Are we truly prepared for the next disaster?
The recent earthquake in Tibet, measuring 7.1 Richter scale, serves as a stark reminder of the seismic vulnerability of our region. While it is heartening to see that rescue operations and emergency responses were mobilized swiftly, the question remains: Are we genuinely prepared for the next disaster? And are we addressing the invisible wounds it leaves behind—those inflicted on mental health?
Nepal is renowned for its diverse geography, spanning from the Himalayas to the lush hills and the Terai region. Despite these natural wonders, Nepal is gripped by geographical challenges every year, leading to numerous crises that result in significant human and material losses. Disasters, whether they are natural or man-made, have become a recurrent occurrence in Nepal. From flooding and landslides to road accidents and earthquakes, these crises cause physical destruction that have lasting effects on people’s mental well-being.
Since the catastrophic 2015 earthquake, Nepal has made some strides in disaster preparedness. The establishment of search-and-rescue frameworks, community awareness programs, and stricter building codes are steps in the right direction. The government has also emphasized regional cooperation, aiming to pool resources and expertise with neighboring countries. However, gaps in implementation and resource allocation persist, particularly in rural and remote areas, where access to aid remains slow and inconsistent.
Silent toll on mental health
The term ‘disaster’ has become all too familiar to Nepalese. While physical destruction is immediate and visible, the psychological scars of disasters often remain hidden, festering long after the rubble is cleared. Studies following the 2015 earthquake revealed alarming increases in anxiety disorder, depression disorder, and substance abuse among survivors. The recent quake has once again triggered collective trauma, reopening old wounds for many who lived through past disasters.
The aftermath of such events often leads to immeasurable, tangible and intangible losses. While the physical toll is readily apparent, the long-term mental health implications are frequently overlooked. Post-traumatic stress disorder (PTSD) is a prevalent mental health challenge that many individuals in Nepal grapple with following a crisis. What initially presents as stress and irritability ultimately reveals deep-rooted trauma from past disasters. The enduring impact of these crises on mental health cannot be overstated.
Long after the physical signs of destruction have faded, individuals continue to battle the emotional and psychological scars. Despite the passage of time, the pain, stress, and disturbance persist, searing deep into their minds. It is imperative to acknowledge that seeking professional help is not a sign of weakness but a courageous effort to reclaim one's mental well-being. Not everyone has similar coping patterns; few people can cope with anything, whereas many can’t handle even a small amount of stress in daily life. Unfortunately, mental health services in Nepal are still underdeveloped. A lack of trained professionals, limited awareness, and societal stigma hinder timely intervention. This is a gap that must be urgently addressed.
Disasters not only test physical resilience but also the mental fortitude of individuals and communities. Ignoring this dimension of preparedness risks undermining recovery efforts.
Way forward
Preparedness for future disasters must be holistic, encompassing both physical and psychological aspects. The government and civil society must prioritize mental health as a critical component of disaster response.
Integration of mental health services: Establish dedicated mental health units within disaster response teams, ensuring immediate access to counseling and psychological first aid.
Community-based support systems: Provide psychological first aid training to local leaders, teachers, and volunteers to provide basic mental health support and identify individuals in need of professional help.
Public awareness campaigns: Reduce stigma around mental health by normalizing conversations and encouraging people to seek help without fear of judgment.
Long-term investments: Strengthen healthcare infrastructure to include mental health as a core component, ensuring sustained support for affected populations.
Call to action
Nepal’s seismic reality demands a proactive and inclusive approach to disaster preparedness. While we cannot prevent earthquakes, we can mitigate their impact through preparedness, education, and compassion. Let this recent event serve as a wake-up call to address not only the physical devastation but also the emotional aftermath of such calamities.
Encouraging conversations, seeking support from friends, family, and mental health professionals, and embracing the power of collective compassion are pivotal steps in the journey towards healing and resilience. Together, we can strive to create a society where mental health concerns are met with empathy, understanding, and accessible support services. Let’s stand united in addressing the long-term impact of crises on mental health and fostering a culture of healing and hope in Nepal.
Everyone is unique, and individual differences make society. One may be good in one way, and another is in the next way. Never think that we should be filled with everything in life. It wouldn’t be a good life if we had everything. Let’s make a culture of asking for help. The resilience of a nation lies not just in its ability to rebuild structures but also in its capacity to heal its people. As we brace for the future, let us remember that preparedness is not just about survival—it is about ensuring that every individual has the tools to recover and thrive, both physically and mentally.
The author is psychiatrist
Race
Congratulations! You won the first match.
It’s the time to start the game and smash.
You are actually the chosen one.
So don’t give up and carry on.
There are lots of races for you to win.
And lots of obstacles that are unseen.
Keep moving forward and you will be worth it.
All your wins will lead to a grand seat.
Be the winner of the most crucial race.
So that they would never forget your face.
Shakshi Ojha
Grade XI
St Xavier’s College, Maitighar
From punishment to protection: Necessity of ‘Romeo and Juliet Law’
“Romeo and Juliet laws,” also known as “close-in-age exemptions,” are legal provisions designed to protect young people from prosecution for consensual sexual relationships with peers close in age. Named after Shakespeare’s tragic lovers, these laws aim to differentiate between predatory behavior and mutual relationships, shielding young individuals from harsh legal consequences.
The objective of such laws is to de-stigmatize consensual teenage relationships and prevent young people from enduring life-altering penalties for age-related legal technicalities.
Context in Nepal
Laws setting an age of consent for sexual activity are unique in that they can render a child both a victim and an offender based solely on age. In Nepal, The National Penal Code, 2017, Section 20, states that consent may be expressed verbally, in writing, or through gestures or conduct. However, the consent of a person below 18 years is not legally recognized.
This provision was introduced to safeguard minors, acknowledging that children may lack the emotional, psychological, and social maturity to understand the consequences of sexual activity. Section 219 of the same code stipulates that if a man engages in sexual intercourse with a girl under 18, even with her consent, it is considered rape. Unfortunately, this law overlooks the protection of young boys below 18 years, leaving them vulnerable to prosecution even in consensual relationships with peers or older individuals.
For example, if a 16-year-old boy engages in consensual sexual activity with an 18-year-old girl, the boy may face charges of statutory rape while the girl does not. This creates a significant legal imbalance. Furthermore, in a society like Nepal, where early marriages and relationships are still prevalent and digital platforms have made romantic connections more accessible, such scenarios are increasingly common.
Need for a Romeo and Juliet Law
A Romeo and Juliet law is essential in Nepal to address these gaps in the legal system. Such a law would:
Protect individuals close in age: Typically, these laws apply when the age gap is two to four years, ensuring young adults or older minors are not penalized for consensual relationships with peers.
Decriminalize consensual acts: The law would safeguard teens from being labeled as offenders when engaging in consensual relationships free from coercion or exploitation.
Prevent life-altering consequences: Being branded as a sex offender can severely impact education, employment, and reputation. This law would mitigate such outcomes for consensual acts among peers.
Limitations of Romeo and Juliet Law
Despite their benefits, these laws have limitations:
Age gap restrictions: Protection is limited to relationships within a specific age gap (e.g., 2–4 years). Larger gaps may still result in statutory rape charges.
Minimum age requirements: Relationships involving individuals below a certain age (e.g., 14–16) are generally not covered.
Exclusion of non-consensual acts: These laws do not protect cases involving coercion, manipulation, or exploitation, which remain punishable under the law.
International practices
Globally, Romeo and Juliet laws have been implemented with varying scopes:
Canada: The age of consent is 16, but exemptions exist for minors aged 12–15 engaging in consensual activity with someone close in age.
United Kingdom: While no formal law exists, prosecutors often consider the context before charging minors in consensual relationships.
India: In the Vijayalakshmi vs State case, the Madras High Court recommended amendments to protect adolescents in consensual relationships under the Protection of Children from Sexual Offenses (POCSO) Act.
Call for reform in Nepal
The current legal framework in Nepal fails to distinguish between consensual relationships among peers and predatory acts. This disproportionately penalizes young boys while overlooking their rights to equality under the Constitution of Nepal. The absence of a Romeo and Juliet law exacerbates this imbalance, leaving Nepal’s youth vulnerable to severe and unjust consequences.
Drawing from international practices, it is clear that such laws strike a balance between protecting minors and acknowledging the realities of teenage relationships. Nepal must follow suit by introducing a well-crafted Romeo and Juliet law to ensure fairness, protect youth, and address the changing dynamics of relationships in today’s society.
Conclusion
In a rapidly evolving social landscape, laws must adapt to address emerging challenges. A Romeo and Juliet law in Nepal would safeguard minors from unjust penalties for consensual relationships while maintaining robust protections against exploitation. It is time for Nepal to recognize this need and ensure its legal system promotes fairness, equality, and protection for its youth.
Abinesh Adhikari
BA LLB 5th Year
Kathmandu School of Law
When sweet music cuts like a knife
Nepal is famous not only as the Himalayan Shangri-La but also as a country with distinct tangible and intangible heritages. Within a relatively small terrain, Nepali communities have preserved these heritages for centuries despite adversities.
For example, the Damai community has been preserving its musical heritage for ages—without getting the respect it deserves.
Historians believe that the word ‘Damai’ comes from the musical instrument called ‘Damaha’ (a large drum). This musical instrument is made using refined leather and molded by a copper or brass strip into an oval shape. Music is produced through this instrument by beating on its either side with a pair of sticks called gaja. The primary role of a Damai is to play Damaha and other musical instruments like the Sanai for the society on social occasions like weddings.
In many remote villages of Nepal, people from this community have been performing for the society at homes and temples for extremely low returns, for ages.
Anthropologist Carol Tingey says, “The Damais occupy a unique place within this immense cultural diversity. They are thought to be an auspicious caste in Nepal who are professional musicians while their supplementary caste occupation is tailoring.”
The cateist mentality prevalent in the society has sidelined this important role of the community, raising a wall between the ‘Dalits’ and ‘non-Dalits’ by undermining their devotion, emotion and contributions and their musical heritage.
This, despite the fact that the Damai musical heritage constitutes the very soul of the Khas culture in Nepal where Damai Baja (musical instruments) are compulsory in every cultural and religious rite or ritual of the Khas community. So much so that puja (obeisance) offered to divinities at their abodes is considered incomplete and in vain without their music.
On different sociocultural and religious occasions, the traditional musicians from this community play three different types of music—the Mangal Dhun, Ramkali Dhun and Malshree Dhun. Their music forms an inalienable part of marriage, Vratavandha (sacred thread ceremony) and other sacred rituals. In Karnali and Far-West regions, their music is essential for invoking Devata (the deities) in fairs, something that points toward the richness, beauty and importance of Damai music in our society.
Delving into their musical heritage, Panche Baja and Naumati Baja—two sets of musical instruments, comprising five and nine instruments—come to mind. Panche Baja consists of Damaha, Tyamko, Jhyali, Sanai and Dholaki whereas Naumati Baja is an ensemble of Panche Baja along with Karnaal/Narsinga and a pair of Damaha and Sanai. According to scholar Ramsaran Darnal, “Panche Baja used to be taken as a symbol of luck and fortune before the Vedic era. In Nepal’s temples, Nagara and other musical components of Panche Baja are played during puja. Due to this religious aspect, the Panche Baja is known as Dev Baja (God’s Band)”.
But the ‘caste system’ has ruined the divinity of this musical heritage, including Panche Baja and Naumati Baja, and its importance in society. Foreign scholars have done their PhD in Damaha, Panche Baja and Naumati Baja while we the Nepalis have failed to study our own musical heritage and realize its importance, thanks to this evil system.
Music is a boon for the whole of humanity, it is something that transcends religions, languages and territories. But in our society, music also signifies a particular community. For instance, we take the Dhime Baja as a heritage of the Newars, associate Dhamphu-Tunguna with the Tamangs and Damaha-Sanai with the Damais. Our ethnocentric thoughts contradict with universal values of music, making us incapable of embracing all these heritages as Nepali music and prompting coming generations to disrespect this heritage of ours. For instance, we do not see parents buying a Damaha for their children nor do we see a child playing the Sanai. Thanks to our mindset, youngsters are playing Western musical instruments like the guitar, drum set and the piano instead of native musical instruments.
Music has that healing effect: it gives humanity immense pleasure, helping it forget pain and sorrow. But for musicians from Dalit communities like Damai and Gandharva, music ends up inflicting torture to a people as it comes with a ‘tag’ and a stereotyped identity. In many villages, Damai musicians have to sit at the corner of the host’s house as the ‘tradition’ forbids them from going inside and eating with others. Even the so-called ‘high-caste’ people dance to the tune of Damai musicians, but they do not bother to show respect to the latter. All that these gifted musicians get as rewards are life-long wounds, disrespect, discrimination and disgust.
Our musical heritage particularly carries casteist flavor and vibes. The so-called non-Dalits give the tags of ‘touchable’ and ‘untouchable’ on the basis of music people play. The Damai and the Gandarva communities of our country are classed among the ‘untouchables’. The sole reason is the profession they hold—the musical instruments they play. Though the scenario has slightly changed, the casteist mentality has not changed much.
For public consumption, people say, “We all are equal; there is no discrimination at all.”
But the truth is different. News reports on caste-based discrimination and its consequences feature almost on a daily basis.
Murder, physical torture, social boycott, segregation, extortion and other forms of punishment against the Dalits are going on unchecked even in an era where an increasing number of Nepali people are getting academic degrees from prestigious universities like the Oxford and TU.
National development becomes possible with factors like cooperation, equality and social emancipation even when there’s a lack of cultural and natural resources.
Though the Constitution of Nepal has provisions against caste-based discrimination, the old, stereotyped caste system still prevails, ruining Nepal’s cultural and musical heritage, and destroying the beauty of our ethnic diversity. If we do not take caste-based discrimination seriously, this evil will fragment our society into various pieces like in Rwanda.
