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

Samsung Nepal has opened pre-orders for the Galaxy A57 5G and A37 5G. Both phones run Samsung’s One UI 8.5, featuring AI capabilities like voice transcription, Circle to Search, and photo editing. They feature a 50MP triple-camera system, a Super AMOLED display, and six years of OS and security updates.

Galaxy A series

Know your Ministers

Prime Minister Balendra Shah on Wednesday broke tradition and met with 17 foreign envoys collectively, a move that was a notable departure from how his predecessors operated.&nbsp;
Shah had already set himself apart by talking less, listening more, and delegating to trusted friends. But by meeting all ambassadors at one go in the presence of the Foreign Ministry, he signalled a paradigm shift in how he wants Nepal to be seen: no longer just balancing India and China, but as a country confident about its <a href="https://nepalitimes.com/opinion/guest-editorial/tripolar-contestation-over-nepal">strategic importance and place in the world</a>.
In just two weeks, the <a href="https://nepalitimes.com/news/rsp-dos-and-don-ts">RSP has sprung into action </a>on multiple fronts to implement its ambitious 100-point, 100-days action plan. It has taken short-term measures to mitigate the impact of the Gulf war, as well as medium- and long- term measures to streamline the bureaucracy. A few high-profile figures have been made examples of to drive the message home.
Earlier this week, the government recalled six politically appointed ambassadors, the most notable being long-serving Shankar Sharma from New Delhi. The Kathmandu District Court issued arrest warrants against former prime minister Sher Bahadur Deuba and his former foreign minister wife Arzu Rana on charges of money laundering and corruption.
Each ministry has been trying to clean up the accumulated rot from the past three decades: regulatory overhaul of microfinance, education, health and service delivery.&nbsp;
These actions widely disseminated campaign-style on YouTube and TikTok have made most Nepalis hopeful that the party they installed in power means business.
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BACKLASH
But such attempts to overhaul a long-entrenched political culture were bound to face backlash. In their impatience and enthusiasm to get things done, some of Prime Minister Shah’s ministers have over-reached.
It was common knowledge that government-paid advertising in the mainstream press was kickback-driven, but the PMO’s directive that official notices be published or broadcast only on state-run media has been denounced — especially as the media industry struggles to stay afloat.
More serious are some recent appointments by ministers of relatives and figures closely associated with the RSP to key positions. This has rankled because this party built its political plank on ending nepotism and graft.&nbsp;
News that Home Minister Sudan Gurung allegedly had not paid rent on leased land, which illegally encroached on the lake in Pokhara did not help. &nbsp;
Prime Minister Shah himself has come under scrutiny for appointing a kitchen cabinet full of male buddies from his time as Kathmandu mayor. To douse criticism he brought in as adviser investigative journalist Deepa Dahal, who has exposed corruption in high places of the previous coalitions.&nbsp;
Shah’s appointment of another political adviser Asim Shah to the head Constitution Amendment Task Force, is also seen as problematic. He is a filmmaker and former lawmaker, but does not have a background in constitutional law.&nbsp;
Even more controversial is the Cabinet’s decision to appoint RSP Chair Rabi Lamichhane’s legal counsel, Narayan Kandel, as Attorney General. Kandel used to be a UK permanent resident, and does not have as much experience practicing law in Nepal.&nbsp;
Kandel’s appointment drew flak and raised eyebrows, and with the pending legal cases against Lamichhane this appointment represents a flagrant conflict of interest.
Health Minister Nisha Mehta was also accused of favouritism after reappointing Junu Shrestha, wife of Labour Minister Dipak Kumar Shah, as member of the Health Insurance Board which had earlier suspended her. The Labour Minister’s rambling rant at the Board’s meeting on Tuesday has not helped the RSP’s image.&nbsp;
(UPDATE: On Thursday, Prime Minister Shah sacked the Labour Minister after the RSP found him in breach of the party's code of conduct and discipline. He served 14 days in the Cabinet, one of the shortest tenures for a minister in Nepal )
It is hard to know what <a href="https://nepalitimes.com/news/ball-in-balen-s-court">Balendra Shah is thinking</a>, and how Rabi Lamichhane is going to justify some of these moves. After all, making politics, governance, and bureaucracy a meritocracy has been the core tenet of the RSP, and it risks alienating its mainly youth base if these missteps persist.
But at least for now, most RSP supporters seem to be giving the party the benefit of doubt.

Nepal’s new government springs into action

In a classic arc of political sociology, a revolutionary figure takes several decades to complete their cycle: mobilisation, institutionalisation, and finally governance. 
However, the timeline of this trajectory has been telescoped in the case of Home Minister Sudan Gurung, who in 2025 described himself as a social activist and volunteer, has gone from the barricades of the GenZ protests to the mahogany desk of the Ministry of Home Affairs.
Gurung is a personal pick of Prime Minister Balendra Shah, and played a pivotal role in getting him to join the RSP by mediating with Rabi Lamichhane. His journey serves as a real test bed for the ‘Outsider-to-Insider Transition’, raising a fundamental question about someone who now leads the very apparatus that he once fought against: the police, intelligence service, and the bureaucracy.
Social capital can indeed be built during a crisis exacerbated by state failure, and that is where we first see Sudan Gurung — expediting relief delayed by systemic corruption and red tape. Gurung’s delivery aid through a social-media-driven volunteer network bypassed the government. 
Whether or not he really rushed a dying child to hospital after the 2015 earthquake does not matter, it has become an urban legend. 
His work evolved into the non-profit Hami Nepal in 2020, serving as a ‘parallel state’ mechanism that would later become central to his public identity. Later, his group sprang into action during the Covid crisis, organising oxygen cylinders and beds . He was there after flood disasters in Manang and Sidhupalchok, and even organised Rs15m worth of aid to Turkey after the 2023 earthquake. 
Moral Legitimacy became his primary source of power, and he strategically positioned himself as an alternative emergency response system. But the real rupture happened on 8 September 2025 when years of frustration, corruption scandals, lack of transparency and state accountability culminated in a rally that the next day descended into anarchy. 
There was no single leader. The movement was fully decentralised, but as elsewhere such upheavals produces a recognisable face. Among them was Sudan Gurung. Who despite being a millennial himself, became the most visible interlocutor of the GenZ movement. 
He negotiated with the state’s key actors, including the president and the Chief of Army staff, during the period of uncertainty When the country was on the brink. This led to the dissolution of parliament and the formation of the interim government under Sushila Karki, paving the way for the election on 5 March.
Since then, Sudan Gurung’s role has become contradictory. Within days of touching Prime Minister Karki’s feet after her swearing in, he was at the gates of Baluwatar spearheading midnight demonstrations calling for her resignation. He accused her and Home Minister Om Prakash Aryal of not consulting the youth over Cabinet appointments and not arresting the previous government officials.
This oscillation became a hallmark of Gurung’s own version of the ‘Radical Flank Effect’ — erratic behaviour to force the establishment to make concessions. 
On 18 January Gurung formally joined the RSP, and started campaigning from his home constituency of Gorkha-1. He won decisively and was appointed home minister by Balendra Shah. The transition was complete. 
As minister his role spans core security areas: overseeing internal security through the Nepal Police, Armed Police Force and the intelligence bureau. The man who took part in anti-government rallies is now in charge of the riot police that aresupposed control anti-government protests.
His portfolio also handles state administration matters such as citizenship, immigration, and border security, coordinates with the judicial system on prisons, detention, and policies related to punishment and clemency. For example will be overseeing the fraud case against his own party’s chair, Lamichhane.
In his book Power in Movement, political scientist Sidney Tarrow observes that social movement leaders encounter ‘institutional capture’ upon entering government. In a sociological paradox, the man who previously denounced the police for killing youth protesters is now the person who issues directives to those same forces.
Preventive detention, surveillance, and the control of public festivals are the same instruments that the former old guard employed to stifle his movement. The activist who demanded transparency at the B P Koirala Institute now manages the state’s most secretive security apparatus.
In this arc, Gurung is not alone, there are parallels around the world for leaders emerging from the ashes of revolt. It is not so much a prediction, but for Gurung the challenge is even more acute because youth expectations are so high.
The bar for performance has been raised by citizens demanding change and quicker, more efficient service delivery. He is under constant public scrutiny, which is why he has to take YouTubers every time he goes on inspections of the airport, the BP Highway, police stations, picking trash on the sidewalks or meeting the Swiss ambassador to ask about repatriating the ill-gotten wealth of politicians.
Sudan Gurung is facing intense public glare. There have been calls to reveal the truth behind Hami Nepal’s finances, the alleged links to Free Tibet, and lately not paying five years of rent for an illegal lakefront property in Pokhara. 
As minister, he will find that moral legitimacy alone is no longer sufficient, it must be reinforced by transparent and consistent institutional accountability. Sudan Gurung’s ascent is evidence that the public mostly trusts ‘outsiders’ during times of crisis. However, history also cautions us that the state only permits ‘insiders’ to operate. 
Gurung will have to organise systemic reform to inject the transparency of his volunteer days to the Home Ministry’s traditionally secretive disbursements. If he fails, he runs the risk of validating Michels’ Iron Law of Oligarchy, which would serve as a warning about how revolutionary energy is dissipated by the very structures it was intended to overthrow.
Nepal is watching the man who said he once held a dying child in his arms after an earthquake. The volunteer has become the Warden.
Nischal Raj Gautam is a student of Media Studies and Mass Communication at St. Xavier's College, Maitighar. He is a member of the EU Delegation's Youth Sounding Board (YSB), and a journalist for TheirWorld's The Education Issue 2026.

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