In the middle of a rainstorm, surrounded by forests and temples, Jung Bahadur faces off against the fearsome masked Lakhe Aju in a boss scene in the new Nepali video game, Jange. Wild red hair thrashing about, eyes glowing, Lakhe Aju pursues Jung Bahadur, who is dressed in a red shirt, blue cape, and a bird of paradise shripech crown. Jung is trying to avoid taking damage, while getting some hits of his own on the mythical demon. The Lakhe hurls fireballs that have to be dodged.&nbsp; The larger story at play here is a fictional, extrapolated historical Nepal where the country is under attack by infected aliens. Jung Bahadur, on horseback, wields a sword against the invaders.&nbsp; This is digital artist Ashim Shakya’s newest video game project that uses interactive gaming visuals to bring alive Nepali history and culture. &nbsp;&nbsp;  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20240923140924_82e368d0acd6eb89202124df358ab76e582b6e61efe5cafe56d85c44ad96ad28.jpg" data-media-id="editor_0" data-image-id="20240923140924_82e368d0acd6eb89202124df358ab76e582b6e61efe5cafe56d85c44ad96ad28" data-rendition-name="original" width="2250" height="2079" loading="lazy" alt="Ashim Shakya | Allare NT"> </figure>  It is a work in progress, and we find Shakya working solo in constructing the game, integrating his many interests and talents in digital art, 3D modelling, music, video, and game development. It has been six years since he started the Jange project, and he documents recent progress on his YouTube. When he prepares a new aspect of the game, like vehicles, earthquakes or the Lakhe fight scene, Shakya uploads the sequence. “As the protector of Kathmandu Valley, Lakhe Aju is patrolling the borders of his domain and tests Jange’s might to decide whether to bless or devour him,” Shakya explains.&nbsp; Even Jange is a detour from another more lengthy, complex project called Allare, which translates to ‘directionless bum’ or words to that effect.&nbsp; Shakya explains: “Allare is about a young man who gets into a lot of trouble in his village and moves to old Kathmandu, where he must dabble in crime and struggle in order to shape up.”&nbsp; Allare is set in Kathmandu Valley in the 1960s, and has period visual elements like vintage blue jeeps, rattly buses, bicycles, and dirtbikes. Characters in the game are clad in traditional wear, and will talk to the player in Nepali when approached.&nbsp; A drunk character named Twake occasionally spews slurs, threats and starts fights. Shakya experimentally leveraged his YouTube audience to voice the drunk character, and received many &nbsp;enthusiastic submissions.&nbsp; It is obvious from the gameplay that a lot of effort has gone into it, and this is even more striking because Shakya is working on it all by his lonely self.&nbsp; “It is easier for me to do all the parts myself, instead of explaining what I want to someone else,” says Shakya, who used to be better known as a Nepali pioneer in digital art.&nbsp; Shakya puts in 16-18 hour days, breaking only to eat or to stretch. "Coffee helps, and if I hit a creative block I switch attention to making music, or to do client work.”&nbsp; Shakya is self-taught in skills and software tools in his workflow. He uses Maya and Nomad Sculpt to make the 3D models, then Photoshop and Procreate for their textures, and Unreal Engine and Blueprints for programming and game logic. Shakya draws from his previous experience in game development, having published on Google Play Store for Android devices. One of them is titled Flight: The Valley, described as ‘an offline meditative flying adventure’ where a player can become a monk that turns into a raven in Kathmandu.&nbsp; Two other games, Didi and Urban Legends - Survival, are also exploratory 3D games that feature models of Nepali buildings and objects. Urban Legends, in particular, is available for free, has registered over 100,000 downloads and has earned a 4.0 star rating. &nbsp; Jange and Allare will be released first on PC and then perhaps adapted to console and &nbsp;mobile. Given Shakya’s artistic skill set, his ability to integrate them, the time and effort he has put in, and his approach to story and community engagement means aficionados here and abroad can soon play exciting games that also pay tribute to the legends of old Kathmandu. &nbsp;

Vishad Raj Onta

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Turning legends into games

<figure><img width="2880" height="2048" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151128/636a679a9c7e80680e0599e7jpeg.jpg" alt=""/><figcaption>Photo: SAKINA ABIDI</figcaption></figure>When asked how he balances writing about Kathmandu <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Kathmandu-wont-let-go-of-me-samrat-upadhyay,3649">while living abroad</a>, <a href=":/archive.nepalitimes.com/news.php?id=17243#.XgRLnpP7TOR">Samrat Upadhyay</a> asks: “What do we mean by authenticity? According to whom?”“I come here often enough,” he says. “I did spend my formative years here. I understand the ubiquitous Nepali character, if there is one. Authenticity is such a curious term that implies there is like this one Nepali culture.”Upadhyay arrives at Himalayan Java in Thamel for the interview nursing a cold, a day after an award ceremony for a <a href="https://lalitmag.com/writing-nepal-2019-a-short-story-contest/%5d">short story contest of La.Lit</a> magazine, where Upadhyay was the sole judge.Popularly known as the <a href="http://archive.nepalitimes.com/news.php?id=12241#.XgRCZpP7TOR">first Nepali-born writer to be published in the United States</a>, Upadhyay is Nepal’s most accomplished English language novelist, with seven books and various accolades.When Upadhyay started out, there were few people in Nepal writing in English. “There was no sense of community. There was nothing like La.Lit or <a href="http://qcbookshop.com/">Quixote's Cove</a>.” Now, he says, there are not just more people writing, but more people serious about writing – going on retreats, winning fellowships and getting published both here and abroad.We circle back to his depiction of Nepal and if he is afraid of missing something when he is away. “I don’t mean to say I don’t need to keep up at all, as if Nepal has remained ossified,” he adds, “but I am also not walking around with some mental diary saying ‘Okay, let me figure out what has changed and what has not.’ I just absorb things.” <figure><img width="995" height="1000" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221108151128/636a679d9c7e80680e0599e8jpeg.jpg" alt=""><figcaption> </figcaption></figure>Like many others who write about their home countries in English, Upadhyay is often criticised for <a href="http://archive.nepalitimes.com/news.php?id=4483#.XgRLnpP7TOR">catering to a western audience</a>. His writing has also been characterised as one that <a href="http://archive.nepalitimes.com/news.php?id=4393#.XgRCT5P7TOR">injects sex where it doesn’t belong</a>, with readers <a href="http://archive.nepalitimes.com/news.php?id=4321#.XgRNHpP7TOQ">falling on both sides of the critique</a>.For his part, Upadhyay seems more concerned about <a href="http://archive.nepalitimes.com/news.php?id=4924#.XgRLn5P7TOR">pushing past what is publicly shunned</a> in what he considers traditional culture. He says La.Lit’s Writing Nepal 2019 shortlist had two stories that explicitly explored sexual boundaries: “People are becoming braver and bolder, expanding the notion of what it means to be Nepali.”Transcending language is an issue too. Writers try to overcome the barrier in their own way, whether it’s by <a href="https://www.nepalitimes.com/latest/debut-novelist-lets-afghans-speak-for-themselves/">publishing an entire chapter in their native script</a> or by approximating their language’s syntax quite literally into English.“That’s the craft of writing for those of us who write in English about a landscape where the majority of the people are not speaking English constantly,” Upadhyay says. “It is kind of a judicious thing you do. I believe language is fairly malleable.”It may depend on your command over your language, but it also speaks to who your intended readership is. Upadhyay waves off pages of Nepali dialogue with footnotes (‘It’s so passé’) describing it as something that will not reach a wider audience. On the other hand, he does not have his work translated into Nepali – although he has received, and rejected, samples by other people, yet found his own attempt at translating to take too long.  “I thought, ‘Do I want to spend like two years translating my own work or do I want to spend two years writing a new novel? Which would be more pleasurable for me?’ The answer was obvious.”His latest novel? “It’s still a work in progress,” says Samrat Upadhyay, “I am working on, I guess you could call it some type of a dystopian novel set in Nepal … Not full fantasy. It has strange moments, which I have enjoyed writing.”

Writing about Nepal from afar

https://www.youtube.com/watch?v=W-sFnHEoH5U&amp;t=63sAsk a person in China about Nepal, and the answer is mostly that it is a happy Himalayan country of Buddhism and mountains. Justin Zhao and Liang Ye have decided that is not enough for the 400,000 Chinese tourists that are expected during <a href="https://archive.nepalitimes.com/article/nation/bringing-in-two-miilion-tourists,3551" target="_blank" rel="noopener">Visit Nepal Year 2020</a>. When they first arrived in Nepal as tourists themselves, the duo decided that the country had a lot more to offer. Many more Chinese would visit if they knew about the culture, history, <a href="https://www.nepalitimes.com/banner/prithvis-earthy-art/">art</a>  and <a href="https://www.nepalitimes.com/here-now/the-life-and-times-of-arniko/" target="_blank" rel="noopener">architecture of Nepal</a> . Zhao and Ye have set up <a href="https://www.facebook.com/himalayanlight/" target="_blank" rel="noopener">Himalaya Light Culture House</a> in Jhonche to exhibit and propagate Nepali art, modern paintings, historical books and local handicrafts. By deliberately locating in the former <a href="http://archive.nepalitimes.com/news.php?id=7121#.XCSzoVUzaUk" target="_blank" rel="noopener">Freak Street</a>, not Thamel, the two wanted to reboot Nepal’s tourism brand among mainlanders.Read also: <a style="background-color: #ffffff; font-size: 15px; letter-spacing: 0.01em;" href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/chinese-ink-wash-paintings-in-Nepal,2622, Justin Zhao" target="_blank" rel="noopener">Nepal in ink and brush</a> <figure><img width="1400" height="788" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937c59c7e80680e03fe5bjpeg.jpg" alt=""/><figcaption>NORTHERN LIGHT: Justin Zhao and Liang Ye (below) with their art gallery in Jhochhen and Boudha. They call themselves “volunteer envoys” working to improve people-to-people ties between China and Nepal. Photos: Ruixue Zhang </figcaption></figure>It is easy to miss the signboard for Himalaya Light Culture House amidst the thangka and scarf shops, the momo eateries and bars in this street off Darbar Square that used to be the haunt of <a href="https://nepalitimes.atavist.com/feeling-groovy" target="_blank" rel="noopener">hippies</a>. Through a narrow passageway, after turning right on a sundeck, is the Culture House.“No wonder so few people visit our Culture House, even I sometimes get lost,” jokes Ye, who was at Darbar Square when the <a href="http://archive.nepalitimes.com/article/nation/Monumental-loss,2215" target="_blank" rel="noopener">2015 earthquake destroyed the monuments</a> here, and remembers weeping when he saw the devastation.For his part, Zhao has been to Nepal 18 times since 2013, and cannot seem to stop coming back. He was drawn by Kathmandu’s rich heritage, sculpture and handicraft, and decided to establish a new museum, guest house and restaurant here. Zhao says that after the earthquake, many Chinese gave up their businesses and went back, so he had to start from square one. But now he is one of the most influential persons for trans-Himalayan cultural exchanges.  <img width="1400" height="788" src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171152/636937c89c7e80680e03fe5cjpeg.jpg" alt="">Ye, 36, used to be a doctor, first came to Kathmandu in 2014, became a travel writer. “At first, I chose Nepal because of its tourism potential, but now Nepal is like my lover,” he admits, smiling. After seeing the <a href="http://archive.nepalitimes.com/blogs/kundadixit/2015/05/27/a-month-that-felt-like-a-year/" target="_blank" rel="noopener">devastation in 2015</a>, Ye started posting scenes of the damage on Chinese social media to explain that Nepalis revered Lord Shiva the creator and destroyer, and saw the earthquake as part of another divine cycle. The posts helped spread a huge response in China for relief aid. Zhao has always been fascinated by <a href="https://www.nepalitimes.com/banner/the-craft-of-art/" target="_blank" rel="noopener">Nepali modern art</a> and wants to bring it to the attention of Chinese collectors. “Nepali artists are deeply rooted in their society, and their work carry socio-cultural meanings,” explains Zhao, “but the average Chinese tourist only knows about <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/Buzz-the-art,671" target="_blank" rel="noopener">thangkas </a>and wood c<a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/a-craving-for-carving,3637" target="_blank" rel="noopener">arvings.</a>”Ye has been in Nepal long enough to understand geopolitical sensitivities. “Nowadays, the relationship between China and Nepal is like friends while Nepal and India are like brothers,” he says diplomatically, “brothers can fight but will always be brothers. China will always be a close friend.”Ye and Zhao say they want to go beyond government-to-government links to be China’s “volunteer envoys” to connect the peoples of China and Nepal. In the past three years, Zhao has taken young Nepali artists to China, held exhibitions and discussions about paintings and music. Zhao’s father Zhao <a href="https://archive.nepalitimes.com/article/Nepali-Times-Buzz/chinese-ink-wash-paintings-in-Nepal,2622" target="_blank" rel="noopener">Jianqiu</a> is a famous Chinese artist whose exquisitely detailed ink and brush paintings of Nepal’s mountains and Kathmandu’s temples have been exhibited in Beijing and Kathmandu.Tourism in Nepal has gone through many phases: the world jet-set ‘discovered’ Nepal in the early 1960s, the <a href="https://www.nepalitimes.com/here-now/the-gangster-of-love/" target="_blank" rel="noopener">hippies </a>came in the 1970s, trekkers and budget travelers after that. Ye and Zhang perhaps represent a new breed of Asian tourists who are drawn by Nepal’s unique natural and cultural heritage, as well as its modern creativity.

The Chinese are coming

<figure><img src="https://superdesk-pro-c.s3.amazonaws.com/sd-nepalitimes/20221107171116/63692f929c7e80680e03c0b1jpeg.jpg" alt="" width="1400" height="1070"/><figcaption>Photo: Kunda Dixit</figcaption></figure>Dasain is here again, a festival of shopping, family reunions, feasting – and controversies. Fierce debates again rage online and offline about whether <a href="https://archive.nepalitimes.com/article/nation/dasain-goes-global,3950" target="_blank" rel="noopener">Dasain </a>is indigenous or not, if there should be so many days off. But the loudest arguments in recent years are about the <a href="https://archive.nepalitimes.com/article/nation/ode-to-goat,3321" target="_blank" rel="noopener">cult of animal sacrifice</a>.Going by previous trends, almost a million goats, sheep, buffalos and poultry will be killed during the fortnight of festivities. Not all are ritually sacrificed, some are slaughtered by butchers to meet the <a href="http://archive.nepalitimes.com/article/nation/The-goat-rush,3320" target="_blank" rel="noopener">increased Dasain demand for meat</a>.Maya Thapa and her husband sell goats, sheep, chicken and ducks at the animal market in Kalanki. She says: “Dasain sees a peak in sales. During other times of year, we mostly supply animals to slaughterhouses, but in Dasain the animals are sold for household sacrifices.”Read also: <a href="https://www.nepalitimes.com/?p=14800&amp;preview=true" target="_blank" rel="noopener">Octoberfest</a>, EditorialMost Hindu sacrifices do not involve animals at all, but <a href="https://archive.nepalitimes.com/article/nation/vegetables-and-famous-veggie-dishes-this-Dasain,3951" target="_blank" rel="noopener">vegetables </a>or dairy products. But in Nepal, the Kali cult manifests itself in <a href="http://archive.nepalitimes.com/news.php?id=16522#.W782MXszaUk" target="_blank" rel="noopener">animal sacrifices</a> which are not just killing for the sake of killing, but hold a larger symbolism. By sacrificing goats and buffalos, devotees believe they are killing self-centredness and malice – humans are removing the animal instincts present in themselves.Cultural historian Madan Mohan Mishra explains that sacrifices are a sign of respect to the Goddess Durga (in her various forms such as Kali, Bhawani, Mai) to confront and defeat the Mahisasur buffalo demon. His killing is represented by sacrificing multiple buffalos in front of Durga temples around Nepal at Dasain.Read also: <a href="https://archive.nepalitimes.com/article/nation/ode-to-goat,3321" target="_blank" rel="noopener">Ode to goat</a>, Ketan DulalPriestess Mohan Maiya Jha of the Char Narayan and Bhai Dega temples in Patan adds: “Human sacrifice used to represent the ultimate sacrifice – there was nothing to hold one back from attaining true liberation (moksha). But human life is much too precious to be left to religious symbolism which is why the practice was replaced with animal sacrifice. As social consciousness evolves and the times change, the practice of animal sacrifice may also die out.”But she is opposed to the protests against sacrificing animals and the ruling of the Supreme Court to ban animal sacrifice at the <a href="http://archive.nepalitimes.com/article/nation/Overkill-in-Gadhimai,1794" target="_blank" rel="noopener">Gadhimai festival</a>. “There should be no interference in religious traditions. Protests and the courts cannot start or end a custom. Such matters, good or bad, must be left to society.”However, the cult of animal sacrifice goes beyond religious customs. Webb Keane, Professor of Anthropology at University of Michigan, makes the case that sacrificing animals came about after humans evolved as natural hunters and possessed predatory instincts.Read also: <a style="font-weight: bold; letter-spacing: 0.15px; background-color: #ffffff;" href="http://archive.nepalitimes.com/news.php?id=16522#.W782MXszaUk" target="_blank" rel="noopener">Animal fights</a>, Rabi ThapaBut as societies evolved and institutionalised religions developed, such taking of life for food came to be regarded as morally wrong as humans were capable of producing food through agriculture without the need for violence. Early civilisations therefore developed ritualistic sacrifices to the Gods to justify the killing of animals for meat.The hunter instinct is deeply rooted in humans to this day, and most religions, tribal and mainstream, possess one form of sacrifice or the other – in Islam it is Qurbani, in Christianity the sacrificial lamb, and in Hinduism the Bali.“Animal sacrifices are not unique to any one religion – it is a universal theme driven by our innate animal instinct,” says Keane.Read also: <a style="letter-spacing: 0.15px; background-color: #ffffff; font-weight: bold;" href="http://archive.nepalitimes.com/news.php?id=14100#.W782NnszaUk" target="_blank" rel="noopener">Scapegoats</a>, Tirtha B ShresthIn response to international activism against animal sacrifices, the Nepal government has outlawed the mass slaughter of animals in Gadhimai. Individual sacrifices at home in Dasain are also being gradually replaced by buying meat from supermarkets or the neighbourhood butcher.Says animal rights activist Sujan Shrestha: “Beheading animals at home makes children impervious to violence, they get used to the sight of blood-letting. You do not have to be a psychologist to know that this risks normalising violence in the minds of youngsters.”The usual justification for <a href="http://archive.nepalitimes.com/news.php?id=14100#.W782NnszaUk" target="_blank" rel="noopener">animal sacrifices</a> is that they appease the gods and replace human bloodshed. But given the massacres and wars in Nepal’s history, that argument does not seem to hold. More than 90 nobles were killed in the Bhandarkhal Massacre of 1806 that brought Bhimsen Thapa to power, 55 were killed by Jang Bahadur in the Kot in 1846, and the 2001 massacre nearly wiped out Nepal’s royal family.Today, the Kot Massacre is still marked at Dasain not by non-violent rituals, but by the mass slaughter of hundreds of buffalos, goats and birds.Read also: <a href="https://archive.nepalitimes.com/article/nation/vegetables-and-famous-veggie-dishes-this-Dasain,3951" target="_blank" rel="noopener">This Dasain, vegetate</a>, Sonia Awale<a href="http://archive.nepalitimes.com/article/nation/Overkill-in-Gadhimai,1794" target="_blank" rel="noopener">Overkill in Gadhimai</a>, Lucia de Vries and Deepak Adhikari

The sacrifice of animal sacrifices

Who is accountable for teacher-student relationships?

Early on Monday morning, a bus from Pokhara to Kathmandu plunged off the highway in Dhading killing 19 passengers. Two weeks ago, another bus fell into the Tama Kosi in Manthali, killing 12. A few days before that a bus crash in Baitadi killed 13 people.&nbsp; In just the month before Nepal's election, more than 50 people have been killed in road traffic accidents. Most of these cannot be called 'accidents'. They are a direct result of poorly maintained highways and lack of enforcement of traffic discipline. Political parties in Nepal have rolled out their election manifestos, and voters are once again presented with a flood of promises. Page after page, these documents list megawatts and microcredit, highways and airports, jobs and investment. In these manifestos, growth is quantified, projects itemised, revenue forecast — and there are even threats to beat up contractors who do not finish their jobs. But when everything is declared a priority the stale promises are empty. The voter is left confused as to where the party’s loyalties really lie. Will any of these plans and pledges actually ever materialise and help Nepalis live longer, safer, healthier lives? The main job of any accountable government is to protect its citizens, not so much from foreign enemies but from domestic mismanagement. And this means the most basic test the new government should be made to pass is whether it can ensure basic well-being and protection for all its people. The problems of safety, health, and survival remain unresolved for most Nepalis, and are quietly eroding their lives. In the past year alone, the country’s <a href="https://nepalitimes.com/news/roadkill">roads and highways claimed more than 2,300</a> lives. An estimated 41,000 Nepalis die each year directly because of <a href="https://nepalitimes.com/here-now/what-is-invisible-is-more-dangerous">air pollution</a>, and their <a href="https://nepalitimes.com/news/air-pollution-killing-season-starts-early">lifespans are lessened by 3.4 years</a>.&nbsp; <a href="https://nepalitimes.com/editorial/poor-health">Non-communicable diseases</a> now account for well over half of total deaths in the country. And even where survival has improved, deprivation remains. Chronic malnutrition continues to haunt communities in <a href="https://nepalitimes.com/here-now/mass-migration-from-muktikot">Nepal’s western mountains</a> despite progress in maternal and child health.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260223130240_4f4ef83a31c3c4ae36ecdffb33a355e2fa3de9e98244b840a895af2d95c35ac0.jpg" data-media-id="editor_5" data-image-id="20260223130240_4f4ef83a31c3c4ae36ecdffb33a355e2fa3de9e98244b840a895af2d95c35ac0" data-rendition-name="original" width="1024" height="683" loading="lazy" alt="A life-first manifesto for Nepal NT"> </figure>  These are the lived realities of most Nepalis, and it is here that development can deliver its most immediate returns. A rising GDP, in and of itself, does not make roads safer, clean polluted air, or provide enough nutrition to children. Such outcomes demand intentional, granular policies that confront the specific, everyday problems shaping people’s lives.&nbsp; Macroeconomic growth, trade and investment are important, but these alone cannot guarantee improvements health and safety. The word ‘growth’, after all, is also synonymous with malignancy. Economic progress and human protection are correlated only when governance deliberately links them. Impact on life is the unit in which ordinary Nepalis calculate progress. What is needed, then, is a governing philosophy measurable in these same terms: a ‘life-first’ standard where every policy, budget, and reform can be understood and judged by its impact on protecting and extending human life. Such a ‘life-first’ approach would scrutinise three aspects of every policy. First, whether the policy prevents loss of life. A death is termed preventable if better, more coordinated response systems and regulations could have avoided it (vaccines, drugs, road safety, clean drinking water). A newly built six-lane highway <a href="https://nepalitimes.com/here-now/highway-accidents-are-no-accident-in-nepal">can be a death trap</a> due to poor design or lax enforcement of safety rules. If neonatal deaths continue in a district despite hospitals being present, or if malnutrition claims lives in predominantly agricultural regions, they too are failures. Preventable deaths also cluster where accountability is less direct. Just last year, <a href="https://nepalitimes.com/news/suicides-a-pandemic-within-a-pandemic">Nepal recorded 6,866 suicides</a>, with nearly 20 lives lost every day, yet these deaths fail to prompt any serious examination of governance. The same holds for fatalities linked to domestic or communal violence, alcohol and substance misuse, or ‘natural’ disasters, which register as ‘tragedies without remedy’ rather than as outcomes policy can influence. But when avoidable loss of life recurs at scale, isolated incidents become patterns, and patterns reveal systemic neglect. Saving lives, however, is only the first step, and what matters just as much is the quality of years lived. Nepal’s life expectancy now stands at 71 years, yet many citizens spend years in avoidable disability, untreated chronic illness, or mental distress. A life- first government must ask not only whether people live, but whether they thrive. Are citizens able to pursue education, work, and family life without fear of preventable harm? Do communities have access to clean air and water, nutritious food, and basic healthcare? Can a teenager anywhere in Nepal imagine a future not foreclosed by premature marriage, or untreated depression?  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260223130240_157d72b80b82a07699b6bffbb30036b86f0f767a5674cc3db3d5c20343442940.jpg" data-media-id="editor_8" data-image-id="20260223130240_157d72b80b82a07699b6bffbb30036b86f0f767a5674cc3db3d5c20343442940" data-rendition-name="original" width="2529" height="1427" loading="lazy" alt="A life-first manifesto for Nepal NT"> </figure>  Thriving requires policies that prevent suffering and promote well-being in addition to ensuring survival.&nbsp; Finally, governance must consider graceful aging. Elderly Nepalis should not be left to navigate disease, poverty, or isolation alone. Social systems, healthcare, and community support must enable their continued participation and dignified well-being. Adopting this three-layered standard would gradually reorient how success of any new government is defined. Transportation would be judged by fatalities reduced on the roads. Electricity generation would be measured by whether households can switch from firewood dependence to smoke-free electric stoves.&nbsp; Increase in annual rice harvest must translate into better nutrition, reducing the prevalence of chronic diseases like diabetes. Accountability must follow problems rather than stop at Singha Darbar. Only then will politicians and bureaucrats eventually recognise that their work converges on the same human endpoint. Critics will argue that economies are complex, trade-offs are inevitable, and that governance cannot be reduced to a single metric.But, as Acemoglu and Robinson show in their book <a href="https://ia801506.us.archive.org/27/items/WhyNationsFailTheOriginsODaronAcemoglu/Why-Nations-Fail_-The-Origins-o-Daron-Acemoglu.pdf">Why Nations Fail</a>, the key difference between prosperity and poverty lies in inclusive institutions that empower citizens and create broad incentives for well-being.&nbsp; Extractive institutions concentrate power and wealth in the hands of a few while keeping the majority trapped in neglect. Nepal’s governance has remained a striking example of extraction. If lawmakers in the new Parliament continue to resist changes that would save and improve the lives of ordinary citizens, the same systemic rot will persist for generations to come. A life-first mentality can cut through this inertia by clarifying the moral centre of governance and reminding policymakers that behind every policy failure lies human cost. <a href="https://nepalitimes.com/here-now/epicentre-of-hunger">Every mother in Bajura</a> with a child going hungry at night, every farmer in the Madhes unable to afford medical care, and every family that has lost <a href="https://nepalitimes.com/opinion/comment/saving-kidneys-to-save-nepal">a migrant son to kidney failure</a> understands the true <a href="https://nepalitimes.com/multimedia/dirty-dangerous-difficult-and-dehydrating">value of a life saved</a>. Life is the one metric that transcends ideology, ethnicity, and region. Centering governance on this single, focused metric, can shift an election from a contest of rhetoric to a contest of evidence. Which party ensured access to safe water and basic healthcare? Which made work at home and abroad safer and less exploitative. Which measurably extended healthy years of life for ordinary citizens? Health is wealth. By improving the healthy lifespan of citizens economic prosperity would follow naturally. A ‘life-first’ governance model would therefore compel Nepal to address the underlying structural failures across all sectors, rather than merely alleviating their symptoms. The GenZ protest that toppled the government last September was, at its core, a demand for accountability and a rejection of politics as usual. But as the country edges closer to the polls, that clarity has started to dissipate. Parties are now echoing the language of reform, but the public discourse remains dominated by promises that feel disconnected from Nepal’s most immediate and basic priorities. Every preventable death, every hungry child, and every neglected elder becomes a direct failure of governance and a moral debt the state must answer for. It is how we can make sure we keep the next government in check. The writers are Nepali GenZ students of biomedical engineering at the Hong Kong Polytechnic University.

Nepal’s life or death election

Of the nearly 19 million eligible voters in next week’s election in Nepal, an estimated 5 million are abroad and cannot cast their ballots. Many others within Nepal must travel to their home districts, and might decide not to because of the cost.
Flights into Kathmandu these days are full of global Nepalis returning just to vote, but almost as many are leaving for overseas jobs. Most of those coming or going are in the 20-40 age group, and a majority want Nepal to see a change in leadership.
Bangladesh held an election this month in which citizens overseas could vote by mail.&nbsp;
“Bangladesh made maximum use of technology not just for campaigning but also for polling itself. We could have also managed this, so people within Nepal did not have to travel to their home districts to vote,” says Mohna Ansari, former head of Nepal’s National Human Rights Commission who was an election observer in Bangladesh.
A 3-day holiday has been declared so people can travel to their home constituencies to cast ballots. Even if there was not enough time to manage ballots for overseas Nepalis, it could have been done for Nepalis within Nepal.
Former Chief Election Commissioner Bhojraj Pokharel reckons that physical voting in countries with a large Nepali diaspora would have been a logistical nightmare, but in the PR system, using electronic voting machines or paper ballot could have been piloted in some places. It is not possible to manage the entire voting process until we introduce the internet voting system.
“First of all, there needs to be political will to bring the policy and be ready to undertake that level of investment and it is not a one-time cost,” Pokharel says. “A government formed by the GenZ could have atr least issed an ordinance ensuring this right, piloted out-of-country voting where possible, which could have built pressure for the future Parliament and the government. It would have given people hope. It is a lost opportunity.”
All major political parties called for voting rights for global Nepalis in their manifestos, but these very leaders blocked legislation allowing it despite a 2017 Supreme Court ruling out of fear that it would be anti-incumbent.&nbsp;
<h2>Why so late?</h2>
Bangladesh delivered election results in just one day, but the final results of Nepal's last local polls in 2022 including that of Kathmandu constituencies took nearly a month.
Acting Chief Election Commissioner Ram Prasad Bhandari said this week that the results of the First-Past-The-Post (FPTP) ballot counting would “likely” be published within 24 hours of the poll closing at 5PM on 5 March. But many are skeptical.
“I wonder if we lack the capacity or know-how to announce results as quickly as possible,” says Mohna Ansari.
Former Chief Election Commissioner Pokharel says manual ballot paper counting in Nepal is inherently slow because of the large numner of political parties and/or candidates on the ballot, the counting mechanism, the political behaviour of the candidates/parties and some managerial issues during counting.
“Our present policy is to count all the ballot papers at the returning officers' officies, located at the district headquarters. It requires collecting ballot boxes safetly first. This takes time, and there have been cases of ballot boxes being damaged or stolen during transport. In a few highly difficult, geographically remote polling centres, we use a helicopter or transport. But sometimes, accommodating the party and candidates' representatives remains challenging,” explains Pokharel. A solution could be counting ballots at the very booths where they are cast.
Another reason for the delay is simply the number of political parties, and the need for each ballot paper to be examined by booth representatives for consensus. In close races, the smallest difference can lead to tense situations, further delaying results, even though counting centres are protected by metal fencing so there is no disruption.
After this, then it is the turn of Proportional Representation (PR) ballots to be counted. Weeks pass by the time the results of candidates and parties are tallied and verified. But the most common delay is because election officers think ballot counting is a nine-to-five job.&nbsp;
“The efficiency of poll station officers is most important, and they are incentivised for this,” says Ansari, adding that counting can even start within an hour after voting closes.
In remote areas, local resources could be mobilised to make counting quicker, but there is a crisis of trust, adds Ansari.&nbsp;
That could be easily solved with electronic voting which the EC implemented in the 2008 polls but discontinued because political parties felt the machines could be hacked or manipulated.

Nepalis Select Who To Elect

On Saturday, Iran retaliated with missile strikes on Abu Dhabi, Dubai, Bahrain and Qatar, a region where there are an estimated 2 million Nepalis working to send money home. In addition, thousands of Nepalis were preparing to board flights to Kathmandu from West Asian cities this weekend to vote in the 5 March election. Many are said to be stranded at various aviation hubs. A Qatar Airways flight from Doha took off just before the air space was closed, while Air Arabia and Kuwait Airways have diverted or cancelled flights. Nepalis in the West Asian region said things were relatively calm where they were, although some heard loud explosions at about noon local time. In Dubai, some thought they were Ramadan fireworks.&nbsp; In Kuwait, nearly 2,000 Nepalis working in the US military base as security guards and cleaners were evacuated before the strikes. In Bahrain where the US Fifth Fleet naval base is located and which was hit by two Iranian missiles, workers contacted by Nepali Times said the situation was under control and the authorities had told everyone to stay indoors and not use highways. The conflict also coincided with the beginning of Nepal’s trekking and mountaineering season, and tourists were either on their way or planning to leave European and North American cities for Himalayan hikes. Most of them transit through Doha, Dubai or Kuwait and all three airports are closed. Turkish Airlines flights via Istanbul are still operating.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260228130212_ab5e132d56da1df6a3fb1b6919648f845a168ad2c51d79f7587fb85a6e913b97.png" data-media-id="editor_0" data-image-id="20260228130212_ab5e132d56da1df6a3fb1b6919648f845a168ad2c51d79f7587fb85a6e913b97" data-rendition-name="original" width="1864" height="826" loading="lazy" alt="Qatar and UAE airspace closed"> <figcaption>Qatar and UAE airspace closed. Credit: Flightradar24</figcaption> </figure>  However, the main impact for the world could be a spike in the price of petroleum products if the strategic Strait of Hormuz is blocked. China relies on Iranian oil for their refineries, and Nepal could be affected indirectly if the economies of its neighbours are hit. Nepal imports all its diesel, petrol, LPG and aviation fuel from India which sources it mainly from the Gulf, and until recently from Russia. Petroleum makes up 25% of the value of all imports, and that is more than Nepal earns from all its exports. Saudi Arabia this year overtook the UAE as the main destination for Nepali workers, with the number now totalling 400,000. There are said to be as many in the UAE, and another 350,000 in Qatar. There are another 100,000 mostly women in Kuwait, and 50,000 each in Oman and Bahrain.  <figure> <img src="https://publisher-publish.s3.eu-central-1.amazonaws.com/pb-nepalitimes/swp/asv65r/media/20260228130220_d24ae633ff84f283835434becdb2f1351f84c415ce87ca34378bd4e2669661b3.jpg" data-media-id="editor_1" data-image-id="20260228130220_d24ae633ff84f283835434becdb2f1351f84c415ce87ca34378bd4e2669661b3" data-rendition-name="original" width="1500" height="1000" loading="lazy" alt="West Asia Iran conflict"> <figcaption>Iran retaliated with missile strikes on Abu Dhabi, Dubai, Bahrain and Qatar on Saturday.</figcaption> </figure>  Nepal receives nearly $11 billion a year in remittances from overseas Nepalis (not counting India) through official channels, although the total is said to be much more. &nbsp;This makes up more than a quarter of Nepal’s GDP equivalent — one of the highest proportions in the world. More than half of the overseas remittances to Nepal comes from its workers in the Gulf, and it is the mainstay of the country’s economy. Nepalis in Saudi Arabia, Qatar and the UAE alone send home more than $3 billion a year, much of that helping support their families back home. An average Nepali worker in the Gulf sends home nearly $2,500 a year, and this is spent mainly for household supplies, children’s education and healthcare. There are also an estimated 7,000 Nepali caregivers and healthcare workers in Israel, and most of them are women. The Nepal Embassy has asked Nepalis in Israel to take caution and move to bomb shelters.

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