Submit your Article

Mental health is recognized by the World Health Organization (WHO) as a vital element of overall well-being, encompassing emotional, psychological, and social aspects that determine how individuals think, feel, and act throughout their lives. According to the Center for Disease Control, it is not just about the absence of a mental health condition, but it is also about the presence of well-being and the ability to thrive. 

WHO warns that globally, mental health issues are emerging as leading causes of disability and poor quality of life, with approximately one in seven people living with mental disorders each year. Mental health has increasingly emerged as a critical public health challenge in Nepal. A combination of high prevalence of mental disorders, limited access to services, and persistent social determinants has created a significant treatment gap that undermines individual well-being, productivity, and overall national development.

According to a 2023 analysis, approximately 3.9m Nepalis were estimated to be living with at least one mental disorder in 2019. This translates into a marked rise in the burden of mental disorders over the past three decades: the proportion of disability-adjusted life-years (DALYs) attributable to mental disorders in Nepal has nearly tripled from 1990 to 2019. 

A nationally representative study published in 2016 shows that among Nepali adults (aged 18–65), both anxiety and depression are “very highly prevalent” and often comorbid. Per a 2024–2025 study of over 12,000 individuals found gender disparities, women had significantly higher point-prevalence of anxiety (21.9 percent vs 11.3 percent) and depression (5.4 percent vs 1.7 percent) than men in Nepal.

Social dimension

A study found that social determinants significantly influence mental health outcomes in Nepal. Poverty, unemployment, early marriage, gender-based violence, and caste-based discrimination contribute to chronic stress and reduced well-being, especially among women and marginalized communities. Labor migration, involving nearly four million Nepalis working abroad, often leads to family separation, loneliness, and emotional strain among both migrants and those left behind. 

Women are particularly vulnerable due to restrictive social norms, financial dependency, limited autonomy, and the stigma associated with disclosing emotional distress or seeking care. Youth populations face rising mental health issues driven by academic pressure, unemployment, and social media-related stress, yet few youth-centered services exist.

Kohrt & Harper (2008) argue that stigma continues to be one of the most pervasive barriers to mental health care in Nepal. Strong cultural norms that attribute mental illness to “karma,” spirit possession, or personal weakness reinforce labeling, shame, and social exclusion. Those experiencing mental health problems are often called “paagal” (mad), a term that carries deep social stigma and undermines one’s dignity, identity, and social value. Such stigma not only discourages individuals from seeking care but also results in discrimination within families, workplaces, and communities. 

A study by Luitel et. al (2017) demonstrates that stigma is among the top structural barriers preventing individuals from accessing mental health services in Nepal. Conversely, upholding human dignity requires dismantling mental health stigma, recognizing individuals with mental health conditions as possessing equal inherent worth, protecting their agency in health decision-making, and creating the material and social conditions in which they can exercise substantive freedoms and participate fully in community and family life.

Cultural beliefs, stigma, and social silence

Cultural beliefs and social norms play a decisive role in shaping how mental health is understood, discussed, and responded to in many societies. Across the world, stigma often arises when mental illness is interpreted through moral, spiritual, or supernatural lenses rather than as a legitimate health condition. Such interpretations can influence whether individuals seek treatment, how communities treat people experiencing psychological distress, and whether families disclose mental-health problems or hide them due to fear of judgment. In contexts where collective identity and social harmony are highly valued, stigma can deepen because mental illness is seen not only as an individual issue but as something that threatens family reputation or social standing.

Cultural beliefs and social norms in Nepal play a powerful role in shaping how mental health is understood, interpreted, and treated. These beliefs influence not only how individuals experience psychological distress but also how families and communities respond to such conditions. It is evident that in many parts of Nepal, mental illnesses are not viewed primarily as biomedical conditions but are instead interpreted through religious, spiritual, and moral frameworks. These culturally embedded interpretations often reinforce stigma and undermine human dignity.

Traditional beliefs such as spirit possession, witchcraft, and the influence of supernatural forces remain common explanations for mental distress. Kohrt & Harper (2008) see many communities attribute symptoms of psychosis, depression, or schizophrenia to spirits being displeased. Such interpretations often lead families to seek help first from traditional healers including dhami-jhankri, lama, or tantric practitioners rather than mental health professionals and sharing to peers. While these healers provide culturally meaningful support, delays in receiving clinical care can worsen individuals’ conditions and reinforce the idea that mental illness is anomalous or spiritually polluted. 

Beliefs in karma that a person’s suffering results from past sins or moral failings further moralize mental health conditions and contribute to blaming the individual.

Stigma is deeply intertwined with the cultural lexicon. Individuals experiencing mental health issues are often labeled as “paagal” (mad), “sano dimag” (small-minded), “nasamjhine” (irrational), or “kamjor” (weak). These labels carry strong social judgment, implying unpredictability, incompetence, or danger. The use of such derogatory terms reflects a social narrative that reduces a person’s identity to their mental condition, directly undermining their autonomy, agency, and dignity. Such labeling results in “structural violence,” where individuals are excluded from education, employment, and social participation due to perceived inferiority.

The fear of shame (lajjā) and the desire to preserve family reputation (ijjat) further intensify stigma. Family honor remains central within Nepali society, and mental illness is often viewed as a threat to the household’s social standing. This leads many families to hide symptoms, avoid seeking help, or restrict the affected individual’s mobility. Women are disproportionately affected: because they are commonly blamed for causing disharmony, family problems, or “inviting” misfortune, their distress is seen as a personal failure rather than a health condition. In some cases, women are subjected to verbal abuse, restriction of autonomy, or even abandonment due to mental illness, reflecting highly gendered forms of stigma.

Shawon et al. (2024) studied mental health through gender aspects and found that women who express emotional suffering may be labeled as ‘overly sensitive’ or ‘weak’, while men may face stigma for failing to embody cultural expectations of strength and emotional control. In patriarchal households, women’s suffering is often minimized or dismissed as normal emotional fluctuation, linked to menstruation, pregnancy, or household stress. This silencing hinders early identification and reinforces unequal power dynamics. Because of these cultural pressures, many individuals opt for alternative healers before turning to biomedical services.

For countries like Nepal, where social stigma, poverty, foreign migration, gender inequity, and weak health systems intersect, the mental health challenge is even more urgent. The evidence reviewed in this article shows that mental health struggles in Nepal are deeply tied to vulnerability: individuals who are socially excluded, economically fragile, or culturally marginalized face disproportionate risks of distress and also bear the heaviest weight of stigma. These vulnerabilities do not exist in isolation but accumulate across family life, livelihoods, social belonging, and access to care. Understanding these dynamics is essential for promoting dignity-centered mental health interventions that respect cultural contexts while challenging harmful stereotypes.

The author is a graduate student of Global Affairs at the University of Notre Dame, USA

Nepal’s tourism sector has long relied on only a handful of popular trekking destinations. However, the need of the hour is to identify and explore new places with tourism potential. If we make the effort, we can find countless unexplored destinations across the country that can offer travelers even more diverse experiences. Recently, we explored one such place, a destination that very few people have heard about.

In the northeastern part of Lamjung district, in Gandaki Province, lies a magnificent destination offering breathtaking views of more than a dozen mountains, including Mt Machhapuchhre, Mt Dhaulagiri, Mt Ngadi Peak, and Mt Boudha. This place is home to more than seven lakes, each with its own name and unique stories, making it distinct from other popular tourist spots. This is the Mhe Mhe Pokhari Cultural Trail Trek.

We—a team of 32 trekkers from “Happy Hikers” and “The Walkers,” along with 35 porters, kitchen staff, and guides—officially inaugurated the historic Mhe Mhe Pokhari trail in Dordi Rural Municipality-7 of Lamjung district. Upon reaching Hilebesi, approximately 180 km from Kathmandu, around 100 villagers welcomed us with garlands and tika.

After the warm and grand welcome at Hilebesi, we traveled by bus to Upper Khinchowk, about an hour’s drive away. There, another group had been eagerly waiting for nearly three hours to greet us with lively cultural dances and music performances. Although we wished to stay longer and enjoy the program, fatigue caught up with us. After a hearty dinner, we retired to our homestays.

The next morning, after enjoying sel roti along with curry and tea for breakfast, we gathered at a designated spot to begin the trek. The air was filled with warmth and smiles as the mothers’ group bid us farewell, applying tika and showering us with blessings.

Soon after leaving the village and entering the jungle, the steep ascent, and the terror of leeches, began. However, the higher we climbed, the better the views became. On the first day, we trekked for about six hours, ascending from 1,200 m to 2,570 m. We set up our tents at Pauli Danda, where we also found a small shed. It was here that we caught our first glimpse of the majestic Mt Boudha and Mt Himalchuli.

By the time we reached our first stop, the sun was setting toward the horizon, casting a golden glow across the mountains. The moment was unforgettable, although clouds had already covered some of the surrounding ranges.

The next morning, we witnessed a captivating sunrise from Pauli Danda. The eastern sky glowed in deep shades of red and orange, and from the ridge we could see more than eighteen majestic peaks, Mt Manaslu and Mt Himalchuli to the north, and Mt Machhapuchhre and the Annapurna range to the west. After breakfast, we set off for our next destination, picking jungle fruits like chutro (berberis) and raspberries along the way.

The trail was so tranquil and enthralling that we were completely absorbed in its beauty, hardly noticing when we reached Khole Pokhari, an open ground rather than a pond. According to our guide, there used to be a beautiful pond here. However, it was believed that whenever two people went near it, only one would return. In other words, the pond was thought to claim a life. In anger and fear, villagers eventually cut down part of the hill and drained the pond.

Later, it was believed that the spirit had settled at Barah Pokhari, just below the hill, prompting villagers to build a temple there. Listening to these stories, we reached Thodi Danda, our third-day station. We set up our tents while watching an astonishing sunset. As night deepened, the temperature dropped, and because our tents were pitched on a slope, we struggled to sleep comfortably.

On the fourth day, barely ten minutes after starting our walk from Thodi Danda following breakfast, we reached a stunning spot surrounded by rhododendron trees and a wide green meadow. From there, the Manaslu Himalayan range stood directly before us, with Mt Annapurna visible to our left.

We spent some time taking photos and videos. As it was our acclimatization day, we walked only a short distance and spent the night at Komro Danda. Situated at an altitude of 4,000 m, Komro Danda was truly a wonderful place. The view of the mountains and the sunset from there remains vivid in my memory.

Despite its beauty and tranquility, the area suffers from a lack of water. Heartfelt thanks go to the porters, who walked nearly an hour to fetch water and cook for us. Recently, the local authority constructed a dharmashala there, providing a proper resting place for travelers. Once the water problem is resolved, the journey will become much easier. We spent the night at the dharmashala.

The next day, having been informed that the trail ahead would be long and challenging, we began walking soon after breakfast without delay. We had now entered the alpine zone. The trail grew narrow and demanding, but the stunning views of Boudha Himal made the journey feel vibrant and rewarding.

As there was no open ground to pitch tents, we had to walk directly from Komro Danda to Mhe Mhe Pokhari Base Camp to spend the night. We had noodles for lunch that day. The trail after lunch proved to be the most challenging and adventurous part of our journey. The weather was cold, and thick fog blanketed the surroundings. The path was rocky, narrow, and difficult, forcing us to walk while taking support from the rocky walls.

Each time we reached the top of a hill, another appeared right in front of us. After much hardship, we finally crossed two hills—Tare Deurali (4,350 m) and Chabi Danda (4,380 m)—and reached Mhe Mhe Pokhari Base Camp.

A dharmashala had been built there, so half of our group took shelter inside while the rest stayed in tents. On the sixth day, after walking for about twenty minutes, we were rewarded with the serene Mhe Mhe Pokhari Lake. According to a local guide, the lake got its name when a person, seeing its vastness for the first time, was so shocked and dizzy that the words “Mhe Mhe” escaped his mouth. In the Gurung language, Mhe Mhe is an expression used when one feels dizzy.

It is believed that those who make a wish upon reaching the lake will have it fulfilled. A few minutes of uphill walking led us to several other stunning lakes, including Narsingh Lake, Talwar Lake, Dhalkyu Lake, and the mother of all lakes: Dudh Pokhari. Each lake appeared in a different color, some green and others blue.

Some members of our group even scaled Mhe Mhe Peak (5,049 m), also known as Mhe Mahe Pass, with the help of a guide. Those who did not attempt the peak spent their time around the lakes, quietly soaking in the beauty and capturing photos and videos.

On the seventh day, after packing our lunch, we descended straight to Thodi Danda and spent the night there. The eighth day involved a long descent to Duwar via Barah Pokhari. As we reached the village, we found the villagers eagerly waiting to welcome us.

Witnessing the welcome ceremony reminded us that the cultural saying “Atithi Devo Bhava” (Guests is god) still thrives in Nepal. At the end of the trek, we realized that Nepal continues to hold countless hidden gems, waiting to be explored and shared with the world.

The Nepal Army (NA) has geared up its preparations to mobilize 80,000 army personnel in the run-up to the House of Representatives (HoR) elections to be held on March 5. 

NA's Brigadier General and Spokesperson Rajaram Basnet informed that the army force would be mobilized in the elections in accordance with the endorsed Integrated Security Plan 2082 which has already been approved by the President. 

"In line with the directive of the Integrated Security Plan, the army personnel would be mobilized in the field a month ahead of the elections," he shared. 

The government has endorsed the Integrated Security Plan while the National Security Council has also approved the matter of mobilizing the Army for election security. 

The Army would work in three phases in the course of the elections. 

The NA would bear the major responsibility of providing security to ballot paper printing in the pre-election time and vital structures during the elections. 

In coordination and collaboration with the Nepal Police and Armed Police Force, the NA would take up the responsibility for providing security to vital structures such as airports and prisons. 

In the course of the elections, the NA would run election-related integrated training and drills in coordination, collaboration and cooperation of four security agencies and district administration offices. 

The Army would assure the security of political parties, candidates, voters and employees deputed in the elections keeping itself in the third circle while being mobilized in the polling booths and centers. 

As it has done in the past, the Nepal Army has made preparations to set up security bases at different places of the country targeting the election. 

With the conclusion of the voting in the election on March 5, the Army will take the responsibility for the security of transporting the ballot boxes and the vote counting stations.

Security seminars are currently being conducted at the provincial level as well to ensure that the elections are held in a peaceful environment on the scheduled date, the Army stated.

The government will assess and analyse the situation to make additional security arrangements based on the suggestions received in the seminar.

The Army has stated that it is ready to provide election security as a primary duty of the state through coordination and cooperation with all security forces, local administration, and public representatives.

Any complaints against candidates, who have filed their nominations for the National Assembly member election to be held on January 25 can be filed today, according to the election program made public by the Election Commission.

The registration of candidates' nomination papers was completed peacefully at the offices of the election officers in all seven provincial capitals on Wednesday, shared the Commission's Joint Secretary and Spokesperson Narayan Prasad Bhattarai.

According to the election program, the nomination papers and complaints, if any, shall be examined and the list of candidates will be published on January 9 and 10, the candidates will withdraw their names and publish the final list of candidates on January 11, and the election symbols will be given to the candidates on January 12.