives after elite failure. But when institutional clarity is lacking, elections can also deepen instability. Nepal now stands at this threshold.
The role of the judiciary will therefore be pivotal—not only as a legal arbiter, but also as a custodian of democratic credibility. Itsimpartiality will shape whether political competition is seen as fair contestation or elite manipulation.
Deferred Governance
While political actors maneuver, governance suffers. Economic reform, infrastructure development, climate resilience, education, and public service delivery risk being sidelined as parties focus inward. This is not merely an administrative cost; it is a democratic one.
Public trust erodes when politics appears detached from lived reality. This erosion fuels protest, which in turn destabilizes institutions, justifying further elite consolidation. Breaking this cycle requires leadership willing to absorb short-term risk in exchange for long-term legitimacy.
Thapa’s rebellion can be read as such a wager—not an act of impatience, but a recognition that renewal postponed eventually becomes renewal denied.
Comparative Lessons from South Asia and Beyond
Across democracies, renewal rarely arrives smoothly. South Africa’s ANC, Japan’s LDP, Mexico’s PRI—all underwent painful internal conflicts before either adapting or declining. The difference lay not in unity, but in the capacity to absorb reform.
Parties that treated dissent as treason withered. Those that institutionalized debate survived. Nepali Congress now confronts that choice late, but not too late.
A Democratic Turning Point
Nepal’s current turbulence should not be mistaken for democratic collapse. It is a moment of democratic stress—a confrontation between inherited authority and emerging legitimacy.
Gagan Thapa embodies one possible future: reform through institutions, ideological clarity, and generational transition. Populist figures embody another: disruption, speed, and emotional mobilization. Neither path guarantees success; both carry risks.
What is certain is that the era of unquestioned gerontocratic leadership is ending across South Asia. Societies do not wait indefinitely. When politics fails to adapt, it is eventually forced to respond—often abruptly.
Nepal now stands at that forced moment. Whether turbulence becomes renewal or instability depends on whether emerging leaders can turn rebellion into governance, protest into policy, and legitimacy into delivery.
The Nepali Congress split is not the end of Nepal’s democratic story. It is a turning point within it. How this turn is navigated will determine whether Nepal’s democracy deepens—or fractures further under the weight of expectations long deferred.
(Binod Dhakal is a Nepal-based political analyst. He can be reached at binoddhakal75@gmail.com. You can follow himon X (formerly Twitter) @binoddhakal75.)
New Delhi – Prime Minister of India, Narendra Modi, has inaugurated the Grand International Exhibition of Holy Piparhawa Remains, associated with Lord Buddha, at the Rai Pithora Cultural Complex in Delhi on Saturday.
The exhibition, titled ‘Prakash and Kamal: Relics of Awakened Person’, showcases sacred relics, including the ashes of Buddha and artifacts linked to his life.
Following the discovery of the relics at Piprahwa (in today’s Uttar Pradesh) by William Claxton Peppe in 1898, portions were distributed globally, with a part gifted to the King of Siam (now Thailand), another one taken to England, and a part preserved at the Indian Museum in Calcutta (now Kolkata), the Ministry of Culture said.
A selection of the relics retained by the descendants of Peppe – who was of British descent – was listed for auction on May 7 last year by Sotheby’s Hong Kong.
However, the auction was halted, and the relics returned to India in 2025 through “decisive intervention by the ministry, supported by Buddhist communities worldwide, it said.
Lumbini, the Birthplace of the Lord Buddha
Siddhartha Gautama, the Lord Buddha, was born in 623 B.C. in the famous gardens of Lumbini, which soon became a place of pilgrimage. Among the pilgrims was the Indian emperor Ashoka, who erected one of his commemorative pillars there. The site is now being developed as a Buddhist pilgrimage centre, where the archaeological remains associated with the birth of the Lord Buddha form a central feature.
According to Buddhist legends, Siddhartha Gautam attained enlightenment at Bodhgaya (India), and spent several decades teaching and building a monastic order. He passed away in Kushinagar, India.
