For a long time, I believed that being able to speak, read, and understand English meant having the power of knowledge. In hindsight, I also realise that if learning English was simply like picking up another language, my journey would have been much smoother and definitely more enjoyable.&nbsp;
I took pride in learning Maithili from my mother and Tharu from my father’s workplace, and those experiences were both fun and fulfilling.
Previous episodes of this column, <a href="https://nepalitimes.com/opinion/angrezi">Angrezi</a>, explain how I struggled with self-doubt, feelings of inferiority, and low self-esteem because of my deficient English language. When I came to the capital, I realised that English held a different significance in this city.&nbsp;
In <a href="https://nepalitimes.com/opinion/angrezi/the-thappad">my village in Sunsari</a>, it was often seen as a way to show off. In Kathmandu, it represented much more than that: it was a source of power, a means of access, and a gateway to opportunities.
During my first visit to Kathmandu in the late 1990s, I listened to a relative unleashing every possible curse word she knew in English to her sister-in-law. That outburst was triggered by the sister-in-law reporting her brother for domestic violence.&nbsp;
I found the sister-in-law to be incredibly courageous in taking that stand. It was also the first time I heard English being spoken among family members within a home, which surprised me. But this family was considered intelligent simply because its members could speak English. Even though I was only 13 at the time, I couldn’t help but question how someone who believed that domestic violence should be hushed up could be considered smart.&nbsp;
When I came to Kathmandu for my Bachelor’s I encountered a few individuals who enjoyed <a href="https://nepalitimes.com/opinion/angrezi/leonardo-and-drew">discussing English films</a>, books, and music, and felt out of place and had little to contribute to the conversations.&nbsp;
At times, I would pretend to engage, while other times I would make excuses to leave early. I also attempted to learn more about the books and films being discussed, but it was exhausting. Despite my silence, I realised that they had information, but lacked deeper understanding.&nbsp;
They seemed captivated by popular music and literature, yet did not grasp the underlying messages those songs and books conveyed. Throughout my nearly year-long <a href="https://nepalitimes.com/opinion/angrezi/from-humiliation-to-humility">work experience at a school library</a>, I remembered there was only one parent who visited. Not a single parent inquired about the types of books their children were reading or what genres excited their interest.&nbsp;
Their primary concern revolved around their child’s English proficiency. Many expressed frustration over their children’s struggle with the language, feeling embarrassed when their children could not communicate effectively in front of relatives and friends.&nbsp;
I recall Wangdi Sir saying that a school is not a language institute. A child may struggle with English, but they may excel in other subjects like science and math. Unfortunately, he struggled to persuade parents who had invested thousands in the hope that their children achieved fluency that it was not that important.&nbsp;
I encountered similar attitudes among parents across the country over the years. Many had moved from rural areas to cities, working tirelessly abroad to afford to send their children to English medium schools. There was also a noticeable bias, as families often prioritised sending sons to these more expensive schools and not their girls.
No wonder, society considers those who can speak English as intelligent, smart, or even a genius. To be sure, mastery of the English language can unlock a wealth of knowledge and provide opportunities for employment worldwide.&nbsp;
However, many do not understand that simply speaking English is not equal to intelligence, if one lacks access to enriching content in literature, art, music, or film. Ultimately, it is an individual’s upbringing, socialisation, choices, and the guidance they receive that plays a crucial role in knowledge and wisdom through English.&nbsp;
The English language is often misinterpreted as a sign of knowledge, not just in Nepal but in other developing countries where education is sometimes prioritised for language skills over true learning.
Ramesh Kumar, an economic journalist with Himalkhabar.com, recently shared on X that Nepali press releases from the World Bank and UN agencies in Kathmandu read like they were Google translated. He noted that hiring communications officers should not solely depend on their proficiency in English, they should also be skilled in the local language.&nbsp;
Relying on Google Translate or AI without understanding the context can lead to lots of embarrassing misunderstandings. Ultimately, all languages serve as tools for expression, but the messages conveyed can vary greatly.
My 5-year-old niece was already speaking English fluently even before she started pre-school. She lives in the village with my parents, where English is rarely spoken unless absolutely necessary. Yet, she picked up the language as if she had grown up in an English-speaking environment.&nbsp;
How did this happen? The secret was her love for cartoons, which she only watches in English. She has been learning both Nepali and English simultaneously, much like I did with Nepali and Maithili. I often wonder how her understanding of being a person, a woman, and a citizen will develop.&nbsp;
Language alone will not shape those identities. I hope we, as Nepalis, can grasp this concept. I also wish that our education system would instill in our children the values of humanity, equality, diversity, and not consider someone ‘civilised’ just because they can rattle off some English.
Anbika Giri is a novelist and author of children’s books in Nepali. Angrezi is her monthly column in Nepali Times about learning English in Nepal.

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English is not the be-all and end-all

This piece is not about Tapasi Pannu’s Bollywood movie, Thappad. But the echo of that slap from childhood still echoes in my ear.&nbsp;
It was the first and only time my father ever laid a hand on me. It could happen again, since Nepali parents have a tendency to believe that no matter how old you are, you are always a child. They can hit you even in your 30s.&nbsp;
My father, a retired high school principal, seldom raised his voice at us while we were growing up. His silence and stern gaze were nevertheless frightening to us youngsters, and struck fear in our hearts.&nbsp;
As children, we never dared speak to him directly. Our mother acted as an intermediary, even in trivial matters like buying a ball-point pen for Rs4.
Read also: <a href="https://nepalitimes.com/news/why-do-so-many-nepali-students-underperform">Why do so many Nepali students underperform?</a>, Anita Shrestha
This was the 1990s, and we all excelled in studies. We were disciplined children who never uttered a curse word. We respect our elders. We were the epitome of well-behaved children.
So imagine our shock when I was subjected to physical punishment from my father for the first time. And it all had to do with my use, or misuse, of the English language.
We started learning English in Grade 4. I had topped not only my &nbsp;class, but the entire school. I could recite what was on any page in my text book. I had a photographic memory.&nbsp;
I excelled not only in academics, but also in General Knowledge. I could rattle off all the countries of South Asia and their capitals and heads of state.&nbsp;
My sister and I were the only two students in our class who had mastered the multiplication table up to 20. One day, our primary school principal announced that only students who knew the table up to 20 could go home, while the rest had to stay back and keep learning until they did. My sister and I found ourselves waiting until evening for our classmates to catch up.
Read also: <a href="https://nepalitimes.com/banner/after-quantity-nepals-education-needs-quality">After quantity, Nepal's education need quality</a>, Prakriti Kandel
I was 9, and also starting to learn to spell simple English words. I took immense pride in my progress because my grandfather did as well. However, it wasn't enough for my father.
That day, I was doing my English homework, while my father and his colleagues were engrossed in a political conversation. One of his colleagues suddenly asked, "Which grade are you in?"
"Fourth," I replied proudly.
He continued, "What is your roll number?" (Ah, the roll number, a prestigious measure of talent in those times.)
"One," I answered confidently.
He then asked me to recite the multiplication tables for 7, 9, 13, 17, and 19. Which I did, and I noticed my father’s eyes gleaming with pride.
My father’s other friend was also interested and asked me what I was writing.&nbsp;
When I responded “English”, he asked me to write out the lowercase alphabet — widely regarded as the more challenging aspect of English writing. I guess he was trying to confirm if I truly deserved the Roll Number 1 position.&nbsp;
To everyone's surprise, I swiftly wrote out the lower case alphabets from a-z. Satisfied, he was about to return to the political conversation when my father abruptly asked me, "Can you spell 'dog' for Uncle?"
“I can,” I said. “D-O-G,”
"And how about 'god'?" my father pressed on. I spelled god, and everyone was impressed.
Then my father asked me to spell ‘bag’. In those days, children attending <a href="https://nepalitimes.com/editorial/ministry-of-education-gets-an-f">government schools</a> in <a href="https://nepalitimes.com/here-now/the-marginalised-on-the-margins">rural Madhes</a> had to carry our books cradled in our left hands. Sometimes, they held the books tightly against their chest with both hands, like parents carrying a child.&nbsp;
School bags were fancy and rare. Only private school students had bags. You could be sure a student carrying a school bag, wearing shoes and a tie would be attending a private school.&nbsp;
I had never carried a school bag, and did not know how to spell it. I looked up at the ceiling and squirmed, and my father’s eyes widened. The lines on his forehead showed disappointment.&nbsp;
It must have been less than a minute, but it felt like an eternity. The more time I took, the more they saw me as unworthy of having Roll Number 1. To escape my predicament, I blurted out: “B-O-G."&nbsp;
That was it. My father rose from his stool and slapped me on my face. No one stopped him. His colleagues tried to console me by urging me to study harder.&nbsp;
Read also: <a href="https://nepalitimes.com/here-now/learning-rubbish-memorising-gibberish">Learning rubbish, memorising gibberish</a>, Yugottam Koirala and Yugeshwor Koirala
I was in shock. I had never imagined that my father would ever hit me. The slap did not just hurt me physically, but left a deep emotional scar. I fell ill with a fever that evening, and everyone knew the reason.
No one said a word to my father. My grandfather consoled me, but said that I needed to study even more diligently. As if I had not been studying diligently before.&nbsp;
I have hated the English language ever since. I never dedicated myself to learning English properly in class. And I hated English even more after we had Thoo (ठू) Sir. But that is a story for some other time.

Anbika Giri

The Thappad

<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171148/636937ae9c7e80680e03fe53jpeg.jpg" alt="" width="1000" height="1000"/>If you enjoyed Mohammed Hanif’s A Case of Exploding Mangoes, it will have prepared you for another scathing satire from the Pakistani novelist on the senselessness of war, the hypocrisy of those who wage them, and the bleeding heart humanitarian contractors who rake it in to mop things up.Red Birds brims with razor sharp verbiage and a plot embedded with glaring absurdities of the perpetual war machine of the military-industrial complex. There is a whiff of Heller in Hanif: the only difference with Catch-22 is that the murderous technology of modern warfare is 60 years more advanced, and America is bombing mud huts in the desert with laser-guided smart ordnance, and not dropping dumb bombs from B-25s.As they turn the pages, readers fly through skies full of flak, eruptions of Hanifisms:‘First they bomb our house, then they take away my son, and now they are here to make us feel all right.’‘If I didn’t take out homes, who would provide shelter? If I didn’t obliterate cities, who would build refugee camps? Where would all the world’s empathy go?’‘They bomb us from the skies, then they work hard to cure our stress … I get PTSD, she gets a per diem in US dollars.’<img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937b19c7e80680e03fe54jpeg.jpg" alt="" width="200" height="174"><figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937b29c7e80680e03fe55jpeg.jpg" alt="" width="500" height="667"><figcaption>Red Birds by Mohammed Hanif Bloomsbury, 2018 INR599, 283 pages</figcaption></figure>This is writing that forces the reader to confront the brutal reality of wars waged by remote control, linking the trigger on the joystick to guts spilling forth, bubbles in pools of blood of the dead and dying. All this far from the oval offices where policies are made, or even from the glass cockpits from which pilots launch video-game missiles at crosshairs on the screen.Major Ellie is one such pilot who crashes in the desert of what sounds and smells like the Afpak border, and fortuitously right next to a ‘fugee camp’ where most of the action in the rest of the book takes place with protagonists like young Momo and his dog, Mutt. The other character (and what a character she is) is a caricature of a USAID worker Lady Flowerbody who is there to do good, and offer bandaid to people her own country has bombed to smithereens. Her developmentese is very similar to the lingo of the lords of poverty we are familiar with in Nepal as well: ‘I am conducting a survey on post-conflict resolution strategies that involve local histories and folklore … to use this community as a laboratory for testing my hypothesis about how our collective memories are actually our cultural capital … ’While the backdrop in A Case of Exploding Mangoes was about Gen Zia of Pakistan who was ostensibly killed by bombs hidden in a fruit crate in the cockpit of his C-130, the setting for Red Birds can be from Timbuktoo to Quetta and everywhere in between where the American military is waging Third World Wars against tiny white figures in real-time infrared satellite imagery.Red Birds lays bares the hypocrisy of not just America’s ‘war on terror’ and the obliteration of countries, peoples, societies. It is also a sad reminder of what the Russians have done in Syria, the Saudis in Yemen, or for that matter what conquerors have done throughout inhuman history.Hanif used to be an air force pilot, and shows us that it is not just history that is a farce. So is the unfolding present.

In Mohammed Hanif’s crosshairs

Nepal has shut down dozens of social media platforms in a move that is widely seen as an effort to tax the revenue they generate in the country, and to control content critical of government. The sites were blocked as of midnight on Thursday, 4 September and affects all Meta products including WhatsApp and Messenger, Threads, and others. Although YouTube, Google and X are also on the government’s list, they were still working as of Friday midday.&nbsp; The government says it took the action after repeated warnings to the platforms to open offices in Nepal, a Cabinet decision last month setting a deadline, as well as a 17 August Supreme Court ruling also requiring them to register and pay requisite taxes. However, the Bill cited in the ban, ‘The Operation, Use, and Regulation of Social Media in Nepal’ has not yet been passed by Parliament. Some social media platforms which were already paying taxes in Nepal even though they are not officially registered, have also been blocked. The move is the latest in <a href="https://nepalitimes.com/news/big-beautiful-bills" target="_blank">a slew of draft legislations</a> designed to undermine Nepal’s open society. A Bill amending the Print and Publications Act would allow district bureaucrats to shut down media. Another draft Bill would allow political appointees to head a new Media Council with the power to revoke the licenses of journalists.&nbsp; A counter-intelligence Bill would let just about anyone in government to arbitrarily tap phones, read emails and trail citizens. On Wednesday the government announced new immigration requirements that would allow it to track the movement of all foreigners in the country. Yet another draft Bill has been set to Parliament to dissolve the <a href="https://archive.nepalitimes.com/news.php?id=10675" target="_blank">Social Welfare Council (SWC)</a> and move registration and monitoring of non-governmental organisations, nonprofits and charities to the Ministry of Social Welfare. Seen in this light, the blockage of social media platforms this week is seen as the latest government attempt to constrict freedom of press. Nepal is one of the few remaining open societies in Asia, and now appears to be drifting towards authoritarianism. The government’s sudden shutdown of social media has been greeted with howls of protest on platforms that still remain open, like Viber and TikTok, as well as in Nepal’s mainstream press. Even senior members of the ruling UML-NC coalition have sharply criticised the move, asking if the government is trying to “turn Nepal into North Korea”.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/2025090508098_a2ab330e403e8418a7006cd5e915607382628dd6984524332bf7b99c74743656.jpg" data-media-id="editor_2" data-image-id="2025090508098_a2ab330e403e8418a7006cd5e915607382628dd6984524332bf7b99c74743656" data-rendition-name="original" width="4280" height="5187" loading="lazy" alt="social media ban in Nepal"> </figure>  The Regional Director of the New York-based Committee to Protect Journalists (CPJ) Beh Lih Yi said in a statement: ‘Nepal’s sweeping ban on social media sets a dangerous precedent for press freedom. Blocking online news platforms vital to journalists will undermine reporting and the public’s right to information. The government must immediately rescind this order and restore access to social media platforms, which are essential tools for exercising press freedom.’ Besides undermining press freedom, blocking social media platforms will also hurt commerce and the economy since so many small and medium business trade through Instagram, Facebook and other platforms. Nepal’s vibrant social media has also been a boost or citizens to assert identity, build solidarity against injustice and play an adversarial role when the mainstream media does not do it. Social media platforms have also become the tenuous link for Nepali families scattered across the world to keep in touch with each other — its importance growing with the increasing size of the diaspora. The government wants social media platforms to register, pay taxes and remove posts on their sites that ‘undermine the national interest and Nepal’s territorial integrity, disturb social and religious harmony’.&nbsp; In response, rights activists have said while there is need for the government to regulate extreme content and hate speech, officials appear to be more intent on clamping down on free speech and trying to force platforms to share the revenue. On Friday, the government had allowed WhatsApp back online, but there were reports that it had instructed the Nepal Telecommunication Authority (NTA) to instruct mobile and internet service providers to block by Friday night all platforms, including Facebook, Instagram, Messenger, WhatsApp, X (Twitter), YouTube, LinkedIn, Reddit, Threads, Snapchat, Pinterest, Signal, Clubhouse, Rumble.&nbsp; Platforms that have registered and are allowed include TikTok, Viber, Nimbuzz, Popo Live, WeTalk, Global Diary and the Nepali portal Hamro Patro. TikTok was banned last year for ‘disturbing social harmony’ and it was lifted after the platform registered its office in Nepal. But even while it was banned, many users simply switched to VPN. Telegram was also banned for ‘financial crimes’ and it has since also been allowed back. NTA officials confirmed that some Asia-Pacific regional offices of platforms, including Meta had been in touch overnight inquiring about the registration process.&nbsp; Nepal is not alone in regulating social media. China bans most Western platforms, Russia and Turkey regulate their and require platforms to locate their data servers in the country. Gulf countries allow social media but keep a tight control on dissent.&nbsp; Experts have said even the government will not dare close down YouTube since so many Nepali individuals and companies make money with posts on that platform, and closing it would also impact on Google and Gmail. Facebook had also just launched a monetisation scheme for videos and reels, and Nepalis uploading content would lose revenue.&nbsp; Blocking the platforms has already hit content creators, influencers and cut small businesses from reaching customers. A survey of social media use in Nepal by Sharecast Initiative showed that 94% of those with smart phones used YouTube, followed by Facebook (92%) while TikTok was in the 50-60% range. X and Instagram were in the single digits. A YouTube ban will also hurt the mainstream media since up to 20% of the revenue of Nepal’s main tv channels came through YouTube. Some 11.1 million Nepalis watch YouTube content every day, the survey showed. ‘For global giants like Meta or Google, Nepal is a small market, and they may not even flinch — but for millions of Nepalis, these platforms are central to daily life, livelihoods, and connections across the world,’ wrote AI consultant Naresh Newar in a LinkedIn post. Some experts said the government’s sweeping ban on social media networks was untenable and the government would be forced to rollback sooner or later. Said editor Shiva Gaunle: “The platforms had given citizens a voice and broken the monopoly of the government, legislators, the courts and journalists over public opinion. This is an effort to reassert that monopoly, but Nepal can never be turned into a North Korea.”

Protest grows against Nepal’s social media ban

At least 15 were killed in a nationwide rally called by Nepal’s youth via social media on Monday to protest corruption and impunity in government. Hundreds of others have been injured in Kathmandu and other cities across Nepal. Fifty of them in Kathmandu are said to be in critical condition, and emergency wards of hospitals ran out of essential supplies to treat them.&nbsp; Two journalists, Dipendra Dhungana and Shyam Shrestha of Kantipur were among those injured as they covered the protesters trying to storm Parliament building. Earlier in the day, tens of thousands of protesters gathered at the Mandala intersection in Kathmandu for what was supposed to be a peaceful gathering to voice outrage against corruption. Rallyists were responding to a call via social media.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250908120948_2652b268dac74e9524a2ca11f320391a33d02233e212e21c1a8ed17210c19a96.jpg" data-media-id="editor_0" data-image-id="20250908120948_2652b268dac74e9524a2ca11f320391a33d02233e212e21c1a8ed17210c19a96" data-rendition-name="original" width="1200" height="1600" loading="lazy" alt="Gen Z protest"> </figure>  However, the rally soon went out of control of the organisers as public anger against the government boiled over because of unpunished corruption in high places, an unresponsive government, and the blockade of social media platforms on Saturday that shut down 26 sites, including Facebook, Instagram, YouTube, X, and other messaging apps. That appears to have been the last straw, and public outrage over the social media ban spilled over into the streets. On Monday, protests turned violent after demonstrators stormed Parliament, set fire to one of its gates, and vandalised property.&nbsp; The police responded with tear gas and water cannons before Kathmandu’s Chief District Officer ordered them to open fire. The government has since imposed curfew in parts of Kathmandu until 10PM. “I didn’t expect the crowd to be this massive. I just came to observe,” said Sanchit Maharjan, a bystander caught in the middle of the violence. “I’m not even Gen Z, but I was hit by tear gas earlier. Still, it feels powerful to see young people standing up.” <div class="embed-block"><div style="max-width: 56vh;"><div style="left: 0; width: 100%; height: 0; position: relative; padding-bottom: 177.7778%;"><iframe src="https://cdn.iframe.ly/api/iframe?url=https%3A%2F%2Fwww.youtube.com%2Fshorts%2FTfzT9WjPOxM&key=87ca3314a9fa775b5c3a7726100694b0" style="top: 0; left: 0; width: 100%; height: 100%; position: absolute; border: 0;" allowfullscreen scrolling="no" allow="accelerometer *; clipboard-write *; encrypted-media *; gyroscope *; picture-in-picture *; web-share *;"></iframe></div></div></div> Graphic images have since flooded the still functioning social media sites like TikTok: students in uniforms soaked in blood, protesters being carried to the nearby Civil Service Hospital, which itself was engulfed in teargas.&nbsp; Young people, some of them students in college uniform, had started gathering at Mandala as early as 9AM, flashing placards with slogans denouncing government corruption. Popular rapper OMG Spark was performing live music at one point. The GenZ protest is only the latest in a series of demonstrations against Nepal’s career leaders who are seen to be incompetent and corrupt. The international #Nepobaby trend on TikTok gave the protests momentum, and 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.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250908120956_0f8ba149e43922fb551ebd63036701e646704dca4277a7e47c7ee4810c3c36ff.jpg" data-media-id="editor_2" data-image-id="20250908120956_0f8ba149e43922fb551ebd63036701e646704dca4277a7e47c7ee4810c3c36ff" data-rendition-name="original" width="2576" height="1932" loading="lazy" alt="Gen Z protest"> </figure>  Young Nepalis on social media were posing questions such as: ‘Where does our tax money actually go?’ or ‘Why does the budget vanish into thin air?’ Public anger reached a tipping point when the UML-NC coalition led by Prime Minister &nbsp;K P Oli announced a sweeping ban on major social media platforms citing tax revenue, cyber security, and lack of content moderation.&nbsp; 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 clamp down on Nepal’s open society.&nbsp; “Politics is everywhere,” said 22-year old student Susmita Khadka who was at the protest. “Gen Z has the most platforms, and we want a revolution. I believe as long as protests remain peaceful, they can be incredibly effective. But when it turns violent, it creates a Cobra Effect—where it actually makes it worse.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250908120948_cb24f18c947f13e5df9fb4f6ac28e77c7188f0eaa2390b57810b91cd8e66488a.jpg" data-media-id="editor_3" data-image-id="20250908120948_cb24f18c947f13e5df9fb4f6ac28e77c7188f0eaa2390b57810b91cd8e66488a" data-rendition-name="original" width="1200" height="1600" loading="lazy" alt="Gen Z protest"> </figure>  She added that the protests could have been more peaceful. “I wish there were more organised banners, collective sit-ins where people actually ask for our opinions and listen to our needs. Repetitive slogans and one-day marches won’t bring real change.” As the violence went out of control, the Nepal Army was deployed outside Parliament and a curfew was declared on the road leading to the airport. Organisers Hami Nepali requested demonstrators to go home, and said that those who stormed Parliament were not associated with them, hinting that the rally had been infiltrated by radical groups. Demonstrations have also erupted in major cities including Butwal, Chitwan, Pokhara, and Birtamode. The District Administration Office (DAO) in Kaski has imposed a similar curfew in Pokhara where the police have opened fire, injuring some protesters. Says Ronesh Pradhan of Hami Nepal who led the protest: “The voices of young people matter. We can’t keep being ruled by the same old men. 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.” <div class="embed-block"><div style="max-width: 56vh;"><div style="left: 0; width: 100%; height: 0; position: relative; padding-bottom: 177.7778%;"><iframe src="https://cdn.iframe.ly/api/iframe?url=https%3A%2F%2Fwww.youtube.com%2Fshorts%2FTfzT9WjPOxM&key=87ca3314a9fa775b5c3a7726100694b0" style="top: 0; left: 0; width: 100%; height: 100%; position: absolute; border: 0;" allowfullscreen scrolling="no" allow="accelerometer *; clipboard-write *; encrypted-media *; gyroscope *; picture-in-picture *; web-share *;"></iframe></div></div></div> &nbsp;

Nepal’s Gen-Z protest turns deadly

Unlike many countries, there is not much incentive in Nepal for the private sector to fund charities and non-profits. Donations and grants are not tax-deductible.
Yet there are corporate entities that have Corporate Social Responsibility (CSR) in their portfolio of activities through foundations that they have set up. Some do it loudly to gain public relations mileage, while others are quiet about their <a href="https://nepalitimes.com/opinion/comment/norway-supports-himalayan-climate-research?mdrv=www.nepalitimes.com&amp;=1">generous support</a>.
The CSR outlay of factories and manufacturing companies is regulated by Industrial Enterprise Act (IEA), while the Nepal Rastra Bank oversees grants banks and financial institutions contribute and requires them to set aside 1% of their net profit for CSR activities.
The guideline requires banks and financial institutions to donate to activities covering education, health, environment and financial literacy, among others. Recently, the Supreme Court directed the government to formulate a Bill in the parliament to standardise and regulate the private sector’s CSR activities.
“We receive guidelines from Nepal Rastra Bank and follow them,” says Pranisha Shrestha who heads the CSR Department at NMB Bank. “We have got a notice about updates on those guidelines, and we will adapt accordingly.”
<a href="https://nepalitimes.com/news/greening-nepal-s-tourism">Environmental sustainability </a>is one of the important components of CSR for Nepali companies, and there have been many initiatives aimed at urban renewal. One of the most visible is of the telecommunication company Ncell, which is among Nepal’s largest taxpayers.
Five years ago, Ncell adopted a 6km stretch of the Ring Road from Ekantakuna to Koteswor-Kalanki, planting 12,000 saplings. They have now grown into<a href="https://nepalitimes.com/opinion/seeing-the-forest-and-trees-in-nepal"> a thick forest</a> along the embankment of the road.
Not only is the lush greenery in an overbuilt part of Lalitpur soothing to the eye, it also helps in reducing temperature within <a href="https://nepalitimes.com/news/in-the-heat-of-the-moment-5xcycyot">the urban heat bubble</a>, and also contributes to reducing air pollution and traffic noise.
“We started a pilot project along 600m of the Ekantakuna section of the Ring Road during the pandemic,” recalls Bishakha Lakshmi Khadka, Director of Corporate Communications and Sustainability at Ncell. “It went really well, and after that we extended the<a href="https://nepalitimes.com/here-now/saving-cities-with-trees"> tree planting</a> and upkeep to Kalanki.”
Sustainability also means making younger Nepalis aware of <a href="https://nepalitimes.com/banner/natures-fragile-gift-to-nepal">the value of nature </a>and environmental sustainability, which is why Ncell has also undertaken a Green School initiative in and around Kathmandu Valley. Besides its One-Tree-One-Youth and 1 Million Trees campaigns, the initiative also aims at behavior change about littering with its waste hackathon in schools.
“The young students can be catalysts with a multiplier effect beyond their schools to society at large, and it has inter-generational impact into the future,” explains Khadka.
Indeed, while <a href="https://nepalitimes.com/banner/tree-mendous">Nepal has doubled its forest cover </a>in the past 30 years to 46% of the country’s area, urban centres like Kathmandu do not have much open spaces and greenery left. And that is where companies like Ncell, Jawalakhel Group of Industries, and others have focused on CSRs.
NMB Bank also runs financial literacy programs for youth where they can learn more about social media safeguards, digital payment systems, with a focus on safety and security. Such training not only helps build skills for the future but also protects young Nepalis from online crime.
“<a href="https://nepalitimes.com/opinion/protecting-children-from-anti-social-media">Threats to young minds through social media</a> use are growing as platforms feed algorithm-driven content,” says Shrestha. “We felt media and digital literacy are important in all seven provinces not just to protect young people, but also give them the confidence to use digital financial systems.”
The bank has a special focus on women in leadership programs, and provides scholarships provided in schools across Nepal on environment and sustainability in higher education. Health is another sector where private companies have worked with donating medical equipment, sponsoring health camps and conducting blood donation drives.
CSR or PR?
Other companies heavily involved in CSR include NIMB Bank which contributes to heritage conservation and education, Buddha Air helps farmers in Morang to increase productivity, VOITH with its motto ‘Little things We Do’ provides scholarships to students and has gifted &nbsp;vehicles to hospitals and nature conservation groups, Dwarika’s Hotel promotes organic farming and zero waste initiatives, heritage conservation and helps revive traditional handicrafts.
Although some CSR activities have been criticised for masquerading as PR and for greenwashing, many Nepali companies are actually contributing to improve the situation for individuals in need and underserved communities.
It also brings a sense of accountability to the corporate sector so they look beyond shareholder profit with greater involvement in the public good. In Nepal, where government delivery mechanisms are not up to speed in the social sector and environmental sustainability, CSR is a vehicle for public-private partnerships.
Collaboration with the government is an important aspect of these initiatives since that allows localised campaigns to be scaled up by showing what is possible. For example, the three Metropolitan Cities of the Valley and other private companies are trying to emulate what Ncell has achieved on the Ring Road.
“The Ring Road plantation project has been massively successful,” says Khadka “We were recognised by the Lalitpur Metropolitan City and the Forestry Department for adding greenery to what would have been just an asphalt strip.”

Corporates responsible to society

<a href="https://www.youtube.com/watch?v=x2fZXyjsE28" target="_blank">Yog Narendra Malla</a> became king at age 18, and ruled Patan from 1684-1705 — his reign marked by a cultural and architectural renaissance of the city state. He put up a statue of himself in the palace square with a little bronze bird sitting on the guardian serpent above his head. It is said he told his subjects that he would look after their welfare till the day the bird flew off. During<a href="https://nepalitimes.com/here-now/lessons-not-learned-from-2015-o2etq6zu"> the 2015 earthquake</a>, the pedestal collapsed and the statue was damaged. The bird was lost, only to be located in a pile of debris and reinstated when the <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/piece-by-piece-patan-darbar-square-reconstruction,3782" target="_blank">statue was consecrated</a> two years later. <div class="embed-block"><iframe width="560" height="315" src="https://www.youtube.com/embed/x2fZXyjsE28?si=jYfIb4p6zCLXYQ1T" 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> History remembers Yog Narendra Malla as a wise king, but like most<a href="https://nepalitimes.com/here-now/preserving-king-birendra-s-family-home"> royalty of the day</a>, he had a weakness for women. He is supposed to have consorted with 30 queens and numerous concubines. At least 33 of them self-immolated themselves on the king's funeral pyre when he died, adhering to the prevailing <a href="https://archive.nepalitimes.com/article/review/Jhola,947">practice of sati</a>. When Yog Narendra Malla’s favourite queen found out that he was carrying on with yet another woman, she got the local community of the Kwelachhi neighbourhood to stage a shadow sex play to quite literally expose his unfaithfulness. Actors enacted the explicit exploits of the king and his mistress, a bright butter lamp projecting the moving shadows of their lovemaking on a thin white drape to entertain those gathered in the square below. The queen made sure that the show was designed to face the home of the king’s paramour to shame them both. She also paid for a group to chant a bhajan with lyrics that ridiculed the king’s extramarital affair. The Jhyalcha Guthi community trust that the queen set up three-and-half century ago is still active to this day, and performs the annual shadow play in the same building in Kwelachhi the day before <a href="https://nepalitimes.com/banner/the-legend-behind-the-myth-of-indra-jatra">Indra Jatra </a>every year. This year’s show is on Friday evening, 5 September. The opening lines of the chants that accompany the play are the same words approved by the queen all those years ago: “Raja Yog Narendra ya aparadh…” (King Yog Narendra’s crime…) The community leader of the Kwelachhi neighbourhood, 62-year-old Baburaja Awale, explains the importance of the event: “This Jhyalcha is our<a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/saving-the-intangible,3303"> intangible heritage</a> and oral history. We do not have a written format, it has been passed down from generation to generation. Every word of the bhajan is the story of King Yog Narendra Malla.”  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20250904070952_249e85b32cbd99bb8515151557e0ec1a65d44a34ef1aacabaaeb469622d12664.jpg" data-media-id="editor_8" data-image-id="20250904070952_249e85b32cbd99bb8515151557e0ec1a65d44a34ef1aacabaaeb469622d12664" data-rendition-name="original" width="1750" height="1167" loading="lazy" alt="Sex and the city of Patan"> <figcaption>The statue of Yog Narendra Malla being reinstated after it toppled in the 2015 earthquake. Photo: GOPEN RAI/ NEPALI TIMES ARCHIVE</figcaption> </figure>  Jhyalcha Pyankha, as the ceremony is called, starts with a puja for the Bhimsen — the god of wealth and prosperity, a popular <a href="https://nepalitimes.com/here-now/the-homecoming-of-nepal-s-gods">deity in Patan</a> who has a temple dedicated just to him in the palace square. This is immediately followed by a bhajan of Bhairab performed with <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Buzz-house,670">traditional Newa musical instruments</a>. Community members serve snacks consisting of samay baji beaten rice, water buffalo chunks, soybean, green veggies, lentils, ginger, garlic and aila liquor. “In the first act of the shadow play, the man initiates the lovemaking, and in the third it is the woman,” says Laxmi Lal Awale, also a member of the trust that organises the show. The shadow action is all uncensored, but interspersed with <a href="https://nepalitimes.com/review/between-the-sacred-and-everyday">scenes of everyday life</a>: the woman is spinning a thread, the king is going about his royal chores, and the two sit down to share sanacha fermented pickle that is popular this time of year. <div class="embed-block"><iframe width="560" height="315" src="https://www.youtube.com/embed/qZ3twuG1wNQ?si=yRfkoC3A-X9cIl8r" 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> “Back then, there was no tv, films or YouTube, and yet we managed to stage the shadow play using our own resourcefulness,” says Baburaja Awale. “It is important to continue the tradition.” The challenge now is to ensure that the<a href="https://nepalitimes.com/opinion/the-reign-of-the-god-of-rain"> younger generation takes over</a>, learning the lyrics of the ancient bhajan. The dafa khala group that performs all over Patan during festivals and religious events is now training teenagers to play the musical instruments and act in the shadow play. The Jhyalcha was staged even after the 2015 earthquake when the falcha where the bhajan is performed collapsed and they made-do in a tin shed. The structure was later rebuilt with a grant from the group, Photo Circle. Lalitpur Metropolitan City sets aside a budget of Rs50,000 to organise the Jhyalcha Pyankha every year, but this is not enough and is supplemented by individual donations. The performers including musicians and actors are all volunteers, and take part in it because it is their community duty. The erotic shadow play was way ahead of its time, not just in its graphic content but the use of contemporary local technology as well as improvisation and pure imagination. Says Laxmi Lal: “Whatever its origin in the legend of King Yog Narendra Malla and his queen, Jhyalcha also served as a medium of <a href="https://nepalitimes.com/here-now/lets-talk-about-it">sex education</a>. In the past, women were discouraged from watching the shadow play, but today everyone is welcome, we all watch it together.” Jhyalcha Pyankha Kwelachhi, Chyasal, Patan 7PM onwards Friday, 5 September