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Haritalika (Teej) is a cherished festival, particularly among Hindu women, celebrated with great fervor. According to Hindu scriptures, Goddess Parvati undertook a rigorous fast to win Lord Mahadev as her husband. Today, women continue to observe this fast, whether for their husbands’ well-being, spiritual devotion, or personal desires. Teej symbolizes the strength of intimate relationships, providing a platform for sharing joys and sorrows for women. Nowadays, Hindu women, both in the country and abroad, celebrate Teej as an important festival.

Opinions about Teej, however, vary among women. Some emphasize its connection to their husbands’ longevity, while others view it as a sacred tradition or a means to foster unity among women. There are a few exceptions who consider Teej is exclusively for married women. But festivals should never be bound by limitations; they must be inclusive and welcoming to all. It is crucial to avoid prescribing rigid rules for beliefs like these. How can we justify imposing specific requirements? Our upbringing in diverse religious, cultural, and familial backgrounds shapes our unique perspectives. Using our viewpoints for our convenience is nothing but a display of our ego.

In this context, I share an instance of broad-mindedness exhibited by my mother-in-law. Twenty-three years ago, it had only been two years since my husband passed, my son was playing outside on the day of Teej. He saw women dressed in vibrant attire and insisted that I do the same. His innocent request evoked both pain and fear within me. My mother-in-law, who was observing all this, explained that Teej is a festival celebrating love, belonging, trust, and relationships, not just with husbands but with all our loved ones. She emphasized that it did not mean I should abstain from observing the festival. I saw a septuagenarian challenging societal norms. Her words filled me with pride as her daughter-in-law. With her encouragement, I not only embraced the occasion but also strengthened our bond, all while witnessing the joy on my son's face. Sadly, such open-mindedness is often rare even among younger generations.

For social change, we must extend our empathetic thinking to all sections of society. By doing so, we can offer not just sympathy but also promote equality through small gestures. I recall another incident that took place 22 years ago. On the eve of Teej, Dr Shiva Paudel offered me a gift. It surprised many since it was unusual for men to offer gifts to women on Teej. Seeing glass bangles and bindis of vibrant colors in the gift box, all of us were shocked and surprised. But he emphasized that women had every right to adorn themselves as they pleased and encouraged us to make the change ourselves. His words displayed immense respect for women. While there were other educated women advocating for women's rights, their perspectives differed. From that day on, I proudly wore colorful bangles and bindis and initiated a ‘red campaign’ to encourage other single women to do the same.

We often talk about women's rights but struggle to broaden our perspectives. In many Teej programs, with some exceptions, even the educated elite struggle to welcome others with open hearts. What's even more disheartening is that these elites readily participate in other social justice initiatives, highlighting the discrimination. When will society overcome these divisions? How can we facilitate change? Perhaps by adopting the ‘red campaign,’ single women can assert their right to live with dignity, just like any other member of society. Yet, societal divisions still inflict occasional wounds. Perhaps you can experience change when you change your perspective to foster equality. It’s time to reframe your mindset.

The participation of Prime Minister Pushpa Kamal Dahal in the United Nations General Assembly (UNGA) holds special significance for our nation. His participation underscores the importance of our leaders engaging on the international stage, enabling our voices to be heard.

During this UNGA session, it is essential for us to highlight our active involvement in peacekeeping missions and reaffirm our dedication to strengthening the United Nations. We should emphasize the need for increased opportunities for our country, as our contributions have not been proportionally reciprocated.

In this international forum, we must advocate for the maintenance of peace through dialogue, aligning with the UN’s shared objective. Additionally, we should place greater emphasis on our non-aligned movement.

Furthermore, we should advocate on behalf of the Least Developed Countries (LDCs) and Landlocked Developing Countries (LLDCs). Our commitment to addressing climate change should be highlighted, emphasizing our leadership's engagement in global trends and discourse.

The author is a Professor of International Relations

On a fateful day in Nepal’s history, 16 Sept 2015, the nation stood at a crossroads, poised to embrace a new constitution. The air was thick with anticipation and tension, as the Madhes-based parties and neighboring India exerted immense pressure to delay the process by a few days. In the midst of this high-stakes drama, the then President Ram Baran Yadav found himself torn between the demands of delay and the promise of progress.

In a meeting at Sheetal Niwas, President Yadav handed over Constituent Assembly (CA) Chairman Subas Chandra Nembang a letter that bore the weight of uncertainty. This missive, a plea to postpone the constitution’s endorsement, became a pivotal piece in the puzzle of Nepal's constitutional destiny.

Nembang received this letter, but instead of presenting it at the CA meeting, he boldly set a date, Sept 20, for the grand promulgation of the new constitution. The stakes were high, and the tension palpable. Upon returning from the President's office, Nembang doubled down on his commitment to the cause. 

Had Nembang yielded to the pressure and presented that letter, the course of history might have taken a different turn. The constitution would not have been issued in its current form or might never have seen the light of day. This riveting episode is immortalized in the book, ‘Kathmandu Dilemma: Resetting Nepal-India Ties’, by Ranjit Rae, the former Indian ambassador to Nepal. 

“At a late stage during the Constitution drafting process during the first fortnight of September 2015, he ( President Yadav) had sent a letter to the Constituent Assembly (CA) Chairman formally conveying his views but the Chairman of Constituent Assembly, Subas Nembang, refused even to share the message with members in the ground,” recounts Rae.

Nembang, the stalwart chairman of the CA, who played an indispensable role in the birth of Nepal's new constitution, has sadly passed away at the age of 70. He led the CA that had to be elected twice in the run-up to the promulgation of the new constitution.

He once famously quipped to the media: “I am not the former chairman of the CA but ‘the chairman’ of the CA.” Indeed, he presided over a historic body, unparalleled in Nepal’s political history, entrusted with the sacred task of drafting a new constitution. 

Nembang will forever be remembered as a key architect of Nepal’s constitutional renaissance. He skillfully juggled the roles of speaker and CA chairman, navigating treacherous political waters with a remarkable lack of controversy. He was soft-spoken and composed, yet possessed a commanding presence that allowed him to engage in frank and candid discussions with top leaders from major parties, no small feat in a divided political landscape.

In the twilight days of the CA, Nembang, like other senior leaders, faced insurmountable pressure to halt the constitution’s promulgation. Despite these formidable obstacles, he remained unwavering in his commitment to consensus among political parties. He had an innate talent for finding common ground on contentious issues, and he firmly believed that the CA itself could craft the new constitution if parties could unite.

Constitutional experts and former CA members sing Nembang’s praises for his role in ushering in the new constitution. He not only excelled in the constitution drafting and promulgation process, but also championed its effective implementation and protection. Nembang’s conviction that the country could not forge a better constitution in the current climate drove his unwavering dedication, even in the face of mounting challenges to the constitution's legitimacy.

Constitutional expert Radhe Shyam Adhikari says Nembang not only played an exemplary role to draft and promulgate a new constitution, but also championed for its effective implementation and protection. 

Nembang’s conviction that the country could not forge a better constitution in the current climate drove his unwavering dedication, even in the face of mounting challenges to the constitution’s legitimacy.

Even after the constitution’s promulgation, Nembang, as a senior leader of the CPN-UML, continued to play a pivotal role in crafting the laws necessary for its implementation. His final days were marked by intense cross-party negotiations aimed at resolving the lingering issues of the transitional justice process. His parting words held a promise of progress for Nepal’s international standing, a testament to his unyielding commitment.

Nembang harbored aspirations to become the president after the constitution’s promulgation, yet internal dynamics within the UML thwarted this ambition. Throughout his career, he consistently advocated for the middle ground in politics, seeking consensus among parties even during the most trying times.

His counsel to go for a fresh CA elections during the impending dissolution of the first assembly in May 2012 to avoid parliamentary vacuum and his quiet resistance to the 2021 parliamentary dissolution by his party leader KP Sharma Oli, all underscored his dedication to Nepal’s political stability. 

Nembang was a giant of Nepal’s political arena, whose legacy will forever be etched in the annals of the country’s modern political history. He will be remembered as a gentle statesman who expertly navigated the turbulent political waters to chart a course toward progress and unity.

One of the factors behind the 2008 financial crisis was the liberalization of mortgage lending. Banks would give out mortgages to people who should not have qualified for a mortgage out of greed. They wanted more and more people locked into repaying them loans for the rest of their lives! But the banks’ greed came back to bite them in 2008 when so many people couldn’t pay back their mortgages that many banks and insurance firms went bankrupt, causing a global financial crisis.

Nepal was striding toward good governance with the reinstatement of democracy in 1990. But the Maoist insurgency that began at that time took a toll on that stride. These days, greed, a strong desire for more wealth and power and its evil twin envy—the desire for what other people have in the society—seems to be gripping the Nepali society, especially those at the upper echelons. 

A slide into survival culture

Nepal’s ‘rich culture’ is converting into a ‘survival culture’. 

Rich culture is the source of national pride that contributes to the diversity and identity of a community and plays a significant role in shaping its values, social norms, and history, fostering intercultural understanding, and enhancing global diversity. It encompasses various traditions, customs, arts, and practices aspects like language, art, music, dance, literature, cuisine, clothing, and religious beliefs that have been developed and passed down through generations within a society and often celebrated through festivals, rituals, and other cultural events.

Whereas survival culture refers to the knowledge, skills and practices necessary for individuals or communities to endure challenging or threatening situations. It is often associated with indigenous or marginalized groups, who have adapted to harsh cultural and less opportunistic upbringings. Survival culture includes maintaining the communities’ own cultures, practices and skills like religious beliefs and traditional practices. It ensures the survival and sustainability of communities in an ongoing unfavorable condition and helps preserve their unique identities and ways of life.

The social foundation of Nepal is ever changing. The country’s ‘rich culture’ is ‘exhausting’ and steering into a ‘survival culture’. The change in behavior patterns to self-centeredness at the cost of losing Nepal’s identity is in the making. 

Rebecca Henschke, BBC’s Asia editor and Korean journalist Kevin Kim in the ‘Heart and Soul’ episode, said Nepal has one of the fastest growing Christian communities in the world with South Korean missionaries like Pang Chang-in and his wife Lee Jeong-hee helping to drive the growth. This is a rare insight into an organized and increasingly controversial Korean mission, spreading the Christian faith with new churches and cultivating the next generation of Nepali Christian leaders in the Himalayas. It is a risky undertaking as those found guilty of converting people face up to five years in jail in Nepal. 

Moreover, Nepal’s culture and traditional practices are giving in. Nepal’s strategic positioning with faith as a factor for political influence cannot be overlooked. The majority Hindu inhabitants, fast growing Christians community and rising Muslim residents are all carving their spaces in the region as never before. This is a very complex problem with no easy solutions. It will add to the fragile national security environment with complexities unless the nation focuses on answers when liberties of the minorities are raised in a decade to come. 

Conclusion

This is also a behavioral approach to national security with direct implications for regional security. National character is led by fear, greed, incompetence, ineffectiveness, inefficiencies and shortsightedness. Secure national character contributes to national security when insecure national character furthers to national insecurity. Simple questions that arise or can be asked about behavior science for national security and nation building are: Was federalism endorsed as a national requirement or a greed-led distribution of power? Was secularism meant to preserve and enhance the cultures, traditions and religious practices and national desire or was it an influenced endorsement for other’s aspirations? 

Other cases in point are the debates in the society and the Parliament of how Nepal is insecure with the Millennium Challenge Corporation’s Nepal Compact between the American aid agency MCC and the government of Nepal that is designed to increase the availability of electricity at lower costs as well as the State Partnership Program (SPP) to assist the Nepali Army on fulfilling its responsibilities with humanitarian assistance, improving capabilities contrary to the disinformation that it was part of the Indo-Pacific strategy and a geopolitical tool to contain China. The Chinese Belt and Road Initiative is another concept that is contested when strategic infrastructure development is a need and assistance with grants is a viable approach.   

The point is national characteristics such as greed and fear in policy-making should be taken as risk and how behavioral approaches to growth alienate and antagonize nation-building. Negative behavioral approach to nation building is bad. So “national character building” must be addressed. Winston Churchill said “Fear is reaction. Courage is a decision”.

There is a tendency to criticize, finger-point and deflect the citizenry with self inventions about the roguish foreign interference, when in reality it is the fallout of fear, greed, incompetence, ineffectiveness, inefficiencies and shortsightedness, which are complex problems with no easy solutions. 

The utmost menace big or small is a perception rather than realism with an insecure frame of mind, with confidence to make up rationality and strategic wisdom to recompense for own contentment, incompetence and absence of self-knowledge. Indeed, more often than not, the biggest threat is one’s own fears and own greed. Threat has also increased almost in parallel with the decline of self-confidence.

Preserving and safeguarding the cultural richness of Nepal requires various measures and efforts. They include, documentation and research, education and awareness, legal protection, community involvement, sustainable reasonable tourism that respect cultural values and finally invest in training programs, workshops, and capacity-building initiatives and community engagement with internationally supported programs.

Greed-led national policies can have profound consequences, impacting various aspects of society, from the economy, social order to governance. It is critical to recognize the risks and potential drawbacks related to giving precedence to individual gains over collective welfare. By promoting ethical governance, striking a balance between self-interest and public welfare, and fostering inclusive policy-making processes, nations can mitigate the negative consequences and inconsistent behavior. 

The author is a Strategic Analyst, Major General (Retd) of the Nepali Army, and is associated with Rangsit University, Thailand