The news headlines this week said: ‘The House of Representatives passed the Nepal Citizenship (Second Amendment) Bill that now makes <a href="https://nepalitimes.com/here-now/nepals-unequal-citizenship-law">acquiring citizenship through the mother</a> as equal as through the father.’&nbsp;
Could it really be true? There is genuine confusion or deliberate misunderstanding in the public about the Bill. Here is an explainer:
What is the Bill?
The Second Amendment to the Nepal Citizenship Act 2006 was tabled by the government on 11 March, 2024. The lengthy list of amendments underwent a detailed discussion within the State Affairs and Good Governance Committee of the HoR which presented a shortened list of agreed amendments.&nbsp;
The HoR passed this amended list of amendments on 28 June. While the original Bill contained eight amendment proposals, only three major amendments were presented by the Committee, and approved by the HoR.
Has it become law now?
No. It is yet to be passed by the National Assembly and endorsed by the President.
What exactly is contained in the amendments?&nbsp;
<ol>
 <li>Addition to Section 5 of the Act: ‘For citizenship applications, a father’s identity is deemed unknown if the applicant and their mother both provide a self-declaration stating that the father is unidentified, as per Section 5, even if his name is listed on the person’s birth registration, educational qualifications, or other certificates, yet his other identity is not available and is currently out of contact.’</li>
</ol>
This simply provides a definition to what the Act means by ‘father unidentified’ or ‘father untraceable’. Section 5 derives its authority from Article 11(5) of the Constitution that grants citizenship by descent to children whose mother is a Nepali citizen, but father is unidentified or untraceable.&nbsp;
The Nepal Citizenship Act 2006 and Regulation 2006 (both promulgated prior to the present 2015 Constitution) was amended in 2023 to incorporate the provisions of the new Constitution. In doing so, it included the procedural rule requiring both the applicant and their mother to sign a self-declaration form.
The result: a lot of people who claimed citizenship under this provision were still denied access, simply because their educational or other documents mentioned the name or address or some information about their father. The officials interpreted the presence of such information as father’s identity being known and assumed the applicants were hiding facts.
Read also: <a href="https://nepalitimes.com/opinion/no-state-for-women">No state for women</a>, Neha Gurung
The Supreme Court in one of such cases had clearly interpreted the meaning of ‘father unidentified’. In its overarching decision, the court stated the following:
‘It seems neither lawful nor just to compel an individual to accept someone as an identified father merely because their biological father’s name, surname, or address is claimed to be known or mentioned in educational or other documents. It would be just to consider the father’s identity as “unidentified”; if the individual has not received paternal affection or care, and the alleged father has never taken any responsibility, borne any obligation, or been physically present before the children, leading to a situation where the children haven’t even seen their face. Such an alleged biological father should remain “unidentified” for these children until they formally acknowledge them as their son or daughter, or, in their absence, their family provides reasonable proof to confirm the fact and identifies the relationship through a process acceptable to the children, or until such a confirmation becomes impossible.’
Based on this decision, multiple implementation challenges, and growing advocacy around this concern, the government included the above-mentioned addition in <a href="https://nepalitimes.com/here-now/nepal-s-citizenship-amendment-bill-explained">the Bill</a>.
Is it new?
The proposed addition is neither an introduction of the new right, nor does it provide anything beyond what the Constitution mandates. Since the Constitution itself uses the term ‘father untraceable or unidentified’, the most a legislation can do is to ensure that the constitutional provisions are interpreted and implemented in its true meaning. Therefore, the current Bill only serves to clarify the existing misinterpretation of the phrase ‘father unidentified’.
In a country where about 17% of the population are <a href="https://archive.nepalitimes.com/regular-columns/Comment/stateless-daughters-in-nepal,863">single mothers</a>, this clarification may provide certain relief for those whose fathers name was mentioned in the document and the father is now unidentified. However, the addition does not grant anything new.
The <a href="https://nepalitimes.com/banner/are-women-not-nepali-enough">gender discriminatory citizenship </a>where the citizenship or legal identity of a person is always dependent on one’s husband or father still remains.
Additionally, the current addition does not completely incorporate the Supreme Court’s decision which is broader and more comprehensive, requiring that the father be considered unidentified irrespective of the knowledge of the father’s name, surname and address, if the applicant/person has not felt the paternal affection or care, and the alleged father has never taken any responsibility, or borne any obligation or been physically present before the children.
The Bill only takes ‘father’s name’ into consideration. It does not recognize the mention of surname or address in the applicant’s certificates, nor the absence of emotional and physical presence, and responsibility in their life.
2. Addition to Section 18 of the Act:
i. Unless otherwise provided in this Act, a person dissatisfied with an order or decision made by an official under this Act may file a petition with the Secretary of the Ministry of Home Affairs within thirty-five days from the date of such order, through the District Administration Office or directly through Nepal Government.
ii. Upon receiving the report pursuant to sub-section (1), the Secretary of the Ministry of Home Affairs shall (must) issue their decision or order after obtaining the report from the official who issued the order or made the decision, within 30 days from the date of appeal, and such decision or order made by them shall be final.’
This provision is already present in the Act itself, and the Bill simply amends or adds the parts that are in bold letters. The positive part is that it makes the right to redress mandatory. Meaning, it not only ensures the right to appeal against the unsatisfactory decisions made by the local authorities, but also the right to receive the decision.
Earlier, it depended on the government's discretion to hear the appeal, but if this amendment is passed, it now becomes the State's obligation to ensure this as a due process of law.
This makes it easier for individuals denied citizenship, by the Chief District Office (CDO), to register an appeal in the higher office, which is the Home Ministry. However, in cases concerning a certain category of naturalised citizenship that falls under the jurisdiction of the Home Ministry, its decision becomes final and cannot be appealed.
This means that Nepal has two categories of naturalised citizenship. One that falls under the jurisdiction of CDO, such as naturalised citizenship to foreign women via marriage relationship. Another that falls under the jurisdiction of the Home Ministry, such as naturalised citizenship to persons born to Nepali mother and foreign father or foreigners who intend to acquire citizenship via stay requirement.&nbsp;
While the former can be appealed if the applicant is not satisfied with the decision of the official, the former, which is the government's decision, cannot be appealed.
3. Addition of Section 22(a) to the Act: ‘Shall provide a minor’s identity card to a person who is under 16 years of age, if either mother or father is a Nepali citizen.’
This provision can be considered as a positive extension of the child’s constitutional right. The Constitution of Nepal in Article 39 (1) states that ‘every child shall have the right to name and birth registration along with his or her identity’. The current Bill extends this right to a minor's ID card.
However, a minor ID card does not guarantee a citizenship certificate, which in Nepal, a person is eligible to apply only at the age of 16. This means: even though the child has the minor’s ID card and perhaps also a passport based on it, while applying for citizenship at the age of 16 or beyond, the person is bound by citizenship laws — which as we have seen is heavily dependent on the father's identity.
The conclusion?
The current amendment does not ensure any dramatic legal reform nor ensure a complete <a href="https://archive.nepalitimes.com/article/nation/The-right%20-to-have-rights,2656">gender equality in nationality laws</a>, simply because it technically and legally cannot.
When the Constitution itself uses gendered language such as ‘mother’, ‘father', ‘Nepali citizen man’, and ‘foreign citizen woman’, a legislation cannot override it. Nevertheless, recent amendments to the Act, including the first amendment, shows the government’s leniency towards gender equal citizenship laws.
Additionally, Article 49 of the Constitution also recognises equal lineage right of women, meaning that the family descent is legally recognised to be carried on by both genders. Hopefully in the nearest future, Nepal will carry this same principle to shape its citizenship law as well.&nbsp;
A transformative reform by ensuring gender equal nationality rights through constitutional amendment is still possible. Nepal, a member state to the CEDAW and CRC, is still in the list of 24 countries in the world that have gender unequal citizenship laws. &nbsp;It has the obligation as well as potentiality to become a pioneer in recognizing<a href="https://nepalitimes.com/editorial/quality-of-equality-for-women"> women’s equal rights </a>to confer citizenship to their children and spouse in par with men.
Neha Gurung is a human rights lawyer dedicated to advocating for equal citizenship rights, and co-founder of the Citizenship Affected People's Network. A Fulbright scholar, Gurung obtained LLM from the Washington College of Law.

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Full equality vs status quo

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/2022111413118/637230849c7e80680e0c256ejpeg.jpg" alt="" width="960" height="640"/><figcaption>Photo: AMIT MACHAMASI / NEPALI TIMES ARCHIVES</figcaption></figure>Last Friday, The House of Representatives, through a majority vote, endorsed the amendment to the <a href="https://moha.gov.np/en/post/citizenship-act-2063" target="_blank" rel="noopener noreferrer">Citizenship Act 2063 (2006)</a>, and on Thursday the Nepal Citizenship (First Amendment) Bill, 2022 was passed by the National Assembly.Since the Citizenship Act came into effect before the promulgation of the <a href="https://lawcommission.gov.np/en/wp-content/uploads/2021/01/Constitution-of-Nepal.pdf">Constitution of Nepal</a> in 2015, it was necessary to amend it to make it compliant with the provisions regarding citizenship in the Constitution.While a bill to amend the Act was registered in the Parliament back in 2018, it never moved ahead as the State Affairs Committee could not build a consensus among parties. The government then withdrew the amendment earlier this month, and registered a new one. The new bill clears the way for the thousands of children of parents who got citizenship by birth to become citizens by descent, and allows Non-Resident Nepalis to acquire citizenship. However, legal experts and activists say that it is blatantly discriminatory towards women.“It still pushes the notion that men are the supreme beings and women are merely second-class citizens,” says senior advocate Meera Dhungana.Nepal citizenship is based on the principles of jus sanguinis or bloodline. While there are neither clauses attached or self-declaration needed when conferring citizenship by descent to a child of a Nepali man, the same is not true in case of a child born to a Nepali woman.Read also: <a href="https://www.nepalitimes.com/here-now/history-of-female-immobility-in-nepal/">History of female (im)mobility in Nepal</a>, Upasana KhadkaA Nepali man does not even have to mention the name or nationality of the mother for their child to get citizenship. But the mother still needs to navigate the loops of the legal system to ensure their child can obtain Nepali citizenship.The bill does pave the way for a child born to a Nepali woman in Nepal whose father is unidentified, to get citizenship by descent. But there is a catch: the woman must make a self-declaration that the father cannot be identified and if the claim turns out to be false, she can be jailed and/or fined.“The provision itself is an insult,” says senior advocate <a href="https://www.youtube.com/watch?v=KWhV0U5cBMQ&amp;feature=emb_logo" target="_blank" rel="noopener noreferrer">Satish Krishna Kharel</a>. “In a society like ours where children whose fathers are not identified often face stigma and abuse, that requirement is demeaning.”Likewise, a foreign woman married to a Nepali man can easily obtain naturalised citizenship once she starts the process of renouncing the citizenship of her country of origin. However, there is no such provision for foreign men married to Nepali women to get Nepali citizenship.Granting naturalised citizenship to foreign women married to Nepali men has been highly politicised, with the UML along with the Maoist Centre and other fringe parties demanding an interval of a few years before foreign women married to Nepali men are eligible for naturalised citizenship. But the Maoists backtracked, and supported the Nepali Congress and Madhes-based parties to remove that interval period.Read also: <a href="https://archive.nepalitimes.com/news.php?id=18401#.YuNBD-xByrc">Stateless in their motherland</a>, Kunda DixitTo be sure, ever since the first Citizenship Act in 1952 and the others that followed, foreign men married to Nepali women have not been able to obtain Nepali citizenship through their wives. The bill simply continues that tradition.“Whatever the decision, whether to have a wait-period or not, shouldn’t it be the same for the spouses of both Nepali men and women? When a Nepali man can ensure citizenship for their spouse, why can’t the same be true for Nepali women?” asks Dhungana.Moreover, a child born to a Nepali man married to a foreign woman can obtain citizenship by descent, but a child born to Nepali mother and a foreign father will only be eligible for naturalised citizenship — that too at the discretion of the state.“It is more or less like saying that only a father is a true parent, and the role of a mother does not matter,” she adds. The argument against providing naturalised citizenship to foreign men married to Nepali women has always been that if it is allowed, Indian men will flood into Nepal. But that nationalist reasoning is dismissed as absurd by most experts.Says Kharel: “Rather than evidence-based arguments, views on citizenship are based on nationalist paranoia.”Read more: <a href="https://www.nepalitimes.com/banner/nepal-waits-for-an-unequal-citizenship-law/">Nepal’s unequal Citizenship Law</a>,  Ajay Pradhan

Sahina Shrestha

Are women not Nepali enough?

<img width="640" height="355" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161128/636d18cd9c7e80680e0ac7e5jpeg.jpg" alt=""/>Legal theorists once consigned the idea of ‘statelessness’ to the realm of fiction, because they considered it to be impossible within the state system that emerged after World War I. Every human being was supposed to be assigned a nationality and a country to call his or her own. But the war had created many refugees, and as empires disintegrated and new nation-states adopted exclusionary nationality laws, not everyone was in fact included.The rise of fascism in the 1930s and 1940s further exposed the fallibility of this system and the ominous reality of the state’s power to exclude people or strip them of citizenship. Across Europe, citizenship-stripping went hand in hand with genocide for Jews and other minority groups. Following World War II, questions about the right to nationality, state power, and the limits of sovereignty loomed large in the development of human rights and international law. Could the states that were being created out of the independence movements and diminished European empires adopt nationality laws that excluded entire population groups? Did national governments hold the power to strip their own citizens of that status? Who was responsible for the newly stateless?These issues remain highly pertinent today. Statelessness affects at least 15 million people, and the nationality of millions more is under threat, owing to an <a href="https://undocs.org/A/HRC/38/52">escalation</a> of racially discriminatory policies and rhetoric in many countries. Nationality policies remain a favoured tool of authoritarians, who sometimes use them in tandem with mass atrocities, as in Myanmar, where the Rohingyas have been denied citizenship and <a href="https://www.ohchr.org/EN/HRBodies/HRC/Pages/NewsDetail.aspx?NewsID=23575&amp;LangID=E">subjected</a> to genocide and mass deportations to Bangladesh. Making matters worse, the Covid-19 pandemic has led to even more <a href="https://www.project-syndicate.org/commentary/coronavirus-fuels-fascist-politics-by-federico-finchelstein-and-jason-stanley-2020-05">xenophobic scapegoating</a> and ethno-nationalism, with political leaders like former US President Donald Trump and Hungarian Prime Minister Viktor Orbán blaming migrants and refugees for spreading the coronavirus.The pandemic also reminds us of the enduring influence that nationality has over our lives. Last May, <a href="https://www.project-syndicate.org/columnist/filippo-grandi">Filippo Grandi</a>, the United Nations High Commissioner for Refugees, <a href="https://www.unhcr.org/en-us/news/press/2020/5/5eb952222ec/unhcr-warns-stateless-people-risk-behind-coronavirus-response.html#:~:text=The%20right%20to%20a%20nationality,on%20policy%20and%20good%20practices.">warned</a>: “The right to a nationality is a fundamental human right and in this time of crisis it can mean the difference between life or death.” When governments prioritise citizens over others in their public-health and economic responses, the stateless suffer. Because statelessness remains a major blind spot for the institutions charged with protecting life and livelihoods, stateless people have been left <a href="https://files.institutesi.org/together_we_can_report_2021.pdf">further behind</a> than ever.Ghosts from the pastAt a time when statelessness demands urgent attention, two recent books provide important lessons about the nature of state power, international responses to national acts of exclusion, and the consequences of failure.Statelessness: A Modern History, by Mira L. Siegelberg of the University of Cambridge, and Denaturalized: How Thousands Lost Their Citizenship and Lives in Vichy France, by Claire Zalc, Director of the Institute of Modern and Contemporary History at the École Normale Supérieure, underscore both the historic scale of the problem and its grim costs. Each takes a different but equally meticulous approach to researching the history of the problem. And both explore how people have had their citizenship denied and revoked against the background of some of the most violent periods in modern history. Together, they remind us that the history of statelessness is a history of crumbling empires, world wars, genocides, and the emergence of an interstate system based on the formal equality of states.Siegelberg’s work is a sweeping survey of international legal and political thought, covering a period that includes WWI, the rise of fascism in the 1930s, the Holocaust, the postwar reconstruction of the international legal order, and the independence movements of the postwar decades. Drawing on a wide variety of archival sources – including popular fiction, case law, correspondence from stateless people to the League of Nations, works of legal and political theory, and notes from negotiations on human-rights treaties – she documents how the problem of statelessness informed theories of human rights and sovereignty.Siegelberg is concerned with how notions of statelessness developed within, and then shaped, ‘the political contours of the modern interstate order’. She reminds us that the concepts of citizenship and statelessness are not static. Rather, the meanings attached to these terms are constantly being reshaped and reconstructed by historic events and shifting power relations.While Seigelberg’s book provides a comprehensive overview of international perspectives and experiences concerning statelessness and the modern state’s power to exclude, Zalc’s work focuses on Vichy France between 1940 and 1944, when Jews and others were denaturalised in increasing numbers to serve the Nazi agenda of deportation to death camps. Her detailed investigation provides unique insights into how bureaucracies in authoritarian regimes produce and reproduce violence.“The other”Siegelberg’s Statelessness shows us that the racial hierarchies that characterised early twentieth-century citizenship regimes gave way not to equal citizenship, as was envisaged, but rather to other forms of racism in Europe. At the same time, Zalc’s book demonstrates how processes of citizenship were racialised with the help of seemingly neutral and innocuous bureaucratic categories and data collection. Under the French Third Republic, Jewishness had been considered a private matter of faith and thus went largely unrecorded by the state. But as Zalc shows in fascinating detail, the categorisations of ‘Jew’ and ‘Israelite’ were deciphered and applied retroactively to stigmatise and discriminate. With a new racialised definition of ‘Jew’, and under pressure from the occupying Nazi regime to identify, count, and denaturalise Jews according to quotas, individual citizen files were scrutinised for evidence of Jewishness.Zalc’s work provides direct evidence of how state power – and sometimes state violence – functions through the routine processes of registration, categorisation, and counting. This was how discriminatory decisions by administrators and judges, on the basis of predominantly unstated racial criteria, ultimately resulted in deportation and mass murder. Denationalisation, Zalc shows, does not only result from explicit discrimination in nationality laws, but also from the misuse of administrative and bureaucratic processes.We see this today, too. National registers or citizenship-verification processes requiring excessive documentation and paperwork are used to exclude and marginalize certain groups. A case in point is the mass disenfranchisement of Muslims carried out by Indian Prime Minister Narendra Modi’s government in Assam – the <a href="https://www.fidh.org/en/region/asia/india/assam-the-biggest-mass-disenfranchisement-of-the-21stcentury">biggest exercise</a> of its kind in this century. An administrative act described by the government as ‘<a href="https://scroll.in/article/948969/the-nrc-is-a-bureaucratic-paper-monster-that-will-devour-and-divide-india">just a process</a>’ has pushed some 1.9 million people to the <a href="https://www.nytimes.com/2021/09/15/magazine/india-assam-muslims.html">brink of statelessness</a>, and many more will follow if this ‘process’ is rolled out nationwide.Racialised categories are also still being applied retroactively to exclude people, including through proxy indicators such as name, place of origin, or one’s status as a ‘dual national’. In Myanmar, where racial hierarchies in citizenship acquisition are explicit, registration and application processes have been fully <a href="https://files.institutesi.org/Towards_an_Inclusive_Citizenship_in_Myanmar.pdf">weaponised</a> against ethnic minorities and political opposition groups. ‘National security’Siegelberg and Zalc highlight not only the potential for bureaucratic violence through the administration of citizenship, but also how this exercise of state power is put to deliberate and targeted use. The archival material examined by Zalc offers a sampling of some of the legitimising rhetoric of the day. In Vichy France, the law on denationalisation was ‘of primordial importance’. According to a 1941 letter by Prime Minister François Darlan, it was needed to ensure that ‘the morally tainted or insufficiently assimilated elements that have been allowed to infiltrate the national community be eliminated as soon as possible’.Similarly, a recent <a href="https://cadmus.eui.eu/bitstream/handle/1814/70213/RSC%202021_23rev.pdf?sequence=4&amp;isAllowed=y">academic symposium</a> canvassing revocations of citizenship from the 1960s through the present (with contributions focusing on Syria, India, Nigeria, and Myanmar) identified a common thread: ‘those targeted for exclusion are reimagined and branded as ‘aliens’ or even ‘infiltrators,’ who the state can and must uncover.”Zalc warns that the inherent ‘malleability of the notion of national interest’ can easily be used to legitimize ‘discretionary power as being exercised in the name of the higher interests of the state’. The revocation of nationality is enjoying something of a renaissance even in some Western democracies, where it is framed as a counterterrorism measure. When stateless people appealed to the League of Nations for assistance in the years following WWI, the world’s first global-governance body received so many letters that it was forced to acknowledge the issue, and to consider whether and how it could take up the refugees’ cause. But, as Siegelberg shows, the response was muted. Firm in their resolve to protect the legitimacy of states and the international state system, legal experts at the League shied away from ‘the messier world of politics’. They preferred to situate ‘the problem of statelessness within the domain of the conflict of laws and avoided addressing it as a wider international or humanitarian crisis resulting from mass denationalisation or exclusionary national legislation’.Then came the post-WWII system, which renewed the ambition to use international law to insulate the modern world against mass atrocities, statelessness, and human-rights abuses, but has proved insufficiently robust. States have maintained and adapted their powers to exclude and denationalize their own people.This is evident even in countries that harbour no doubts about their status as liberal democracies. In 2019, the United Kingdom’s then-Home Secretary, Sajid Javid, summarily revoked the citizenship of <a href="https://www.bbc.com/news/topics/c347vzp58nzt/shamima-begum-case">Shamima Begum</a>, a teenage girl who had run away from home to become the bride of an Islamic State fighter. Since this decision had clear political motives and was taken without any judicial proceedings, a court of appeal ruled in July 2020 that Begum should be allowed to return to the UK to fight the decision, but this ruling was <a href="https://www.bbc.com/news/uk-56209007">overturned</a> by the UK Supreme Court.In recent decades, important strides have been made in reframing statelessness as a human-rights issue, rather than as merely a matter of conflicting laws. Solutions have shifted from a focus on technical legal assistance (which tiptoes around the elephant in the room – state power) to approaches that challenge discrimination and states’ exclusionary powers directly.And yet, the international system still renders us powerless to temper the discretionary power of states to choose their own membership. There is no reliable, effective check against authoritarian states that set out to disenfranchise sections of their national communities. The contemporary drivers of statelessness are eerily reminiscent of the League of Nations era. Ethno-nationalism, security-related anxiety, and economic scapegoating are all contributing to processes of ‘Othering’ that, in the extreme, leave individuals or entire communities without citizenship. And, as was true of the post-WWI period, we have very few effective remedies to protect stateless people.Willful ignorance of the problem of statelessness has provided fertile ground for official abuses historically. Today, we must not look away as xenophobia is institutionalised in citizenship laws and bureaucracies. We must put aside fears of the ‘messier world of politics’ and call states to account for their exclusions – before it is too late for the excluded.© <a style="font-size: 15px; letter-spacing: 0.01em;" href="https://www.project-syndicate.org" target="_blank" rel="noopener noreferrer">Project Syndicate</a>Laura van Waas is Assistant Professor of International Law at Tilburg Law School in the Netherlands, is a founder and Co-Director of the Institute on Statelessness and Inclusion.Natalie Brinham, a PhD student at the International State Crime Initiative at Queen Mary University of London, is Senior Programme Officer at the Institute on Statelessness and Inclusion. <img width="307" height="462" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161128/636d18cf9c7e80680e0ac7e6jpeg.jpg" alt=""><img width="301" height="462" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221110161128/636d18d19c7e80680e0ac7e7jpeg.jpg" alt="">Mira L. Siegelberg, <a href="https://www.hup.harvard.edu/catalog.php?isbn=9780674976313">Statelessness: A Modern History</a>, Harvard University Press, 2020. Claire Zalc, <a href="https://www.hup.harvard.edu/catalog.php?isbn=9780674988422">Denaturalized: How Thousands Lost their Citizenship and Lives in Vichy France</a>, Belknap Press, 2020.

The statelessness pandemic

After a week of violent and destructive protests, Nepal’s President Ram Chandra Poudel on Friday appointed <a href="https://archive.nepalitimes.com/regular-columns/Legalese/justice-in-chief,804">former Chief Justice Sushila Karki</a> as a caretaker Prime Minister to lead an interim citizens' government.&nbsp; Poudel had been in <a href="https://nepalitimes.com/news/what-next-nepal">closed-door discussions since Thursday</a> with youth members who spearheaded the protests, constitutional experts, the House Speaker, and the Army Chief. There was a consensus on the choice of Karki as candidate for interim prime minister, but her swearing-in was stalled due to a disagreement about Constitutional processes for her appointment.&nbsp; Youth delegates and Karki demanded that Parliament be dissolved before the appointment of the caretaker prime minister, while President Poudel had been arguing that Parliament would be automatically dissolved once the new council of ministers announced elections. Representing the GenZ movement, <a href="https://nepalitimes.com/here-now/who-or-what-is-hami-nepal">Sudan Gurung</a> (pictured, below) is said to have insisted that dissolution of Parliament first was non-negotiable because he did not trust the political parties. He is said to have added that he would call his supporters out into the streets, and the President relented. The military’s warning earlier that an emergency would be declared if there was no agreement tonight clinched it.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025091216098_cdd409c5824b578a04f05a43280e3f475d92bf7123d3a4565b4d720768fcc1b3.jpg" data-media-id="editor_3" data-image-id="2025091216098_cdd409c5824b578a04f05a43280e3f475d92bf7123d3a4565b4d720768fcc1b3" data-rendition-name="original" width="1080" height="600" loading="lazy" alt="Sudan Gurung"> <figcaption>Sudan Gurung of Hami Nepali during negotiations.</figcaption> </figure>  With this, Karki becomes Nepal’s first female prime minister, exactly a decade after she became the <a href="https://archive.nepalitimes.com/article/interview/a-woman-is-as-capable-sushila-karki,3375">country’s first female chief justice in 2016</a>.&nbsp; Nepalis, still shocked by the <a href="https://nepalitimes.com/news/nepal-s-8-september-massacre">death and destruction of the past week</a>, heaved a sigh of relief at the announcement, which was greeted as a victory of youth power for political reform led by the GenZ movement. Its initial anti-corruption protest on 8-9 September <a href="https://nepalitimes.com/news/kathmandu-burns-despite-pm-resignation">spiralled out of control into violence and arson</a> nationwide that claimed at least 51 lives. Several other candidates were floated for the caretaker prime minister’s post. Kathmandu Mayor Balen Shah and former head of the electricity utility Kulman Ghising were being considered, but both declined possibly because they want to contest the next national elections. Given her experience in the judiciary and zero tolerance for corruption, Karki was the favourite of various groups within the GenZ campaign.&nbsp; The site of the negotiations moved to the official residence of the president in Shital Niwas from the Nepal Army Headquarters on Thursday. The Army had come under criticism on social media and from civil society for detaining the President and not letting him speak or be a part of the negotiation.&nbsp; This fuelled public perception that the military had a soft spot for a return of the monarchy. There were widespread rumours on Thursday that king Gyanendra, who was ousted after the abolition of the monarchy in 2008, was trying to stage a comeback by piggybacking on the agitation. Writing on X, senior journalist Kishore Nepal revealed that the Chief of Army Staff Ashokraj Sigdel had allegedly asked Poudel to step aside and pave the way for the military to negotiate, to which the President is said to have replied: “I will not resign. Kill me instead and blame it on the protesters. Then you can do whatever you like.” Live broadcast of swearing in of Sushila Karki:&nbsp; <div class="embed-block"><iframe width="560" height="315" src="https://www.youtube.com/embed/53go4OxuOa0?si=Zd89QGIAX8-7Bm75" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" referrerpolicy="strict-origin-when-cross-origin" allowfullscreen></iframe></div>  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025091219094_41b0f97a5925ab6969e1413636bf073ae43262893a55d9c177cb1312dea52f0d.jpg" data-media-id="editor_8" data-image-id="2025091219094_41b0f97a5925ab6969e1413636bf073ae43262893a55d9c177cb1312dea52f0d" data-rendition-name="original" width="1280" height="851" loading="lazy" alt="Sushila Karki swearing in"> <figcaption>President ram Chandra Poudel swearing in Sushila Karki as the 42nd Prime Minister of Nepal.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025091303098_8f2b6f98898c4cd73c271caa51b8e29d679a7385c249380aeb96d7cc2c3f6dba.png" data-media-id="editor_9" data-image-id="2025091303098_8f2b6f98898c4cd73c271caa51b8e29d679a7385c249380aeb96d7cc2c3f6dba" data-rendition-name="original" width="1480" height="924" loading="lazy" alt="Sushila Karki PM"> <figcaption>GenZ representatives with new Prime Minister Sushila Karki after her swearing in.</figcaption> </figure>   <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025091301098_470dbca4f4d34ca4533ce4d160045ffe8e525e98380f6f1e20eb24a6236c6029.jpg" data-media-id="editor_10" data-image-id="2025091301098_470dbca4f4d34ca4533ce4d160045ffe8e525e98380f6f1e20eb24a6236c6029" data-rendition-name="original" width="2048" height="1365" loading="lazy" alt="Sushila Karki PM"> <figcaption>Sushila Karki with supporters including Genz representative Sudan Gurung of Hami Nepal and Sumana Shrestha of Rastriya Swatantra Party.</figcaption> </figure>  COURAGE AND INTEGRITY Sushila Karki served as the chief justice between 11 July 2016 to 6 June 2017, and has been known for her frugal ways. She was a firebrand judge unafraid to ruffle powerful feathers, and as chief justice was behind ruling to impeach for abuse of office a powerful head of Nepal’s anti-graft body in 2016. She wrote that he had ‘<a href="https://archive.nepalitimes.com/regular-columns/Legalese/the-end-of-karkistocracy,827">neither the moral character nor qualifications for the post</a>’. Even before she became Chief Justice, Karki was one of the two judges on the bench that convicted the sitting Minister for Information and Communication, Jaya Prakash Gupta, of corruption in 2012. Then in 2016, a bench including Karki ruled against granting amnesty to former Maoist lawmaker and convicted murderer Bal Krishna Dhungel. Karki was born on 7 June 1952 in Biratnagar. She completed her undergraduate studies at Mahendra Morang College in 1972 before obtaining a postgraduate degree in political science from Banaras Hindu University in India three years later. This was followed by a Bachelor's in Law in 1978 from Tribhuvan University, and she started her law career as an advocate a year later. In 1985, Karki worked as a teacher at Mahendra Multiple Campus in Dharan, and was jailed for participating in the 1990 People’s Movement to overthrow the Panchayat absolute monarchy. She became a senior Advocate at the Nepal Bar Association in 2008 and was appointed an Ad-Hoc Justice at the Supreme Court in January 2009.&nbsp; On Thursday, there were supporters for other candidates for the post sloganeering against Karki’s nomination outside the Army Headquarters. Some on social media were also skeptical of her connection to the Nepali Congress (NC) party. Growing up in Biratnagar Karki was close to the family of B P Koirala, Nepal’s first elected prime minister in 1960. Her husband Durga Subedi was part of a group of underground Congress activists who hijacked a Royal Nepal Airlines plane in 1973, flying it to India to snatch cash belonging to Nepal Rastra Bank in the cargo hold.&nbsp; The money was used for the party’s pro-democracy campaign. Karki has no love lost for the political establishment. In April 2017, the governing coalition under Maoist Prime Minister Pushpa Kamal Dahal <a href="https://archive.nepalitimes.com/article/editorial/lady-justice-sushila-karki,3693">submitted an impeachment motion against her</a> after the Supreme Court overturned his decision to install a favoured police chief, violating succession based on seniority. It was a political move backed by Dahal’s coalition partner Sher Bahadur Deuba of the NC who was waiting to become prime minister for the 4th time. CHALLENGES AHEAD With Karki now in charge of the interim government, she has the daunting task of forming a council of ministers made up of amorphous and disparate groups from the GenZ, technocrats, and current politicians. Karki has said she will not prevent members of her cabinet from contesting elections, which means those with electoral aspirations like Kulman Ghising, Balen Shah and Sumana Shrestha could be asked to join. Karki has her work cut out as she has to get her team members to pull in the same direction to hold free and fair elections. She also has to make sure she has the support of the military without giving the generals too much say, while also smartly maneuvering Nepal’s precarious geopolitical ties with its giant neighbours, China and India. But most of all, the new prime minister must lay the foundations to not just physically rebuild the judiciary, executive and legislature but also ensure that elections will produce a more accountable and efficient government. Read also: <a href="https://nepalitimes.com/editorial/trial-by-fire">Trial By Fire</a>, Editorial

Madam Prime Minister of Nepal

Many had never heard of <a href="https://www.haminepal.org/">Hami Nepal</a>, the organisation that is part of the GenZ movement that did not just topple the government this week, but <a href="https://nepalitimes.com/news/what-next-nepal">pushed Nepal’s political system into new, uncharted territory</a>. It was part of an organic coming together of various youth groups fed up with Nepal’s corruption, mismanagement and lack of accountability. Hami Nepal and its GenZ comrades are now part of the negotiations with the Army to form an interim government. Hami Nepal is a non-profit dedicated to supporting communities and individuals in need, guided by its motto ‘For the People, By the People’. Its core mission is to assist individuals and communities in need, particularly during emergencies and crises, with a focus on directly connecting donors with recipients, and delivering aid efficiently and transparently. It was set up after the 2015 earthquake, but was formally registered and gained recognition in 2020 during the Covid-19 pandemic. Hami Nepal is led by 36-year-old civic activist Sudan Gurung who started the organisation after he lost his own son in the 2015 earthquake.&nbsp; Leading up to the events this week, it played a central role in guiding the demonstrations, using its Instagram and Discord platforms to circulate protest information and share guidelines. Other GenZ groups used their own WhatsApp groups and other fora.&nbsp; Among the 20 or so volunteers is Ronesh Pradhan, who spoke to <a href="https://nepalitimes.com/news/nepal-s-gen-z-protest-turns-deadly">Nepali Times on 8 September </a>morning during the GenZ rally, before the violence escalated.&nbsp; “The voices of young people matter. We can’t keep being ruled by the same old men,” Pradhan said. “Our generation is the future and if there are older leaders in government, they need to be competent and accountable. We are ready to lead this country forward.” Hami Nepal’s earliest visible campaigns include donating more than 400 blankets to Bir Hospital’s Covid unit in 2022, creating a plasma and oxygen bank during the pandemic, and distributing school jackets to children in rural districts. More recently, it mounted a relief effort in response to the 2023 Jajarkot earthquake, reaching over 13,000 families with shelter, food, and medical support. The organisation was also associated with the two-month ‘Save Ghopa’ campaign, demanding effective and smooth administration of the BPKIHS (B P Koirala Institute of Health Sciences) in Dharan. The organisation was also actively engaged in providing rescue and relief during the Kagbeni and Sindhupalchok floods this year. It even sent aid to Turkey after its 2023 earthquake. After the Kavre floods last year, Hami Nepal donated solar lights. Funding for Hami Nepal comes directly from public donations, with a policy of channeling 100% of received funds for aid distribution. Volunteers self-finance administrative costs, and the group publishes detailed expenditure figures, regularly sharing updates and transparency reports through their social media and website which it launched at its Annual General Meeting in Bhaktapur last year.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250911090920_cd40c472bd7e06cc038a2d77a431cba777b6f53e4374a0216c9af2c4feb56c88.jpg" data-media-id="editor_3" data-image-id="20250911090920_cd40c472bd7e06cc038a2d77a431cba777b6f53e4374a0216c9af2c4feb56c88" data-rendition-name="original" width="1080" height="719" loading="lazy" alt="Who, or what, is Hami Nepal?"> </figure>  Following the death of Nepali student Prakriti Lamsal at KIIT University in India earlier this year, Hami Nepal advocated for justice using its Instagram account, raising concern about the safety of Nepali students. Its advocacy platform started with rescue and relief, and Hami Nepal managed to develop a track record for efficient campaigns and transparency in Nepal’s humanitarian landscape. But its work pushed the group to realise that there was a deeper malaise in Nepali society. Its #youthsagainstcorruption campaign on social media platforms gained rapid momentum, and that led to the rally on 8 September. Read also: <a href="https://nepalitimes.com/news/nepal-s-8-september-massacre">Nepal’s 8 September massacre</a>, Shristi Karki The international #Nepobaby trend on TikTok propelled the rally even more, and young Nepalis used it to expose the scions of powerful politicians and politically-connected influencers who were exhibiting their flashy lifestyles on social media while citizens struggled with joblessness, corruption and poor service delivery. Public anger reached a tipping point when the UML-NC coalition led by Prime Minister K P Oli announced a sweeping ban on major social media platforms citing tax revenue, cyber security, and lack of content moderation. Netizens, civil society and media, however, saw it as the latest authoritarian attempt by the government to clamp down on free speech, increase surveillance of citizens and constrict Nepal’s open society. Susmita Khadka, 22, told us at the rally: “Politics is everywhere. Gen Z has the most platforms, and we want a revolution.” Leading up to 8 September, the GenZ movement disseminated information and reassured participants with volunteers readily available for help, medical support, and assistance. It put up a protest support helpline so that students needing assistance could get help. As the protests intensified, leaving at least 20 dead outside Parliament, and forcing Prime Minister K P Oli to resign, Hami Nepal shifted into a mediator role, engaging in talks with officials and seeking GenZ’s views on future leadership.&nbsp; Influencers like TikToker Nimesh Shrestha publicly backed the group, amplifying their voice in ongoing negotiations with the Nepal Army alongside other GenZ representatives. However, as the protests escalated on 9 September, <a href="https://nepalitimes.com/news/kathmandu-burns-despite-pm-resignation">resulting in massive arson and vandalism of public and private property</a>, many GenZ activists disavowed association with the attackers, saying their movement had been infiltrated. The group backtracked, with Gurung saying he was not the leader of the protests.&nbsp; Meanwhile, others accused Hami Nepal for singlehandedly speaking with the Army chief, and said that they did not represent GenZ’s collective voice. Most GenZ supporters backed <a href="https://archive.nepalitimes.com/regular-columns/Legalese/justice-in-chief,804">Former Chief Justice Sushila Karki</a> as their candidate for interim prime minister in an online group. Not everyone in the GenZ movement agrees with that choice, with support for Kathmandu Mayor Balen Shah, even though he has endorsed Karki’s appointment. Dharan Mayor Harka Sampang rushed to Kathmandu on Wednesday to push his own candidacy. Hami Nepal has supported Balen Shah to lead the country for the next five years, not just during the interim period, and have called on the public to share their posts supporting Shah to amplify the message. With the old guard gone, there is a power vacuum with multiple actors with competing interests to fill it. GenZ’s youth-led activism has brought new energy for political reform, but its real test begins now — whether it can unite Hami Nepal and other sections to negotiate with the Nepal Army.&nbsp;

Who, or what, is Hami Nepal?

One Friday night last month, we were swapping stories about Vipassana, a rigorous <a href="https://nepalitimes.com/opinion/comment/practicing-mindfulness-in-schools?fbclid=IwAR2X1T9SNG1tWe61UPqMUgHjOWNZ4U1foJyURLJMrjYAsUdr4u_mz1rmC1U">meditation</a> technique of silent observation, over dinner. We spoke of its ten days of noble silence, of respiration, observation, and sensation.&nbsp; I told them about my first retreat in Lumbini last year when my mind kept getting distracted: ‘What is happening in the outside world? Is <a href="https://nepalitimes.com/here-now/those-were-the-days-knea0341">K P Oli still prime minister</a>? When I emerged ten days later, he was still PM. During my second Vipassana in February this year, I reassured my mind that nothing dramatic could unfold in ten days. Still, my gut knew this country was always one headline away from <a href="https://nepalitimes.com/editorial/trial-by-fire">revolution</a>. By my third retreat, I was confident, even cocky.&nbsp; At that dinner, I joked: “What could possibly change? If Oli survived my first two meditation retreats, the world can hold steady for a third.” I should’ve known better. On 1 September, I was back at Shivapuri for the second time, my third retreat, with no expectations — only hope that ten days of noble silence would peel yet another layer from my mind.&nbsp; Vipassana is a paradox: brutally difficult, yet infinitely generous. It is the tool needed to tame and know your unconscious mind, and to know yourself even a little through it is a profound achievement. My room at Z House had the best view of the Kathmandu Valley. I developed a ritual: press my hands against my cheeks and stare down at the city. The city below looks chaotic, but somehow beautiful in its stubbornness, where pollution and pride coexist. From up there, it looked like no one was free, trapped in their egos, pettiness and misery.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250913090920_9e77930ed911289c05a731605157f402c06249347e33964dc59c58d32dc2a6d6.jpg" data-media-id="editor_3" data-image-id="20250913090920_9e77930ed911289c05a731605157f402c06249347e33964dc59c58d32dc2a6d6" data-rendition-name="original" width="3000" height="1300" loading="lazy" alt="Vipassana during Nepal revolution"> <figcaption>Those undergoing Vipassana in Sundarijal had no idea of the chaos and mayhem the country was undergoing. Photos: AARSALA ADHIKARI(Photo: Sonia Awale)</figcaption> </figure>  Then, softer thoughts of Metta and compassion would emerge. If only every single person could sit in silence and know their breath, just once. Blessed with ten days of Dhamma teachings on universal law, I imagined our 334 patriarchal parliamentarians and the <a href="https://nepalitimes.com/editorial/house-of-cards?%2F">Oli, Deuba, Prachanda trinity</a>. UNSEEN CHAOS On the seventh and the eighth days of Vipassana (8–9 September) there was <a href="https://nepalitimes.com/news/kathmandu-burns-despite-pm-resignation">black smoke rising from the Valley </a>below. Why were people burning all that garbage? There was no traffic on the straight road down from Budanilkantha. There were gunshots, and I assumed locals were shooting at marauding monkeys. I mistook the sound of helicopters at night for flights circling after takeoff.&nbsp; On the ninth day and in the morning of the tenth, it rained heavily. I tried to spot Dharara like I did every day, but the city was shrouded in a blanket of thick black smog. Even after two days of heavy rain, the smoke had not been washed down. This did not make sense, but my mind had returned to the safe harbour of my meditation. Nothing to see here. On the morning of 9/11, the tenth day, as we emerged from silence, the hall outside filled with chatter. Many people left, weeping, overwhelmed by the experience of the past ten days. We joked about our hardships and dreamt of delicious food, feeling a wave of accomplishment after a documentary about how Vipassana had transformed Tihar Jail in New Delhi.&nbsp; The hall radiated with inspiration and hope. Then, as the film ended an assistant teacher made an announcement: “There are serious protests going on in the Valley. K P Oli has resigned as prime minister. There are no cabinet ministers. The military has taken over, and a curfew has been imposed.”&nbsp; The news hit like a lightning bolt. Mental tranquility gave way to gasps of “What the f**k?” In the main Dhamma Hall, some women erupted in applause. We had spent ten days cultivating Metta, only to step out and realise the world had erupted into chaos. We huddled, trying to piece together fragments of what was happening. The Valley was <a href="https://nepalitimes.com/here-now/nepal-turmoil-will-hit-tourism">still covered in black smoke</a>, the main road was still quiet. A neighbour turned up the radio, reporting deaths, destruction and curfew.&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250913050944_ce09e04207ef5eb72ea55800b76df0c16a9d46a3eea957a4ecb0d67e978c2595.jpg" data-media-id="editor_7" data-image-id="20250913050944_ce09e04207ef5eb72ea55800b76df0c16a9d46a3eea957a4ecb0d67e978c2595" data-rendition-name="original" width="1440" height="1200" loading="lazy" alt="Meme doing the rounds on social media"> <figcaption>Meme doing the rounds on social media. </figcaption> </figure>  A first-time meditator, Shivani Karn, overheard a neighbour from wall cross telling his son that people had been shot and that he should not go to school any more. She had wanted to flee the Centre, but stayed on. Stranded foreigners from Argentina to China were bewildered and terrified. Volunteers debriefed us, recounting the shocking details: buildings burning, ministers’ houses ransacked, Oli fleeing, Deuba and his wife beaten up. The leaders were all in the Shivapuri barracks up the mountain. Over 15,000 inmates had broken out of prison. It was a catastrophe unfolding in real time. The city felt ripped out from a nightmare. In the common space, people complained about <a href="https://nepalitimes.com/news/nepal-s-gen-z-protest-turns-deadly">corruption and the ban on social media</a>. But an understanding emerged: both those in power and those who grant it are bound by the law of cause and effect. Driving down from Shivapuri on the morning of 12 September, my heart sank. The smog I had seen was smoke from still smouldering buildings. It was not garbage burning, but the rage of the people. Those were not people scaring away monkeys, but guns that killed innocent lives. The sound of aircraft were actually helicopters rescuing politicians.&nbsp; We drove past Singha Darbar, a charred ruin. Another Vipassana meditator, Anjali Baidya, shared a chilling memory. She recalled being 12 years old in 1973, watching from her home in Makhan Tole as Singha Durbar first caught fire. History had repeated itself 52 years later.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250910140912_e6bf05bfe95f519e05ab8d9016587211b241340fd23a0f9ae728e74747fc5f29.jpg" data-media-id="editor_9" data-image-id="20250910140912_e6bf05bfe95f519e05ab8d9016587211b241340fd23a0f9ae728e74747fc5f29" data-rendition-name="original" width="8064" height="6048" loading="lazy" alt="Nepal in ashes"> <figcaption>Singha Darba, the seat of the government, set ablaze on 9th September. Photo: KAMAL PRASAI</figcaption> </figure>  One Bhatbhateni supermarket after another were scorched, police stations, government offices, once symbols of everyday life. There were soldiers everywhere, not police. &nbsp;Amidst the devastation, a deeper truth settled in. This, too, was Anicca — impermanence. Anicca teaches us that all things are constantly changing, including our thoughts, emotions, and physical sensations. Political systems, power structures, national crises are all transitory. This understanding is crucial for healing. When we cling to the idea that a leader, political system or ourselves are permanent, we set ourselves up for disappointment and anger when it inevitably changes. The Dhamma teaches that responsibility is shared. The anger and fear on the streets are similar to feelings many carry inside. We Nepalis have intergenerational trauma. What I saw was not an abstraction: the gunshots and chaos echoed the terrifying nights of 1 February 2005 in Panauti, a grim replay of the fear I knew as a child at Malpi school, huddling with friends for safety.&nbsp; Read also: <a href="https://nepalitimes.com/news/what-next-nepal">What next, Nepal?</a>, Shristi Karki Our national history is a series of ruptures that become personal landmarks. I was nine years old at my aunt’s birthday party on 1 June 2001, when the celebration was abruptly called off and we were sent home into the silent shock of a royal massacre.&nbsp; This pattern must be broken, and it starts now. The path to national healing must begin with individual healing. We can learn from the story of Angulimala, a violent figure who was transformed by the Buddha’s compassion. The Buddha walked steadily toward him and said, “I have stopped, Angulimala. You must stop too.” Angulimala realised the truth, renounced violence, and was enlightened. Cycles of anger and conflict can be softened and transformed. Nepal’s long-term well-being depends on our ability to approach the Dhamma as a pragmatic tool. Inner calm can help us process collective trauma. By cultivating forgiveness and compassion, we can create a stability that begins within. True healing begins when we stop externalising our pain or intellectualising our emotions, and start nurturing our own inner peace. As the dust settles, the true noise begins: the roar within. We are left with a stark choice: remain trapped in this endless loop of rage, or we can deliberately choose to stop. The Dhamma is not some philosophy for a meditation centre; it is the raw truth of our applied wisdom. <a href="https://nepalitimes.com/news/madam-prime-minister-of-nepal">Sushila Karki, Nepal’s first female prime minister</a>, may have emerged as a new ‘messiah’ but we must begin to take responsibility and accountability. Change cannot come from chaos, it is a conscious effort we must make precisely when it feels most impossible.&nbsp; The path forward is not through the streets, but inward — into the ruins of our own self-righteousness. The disparity and deep-seated grudges are the quiet kindling that have brought this new revolution. The rage on the streets is about suppressed dignity, and a burning hunger for justice.&nbsp; It is time to check the recesses of our minds and hearts, sit down, breathe, and to ask: “When do we stop running, and when do we start healing?”&nbsp; Alisha Sijapati is a writer specialising in cultural heritage, and a former Nepali Times correspondent.

Vipassana during a revolution

Many young Nepalis at the <a href="https://nepalitimes.com/news/nepal-s-gen-z-protest-turns-deadly">GenZ rally on 8 September</a> carried banners that read: ‘Enough Is Enough’. But by the end of the day and into 9 September, the arson and mayhem had gone out of control of the idealistic young activists. As Parliament, Singha Darbar, the Supreme Court, public and private property were <a href="https://nepalitimes.com/news/kathmandu-burns-despite-pm-resignation">torched and looted</a>, ‘Enough Is Enough’ took on a new meaning. What started out as a hashtag-led campaign exposing the luxurious lifestyle and extravagance of the scions of powerful political figures soon snowballed into a larger movement against corruption and impunity. #Nepokids in Nepal metamorphosed into a political reform campaign, which again transmuted on Tuesday into class rage. The Oli-led coalition government’s ban on social media last week forced what was essentially an online movement into the streets. <a href="https://nepalitimes.com/news/what-next-nepal">Hami Nepal </a>and the GenZ platform organised the rally at Mandala on Monday despite information that controversial political forces and other elements planned to infiltrate it. Which they did. By Tuesday afternoon, Kathmandu was being firebombed. The three pillars of state: the legislative, executive, and judiciary were reduced to ashes. Even the fourth estate was not spared, and became the target of unnamed arsonists.&nbsp; The damage was not just to physical buildings, but<a href="https://nepalitimes.com/news/nepal-s-8-september-massacre"> to the national psyche</a>. But just like Hami Nepal emerged from the rubble of the 2015 earthquake, the GenZ movement now has to take the lead in rebuilding from the cinders of 2025. Nepal needs to rise from the ashes, and be reconstructed from the ground up by a new generation with accountable government, equitable and inclusive growth, and an open society. &nbsp; What this week’s upheaval showed, aside from the tragedy of the lives lost and physical destruction, is that Nepalis value freedom of expression and can use it to stand against injustice and keep fighting for reform and progress. Read also: <a href="https://nepalitimes.com/news/what-next-nepal">What next, Nepal?</a>, Shristi Karki  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250911120928_e9cf9abfa8e35f3c074506dfdf94a262b5b311da6863cc2ec7bc3458a983df71.jpg" data-media-id="editor_5" data-image-id="20250911120928_e9cf9abfa8e35f3c074506dfdf94a262b5b311da6863cc2ec7bc3458a983df71" data-rendition-name="original" width="6566" height="4377" loading="lazy" alt="Trial by fire"> <figcaption>Photo: AMIT MACHAMASI</figcaption> </figure>  But there are pitfalls ahead. Some of the same forces that piggybacked on the GenZ rally are now outside the gates of Army Headquarters opposing the consensus candidate for interim prime minister. There are scores of imitation GenZs across the internet with familiar cast of characters from the past. The Army must have learnt from the 1 February 2005 experience that it should remain as a non-political institution of last resort — there cannot be wannabe prime ministers applying loudly for the job at the gates of its headquarters in Tundikhel. The Army was needed on the streets on Tuesday night, when the situation spiralled out of control. But it should now be President Ram Chandra Poudel who must take a more proactive role than he has so far in reestablishing stability. He cannot waste time in appointing an interim government led by a caretaker prime minister of unquestioned integrity to oversee elections. This is also the demand of GenZ activists, who want Parliament dissolved and changes in the Constitution to allow wide-ranging reforms. Changing the Constitution now will mean another shaky rigmarole like the 2008-2015 period. The amendments can be made after new elections. Our Common Ground A transformative transition like this also means a lot of uncertainty with competing interest groups trying to take advantage of the fluid situation. Nepal has gone through these upheavals before (although not on the scale we saw this week) with the 1990 People’s Movement or the 2006 Peace and Democracy Movement. Each time, there was hope that finally elected leaders who fought and suffered for liberation and freedom would deliver.&nbsp; Alas, the Nepali people have been let down every time. It has to be different this time. And who better to lead it than a new generation with hopes, aspirations, energy and resolve to build Nepal anew, led by a caretaker prime minister known for her independence, courage and honesty. In this edition, we carry two op-eds by Sri Lankan and Bangladeshi writers about similar youth-led movements that toppled governments in their countries in 2022 and 2024. Both have important lessons for Nepal’s GenZ. If<a href="https://nepalitimes.com/search?q=justice+in+chief"> former Chief Justice Sushila Karki</a> is appointed to head the interim government, she will be our Mohamad Yunus. But as we saw in Bangladesh, it did not go as smoothly as everyone had hoped. Similar story in the aftermath of Sri Lanka’s Aragalaya movement.&nbsp; There were different triggers in Sri Lanka, Bangladesh and Nepal, but one common strand was a neglected and disempowered citizenry which could not take it anymore. They organised organically through social media to push for change. The wildcard in all three countries is geopolitics, and the competing strategic interests of the India, China, United States triangle — especially with the Trump-Modi tiff. Time is now of the essence. The longer this drags on, the more difficult it will be to find common ground and start rebuilding. Ending the violence does not mean keeping things in a political vacuum.