Submit your Article

On Sept 15, 6:08 pm, I was heading back home. A torrential downpour was imminent. I hurried to catch a bus to Narayantar. I spotted a bus that appeared to have empty seats from across the street. I rushed across the road near the Bouddha police station, using the zebra crossing. 

I boarded the bus just as the door shut, a chilling fear gripped my soul as I noticed only a few men inside, scattered throughout the bus. There were men of various ages, with the conductor seated at the front and some men in the front rows and others in the back. The door was already closed, and the bus began to move as the rain poured down. The only thought that haunted me was the terrifying and brutal 2012 Nirbhaya Delhi rape case. I was paralyzed, unable to move or react, so I took a seat by the door and opened my window wide. I saw men chatting and smiling, and once again, the horrific memories of 2024 Kolkata rape case of Moumita and Nirbhaya cases tormented me deeply. 

Should I exit the bus? I was torn, knowing I would get soaked mercilessly if I did. Then the conductor started closing all the windows one by one. The driver yelled from his seat to close them quickly to keep the water out. My heart raced uncontrollably. I steeled my heart and mind, gripping the window on my side, preparing myself defensively. I partially closed my window and kept my hand on the window lock, gazing outside the bus, hoping more people would board. I checked the door locks, counted the men inside, and held my bag tightly. 

I scrutinized the various faces of those men, feeling frozen and crippled inside, but I clenched my fists tightly, planning to jump out if things turned sour. Then a second thought crossed my mind: do any of these Nepali men possess humanity and morality? Or should I fear stepping outside in the evening, unlike in India? Such horrifying incidents like the Priyanka Reddy and Moumita cases in our neighboring country and the Nirmala case in our own have set a precedent that men wield ultimate power, and even the law, judiciary, and enforcement agencies can do little to punish these predators, demons, and vermin. They roam free, searching for their next victim. 

The rain began to ease, and some people boarded the bus, bringing a sigh of relief to my heart and soul. Thank God the men on this bus are not like those vermin outside as in the Nirbhaya case. I felt saved, thanking God and even those men for not having ill intentions toward a lone girl in the bus on this frightening evening. I expressed gratitude to my fellow countrymen, hoping they still possess some humanity. 

As my stop approached, I exited the bus, reflecting on the recent news of the sugar daddy case in Nepal, where a man posed as a sugar daddy, befriending young people in clubs, luring them, kidnapping them, and then torturing them in various psychotic ways. Drilling body parts, inserting needles, mutilating, and applying hot iron to the back. 

Just thinking about it sends chills down the spine. Why are people committing such maniacal acts nowadays? Is it due to extreme modernization or the unchecked content in the media, with the government seemingly indifferent? Each time the government changes, a new leader takes over the next morning to rule Nepal. Yet, despite the changes, no leader has taken steps to address these contemporary crimes, as we witnessed in the Nirmala Panta case. 

There are laws in place merely to show teeth to the public, demonstrating that the taxes paid by citizens are utilized on paper or perhaps in electronics nowadays. Thus, that evening's incident left me with many unanswered questions. That day, I represented the entire female youth of our nation, who harbor a constant fear of evolving crime types and a growing rage toward the leaders who claim to protect us. I would like to ask, who would protect me if I were a victim in such situations?

‘Europe has to grow out of the mindset that Europe’s problems are the world’s problems, but the world’s problems are not Europe’s problems.’- S Jaishankar 

Foreign Minister of India, an oriental country (“rest” from the “west”), probably had not forgotten how Churchill’s exploitation of the word “barbarians” to fuel ‘western war’ in 1943 led to a devastating famine causing the death of nearly 3m people, including children, women and elderly. A decade later, he was awarded with the Nobel Prize in Literature, for his biographical description about defending human values. This is an irony of eurocentrism. Eurocentrism is rooted in a colonial mind-set that is poised on the idea that the knowledge, culture and civilization of Europe, including its extension to America and other former white colonies, are superior and the remaining as savage. As Jaishankar stated, Europe’s problems and its policies have always been presented as the global problems and policies, without considering the relevance for the whole world. 

The concept of global world, i.e. globalization of politics, economics and culture have derived its roots from the ideas of the western world, as opposed to ‘Vasudhaiba Kutumbakam’, meaning, the world is one family. It is the same mind-set that the western lens dominates what we think globally. Academic fields favor European perspectives, restricting global understanding and fostering ethnocentrism, leading to stereotyping and discrimination against non-European cultures. Today, extensive Eurocentric social theories have blended with neoliberalism that determines our vision of globality. Neo-liberal ideas claim to champion prosperity and development, pointing to calibrating numbers as indicators of progress. However, a question arises: is this growth a result of continuous human progression or the influence of neoliberalism? Even the term ‘sustainability’ derives its origin from the Western concept. After Europe and the United States had submitted benefitting from the development driven by industrialization, they popularized the principle to mean to protect the earth and its environment for the future generation. 

Now, when it comes to saying that human life has improved and we're moving towards sustainable development, my take is a bit nuanced. Certainly, technology, healthcare, and education have brought positive changes for certain sections of society. But are those changes accessible to all sections of society? While the champions of neoliberal economies are organizing the feast of prosperity, one large section is uninvited and another large section is struggling to appear at the table. The opulence and resources of the feast were one time or another expropriated from those who are not at the table today. 

The uncontrolled spread of neo-liberalism and globalization in South Asian countries is causing havoc, particularly in the realm of economic competition. The flood of inexpensive imported products from dominant market economies has overtaken our locally made goods, resulting in a trade deficit and creating further dependence on external markets. When eurocentrism historically has created a huge global economic imbalance, how can there be fair competition among first world economies and third world economies? 

The flagbearer of neoliberalism, Bretton Woods System, probably was the first of the Eurocentric policies presented to the East as a magic wand for development. The preconditions of structural adjustment to obtain monetary aids caused malfunctioning of the existing governance mechanism leading to perpetual political instability in the developing countries. The peculiarities of the Asiatic society were blatantly ignored to glamify the European idea of development. 

In South Asia, this has resulted in further marginalization of vulnerable populations, increasing economic disparity, limited access to essential services, and displacement due to market-driven policies. Privatization of essential services like healthcare, education, and utilities lead to a further exclusion of the marginalized. Agricultural sectors in South Asia are also vulnerable to the effects of neo-liberal policies. Market-oriented reforms have caused disadvantage to small farmers, sustenance agriculture based economies contributing to rural distress and migration. 

Multinational companies, the new Trojan horse have penetrated underdeveloped countries through neo-liberal policies starting to exploit natural and human resources right from their onset. Climate change, degradation of biodiversity, and social disparities persist as pressing challenges at a global scale. Indigenous people, once at the forefront in making truce with nature are likely to suffer from the climate disaster- mainly a result of neoliberalism, while others enjoyed the fruits. The crisis on food security is one of the evident and major failures of the Euro-centric idea of development. The production of hybrid and genetically modified seeds by multinational companies like Monsanto take over the entire agricultural system, a direct hegemony forced over indigenous scientific knowledge which has resisted unsuccessfully through food sovereignty movements. 

Addressing the problems associated with neoliberalism outside Europe, requires a careful consideration of the social, economic, and environmental impacts of market-oriented policies. Europe needs to realize that the Oriental societies are not the experimentation ground for the Eurocentric ideas of neoliberalism. Plus, the Orient societies do not require a European-meter to curate their progress. Although global challenges require global efforts of mitigation and prevention, the peculiarities of the Orient societies should never be meddled with. 

It is true that the world has made progress in recent times in numerous aspects, but Europe is not the cause of the improved human condition. Rather it is the opposite. Before European colonialism came to the Oriental Societies, civilization was thriving. Asia constituted the majority of the world’s wealth and prosperity. The ongoing major thirty eight conflicts continue to further deteriorate living conditions—which are either the problems Europe created or are the remnant of the Eurocentric idea of superiority mastered through imperialism. Only after the fall of colonies, the world’s societies have been progressing towards an improved human condition. Europe can only be credited for the progress towards sustainable development in one way, i.e., its colonial downfall. Moreover, it is now high-time that the Oriental and Indigenous ideas of governance should be credited for the progress towards sustainable development.

The "Navaratri", a nine-night festival known as Bada Dashain and a significant celebration for Hindus in Nepal, commenced today.

Ghatasthapana falls on Ashwin Shukla Pratipada, the first day of the bright half of the lunar calendar month Asoj or Kartik.

According to the Nepal Calendar Determination Committee, the auspicious time for observing Ghatasthapana this year is at 9.16 am today.

Deity Shailaputri is worshiped for observing Ghatastapana on the auspicious hour.

The festival entails reverence for deities such as Brhamacharini, Chandraghanta, Kushmanda, Skandamata, Katyayani, Kalarati, Mahagauri, and Siddhirati.

The first day is being marked by worshiping the deity Shailaputri in accordance with Vedic rituals and preparing for Jamara (barley shoots) by sowing maize and barley seeds in a jar filled with soil and cow dung for germination.

Prayers are also offered to Durga Bhavani, the goddess of power today. Germination of the auspicious "Jamara" is also initiated at Hanumandhoka Dashain Ghar in accordance with Vedic rituals.

On the 7th day of the festival, Dashain Phulpati are brought to home on October 9.

The committee has set 11:36 am as the most auspicious time for Dashain tika on October 12 (Asoj 26).

The United Nations General Assembly proclaimed the period between 2022 and 2032 as the International Decade of Indigenous Languages to draw global attention toward the critical situation of many indigenous languages and to mobilize stakeholders and resources for their preservation, revitalization and promotion.  In an era of rapid media evolution, radio still has the power to bring people together and provide communities with vital news and information and local language radio programs. Currently, 365 community radios are operating in 77 districts of Nepal. These radios are operated by rural communities, including women, Dalit and Janjati communities.  These community radios have been shifting the power paradigm from elites to poor. Community radios in Nepal have been addressing the diversities of the country in a proper manner as they are spreading awareness by airing radio programs and news in more than 40 local languages. Maximum number of local radios are presenting diversity in Nepal.

Nepali society is very diverse as it features people from 125 ethnic groups speaking 129 languages. One can see an entirely different culture, geography and languages in every 3 hours walk from the north to the south or the east to the west. Only mainstream media and national radio cannot unleash the potential of diversity of this magnitude.

While localizing the issue, the challenges and hindrance that were faced previously should be internalized and necessary amendments should be made to ensure that these issues are not faced again. Media can work effectively on this issue. For social transformation reformation in present law and policy should be undertaken. Decentralization of authority and power is one way to empower local level and necessary laws should be formulated to ensure people enjoy the perks of decentralization.

Community radios has been playing the role of media in disseminating information and raising awareness through its programs at the grassroots level connecting it to the central level.  Diverse radios producing programs in various languages have made it possible to share information to a wide range of people throughout the country, thereby playing a role in social transformation.

Though the problem is not solved by the radio, it helps in challenging traditional thought processes and helps bring change from the grassroots. The reach of the media has also ensured that many incidents are not hidden or sidelined but are featured nationwide and leave the authority with no other option but to take action and help bring positive change.

Caste, gender, class and creed-based discrimination still exists in our country. The feudalistic social and cultural practices have ensured that the marginalized and poor communities are left far behind from the development benefits. After the emergence of the local and community radios, people are more concerned about their daily needs and their supply chain. Community radios are organized, operated and managed by the people in the community and it is generated to protect, promote the social, economic, cultural and political condition locally and nationally.

Community radio serves as a basic medium of communication for the right to information and freedom of speech. Community FM radios are trying to change the daily lifestyle of their audiences through radio programs. Community radios are picking up grassroot-level issues, which are making direct impacts on people’s lives. They are producing and broadcasting radio programs on various social, political and economic issues in various languages.

In Nepal, community radio is a reliable source of information for the elite to the people who are marginalized. Community radios have been helping to bring about positive changes in local communities through radio programs. Various awareness programs and public service announcements are broadcasted every day. Participation of women and people from marginalized communities has increased in development, political and economic activities because of these radios. In rural areas, women have started local enterprises either from their homes or rented spaces. Service providers are providing quality services to the right holders. Community radios have been empowering local people and making policy-makers accountable. In the 2015 April earthquake and 2017 October floods, community radios were only means of communication at the local level. 

The history of community radio started in 1947 when the Bolivian Labor Association operated the radio for the benefit of their community. In Nepal, the history of community radio began in 1996.

The country remained poor as the people were not aware in the past. In Nepal, 65 percent of the total population and only 42 percent women are literate.  Community radios have the capacity to reach the entire population of the country. However, other media have very limited reach and basically serve the elites. In this situation, community radios are considered as the absolute means of communication for rural communities. Community radios have been connecting the community with the state.

Community radios are the sources of information for the people from rural to urban and poor to rich. It is more than mechanical equipment, studios and frequencies. It is the means of hope, aspiration, security and future of their audiences. They broadcast pro-poor contents mostly overlooked by the commercial or mass-medias. Community radio is the approach rather than physical assets. The community radios are operated by the community to supply their informational needs for transforming their life and society.

Community radios are not-for-profit institutions. They are operated by community-based organizations for their social benefits. Community radio is advocating elimination of all harmful traditional practices through radio programs and their social movement. The subject of social inclusion and social transformation should be the issue of concern to everyone and not just the government and some organizations. Traditional discrimination still prevails in the society. Human trafficking, domestic violence and discrimination against women are still rampant. Many organizations have been working on these issues but real change is yet to be seen. 

In summary, community radios can play a vital role in bringing about positive transformation in our society. 

The author is chief of (CIN)) at ACORAB