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When I look back at my education—from childhood through my master’s degree—I realize how much it was structured around rote learning: memorizing facts, repeating them and aiming for good marks. I didn’t attend a prestigious school, just a regular one like most students in Nepal. Regardless of the school, the emphasis was the same. This pattern wasn’t just my experience—it’s reflective of a broader issue in Nepal’s education system. This kind of education didn’t teach me how to think or understand the world; it only taught me how to pass the exams. 

Even today, with some changes here and there, many schools continue to follow this outdated pattern. Whether well-resourced or under-resourced, the focus remains on memorization, repetition and obedience. The result? A generation that can recite facts but struggles to think critically. Worse still, questioning is often actively discouraged. In my experience, when students ask questions, they're frequently met with responses like, “Don’t ask too many questions” or “Just focus on the syllabus.” This discourages curiosity and stifles intellectual growth. If we want to cultivate thinkers and leaders, we must create an environment where asking questions is encouraged—not seen as a sign of disrespect, but as a sign of engagement. 

I’m not advocating for baseless questions, shouting or insults, as we often see on social media; that kind of behavior doesn’t promote healthy discourse. Instead, I advocate for thoughtful, well-reasoned questions—ones that are essential for growth and understanding. We must teach students not just how to gather information, but how to question it, analyze it and think critically. Sadly, this skill remains missing in many education systems, including Nepal’s.

Rote learning and blind following 

With some exceptions, schools in Nepal—regardless of whether they are well-resourced or not—still emphasize memorization and grades over teaching students how to think. The problem is even more pronounced in under-resourced schools, where education remains largely about repeating what’s taught and passing exams. This creates students who are good at memorizing but poor at thinking critically. In some well-resourced schools, while modern methods are used, students often adopt Western ideas without questioning or developing their own perspectives. This creates a disconnect in their minds; they may learn to think in a Western way but fail to fully engage with or understand their own culture. This leads to confusion and a lack of visionary leadership, which Nepal desperately needs. One alarming trend is the focus on preparing students to migrate abroad, primarily to Western countries. From a young age, students are taught that success depends on passing exams and acquiring qualifications to settle abroad. I am not against studying abroad—global exposure is valuable—but the issue arises when studying abroad becomes the only path to success, which is not always true. This narrow view has led to a loss of vision for Nepal’s future. Instead of nurturing local leadership, we are teaching students that the best way to succeed is to leave their country behind.

Vedantic and Buddhist wisdom

This widespread focus on external validation—whether through grades or foreign degrees—has come at the cost of our own intellectual traditions. But Nepal has never lacked a tradition of deep thought. Long before modern schooling systems, our culture valued questioning, contemplation and philosophical inquiry. Nepal’s intellectual and spiritual traditions, especially Vedantic and Buddhist philosophies, have long emphasized deep, reflective questioning. These traditions encouraged individuals to explore the nature of existence, the self and the world—not to accept things blindly, but to understand truth through inquiry and reflection. 

Both Vedanta and Buddhism emphasize that knowledge is power, but only when it is understood through contemplation and personal experience. Sadly, this tradition of critical thinking and self-inquiry has been overshadowed by an increasing reliance on rote learning and unquestioned acceptance of information. This shift has steered us away from the rich intellectual tradition of inquiry and independent thought that Nepal once embraced. 

To change this, we need to reclaim the legacy of critical thinking and inquiry. My point here isn’t to discard modern science textbooks or start teaching only Sanskrit and ancient scriptures. Rather, it’s about taking the essence of those philosophical traditions—especially their emphasis on questioning and inner exploration—and weaving that spirit into today’s classrooms. By doing so, we can reshape the education system to foster freethinkers—people who question, explore, and lead with a clear vision.

Empowering the next generation 

Given these gaps, the real question is: how can we move forward? How can we improve the education system in Nepal? The solution likely lies in finding a balance. We cannot discard exams and grades entirely, but we should place more emphasis on critical thinking, problem-solving, and curiosity. Our education system must nurture free thinkers, not just exam-passing robots. The role of teachers is central to this transformation. Teachers must teach students how to ask good questions, think critically, and express ideas clearly. Classrooms should not just be places where students receive information but where they engage with it, question it, discuss, and debate. Teachers need to create an environment where curiosity and independent thinking are encouraged. While systemic change is essential, it’s important to remember that transformation starts in the classroom. And classrooms cannot change unless teachers are empowered. 

At the same time, many teachers in Nepal are working under extremely challenging circumstances, often without proper support, training, or resources. The issues I raise here are not criticisms of individual teachers but of a system that has not empowered them to innovate or think freely. Any reform must begin with supporting and valuing our educators, ensuring they have the tools they need to foster critical thinking and curiosity in the classroom.

The link to leadership

The consequences of our educational shortcomings extend beyond classrooms. Nepal’s current political crisis is not just a struggle for power—it’s a crisis of leadership. The country lacks visionary leaders capable of guiding Nepal toward a better future, and this deficit reflects deeper issues within our education system. Instead of fostering critical thinking and independent thought, we are producing followers who passively accept information. This is evident in our political landscape, where many follow empty rhetoricians rather than leaders with clear ideologies. 

To address Nepal’s political crisis, we must shift the focus from just who holds power to how we educate our people. Our education system is failing to produce the kind of visionary leaders we desperately need. A nation without an educational foundation that encourages critical thinking and nurtures leadership will remain stagnant, regardless of the political system or the individuals who rise to power. If we want to shape a brighter future, the future of the nation depends on how we educate young people today. 

Without an education system that fosters independent thought and leadership, we will continue to see a generation of followers, rather than leaders with vision. We, as educators, parents and citizens, must steer Nepal’s education system toward a future where critical thinking is valued above rote memorization. This is not just about changing curriculums—it’s about changing the very mindset with which we approach education. Only then will we truly empower our youth and ensure a better future for the country.

With the rising popularity of Korean dramas (K-dramas) in Nepal, many young women admire the romance, fashion, love, success, and lifestyles portrayed on screen. These dramas are widely loved, particularly by female audiences. However, some viewers compare their own love lives to the unrealistic fantasies depicted in these shows—potentially shaping or even disrupting their relationships. But are these dramas setting unrealistic expectations for relationships, beauty standards, and success?

Over the past decade, K-dramas have taken Nepal by storm, captivating audiences with their catchy storylines, charming characters, and idealized romance. From romantic and grand confession in the rain to dramatic love triangles, K-dramas have always succeeded to allure the audience which have set an incredibly high bar for what romance should look like. 

Unlike Indian series, which often follow repetitive patterns, K-dramas feature diverse genres and dynamic storytelling. Male leads are typically wealthy, mysterious, and emotionally reserved at first, only to reveal a softer, protective side as the plot unfolds. Female leads, meanwhile, are portrayed as kind-hearted and resilient, winning over their love interests through sincerity.

For many Nepali fans, these idealized portrayals have influenced their views on relationships. Social media is filled with posts yearning for a “K-drama-like romance”—complete with grand gestures, deep emotional bonds, and unwavering commitment. Some admit that they find themselves comparing their relationships to what they see on screen, leading to feelings of dissatisfaction when real-life love does not match the drama-fueled fantasy.

Shristi Prajapati (19) shared, “I used to watch a lot of Chinese dramas instead of K-dramas, though I’ve cut back now. The love stories feel so realistic that I sometimes hope for the same connection in real life.” However, she acknowledges the risks: “Unrealistic expectations can harm relationships, making people feel their partner isn’t loving enough.”
Prajapati explained that she only wants the parts to be in reality which could turn into real life like showing efforts and all. “But I also think that it can harm the perfect ongoing relationship where once they gather the expectations in their relationship and it may create problems in the relationship where one may end up feeling sad and may think that their relationship is not going well or their partner is not loving enough.”

Shayan Shakya (22) reflected on his past obsession: “I used to dream about recreating dramatic moments in real life, not realizing some things only work on screen.” He added that conservative Nepali society made such fantasies even harder to fulfill, leading him to stop watching.

Anil Giri, writing for The Korea Times, noted that K-dramas avoid excessive vulgarity and lengthy runs, focusing instead on vivid portrayals of love, tragedy, and family issues—key reasons for their appeal.

The “oppa culture”—where women romanticize older, protective men—has also influenced Nepal’s dating scene. Many young fans now crave fate-driven love stories with grand sacrifices. However, experts warn that these narratives can distort perceptions of healthy relationships.
Psychologists said, “Real relationships can be disappointing and frustrating if you want your spouse to be affluent, protective all the time, and to have the characteristics of a male protagonist in a K-drama. Young Nepali males may experience pressure to live up to the ‘oppa’ ideal, which is to be powerful, prosperous, emotionally distant but kind, and in charge at all times.”

Khusbu Agrawal, a psychologist, explained: “Fans form deep emotional bonds with characters, leading to unrealistic comparisons. Real partners, being human, can’t match the grand, selfless gestures seen on screen, often causing feelings of inadequacy.”

While K-dramas entertain, viewers must recognize the line between fiction and reality. Love isn’t about finding a wealthy savior—it’s built on mutual effort and emotional maturity.

Agrawal added: “Romantic FOMO can make fans undervalue caring partners. Critical media literacy and open discussions are essential to mitigate these effects.”

“Social comparison, Media Influence (Cultivation Theory), Character Attachment (Parasocial Bonds), Escapism & Fantasy, Emotional Investment and Happy Endings vs. Reality is the reason why we compare our relationships to K-Drama”, she explained.
That said, not all viewers adopt unrealistic expectations. Inaya Kiju, who has watched over 200 dramas, said: “I fantasize about the love stories but know they’re fictional. As long as people distinguish between reality and fantasy, K-dramas won’t harm relationships.” K-dramas have undeniably shaped how Nepali youth perceive romance. While they offer heartwarming tales, it’s crucial to separate scripted perfection from real love—which thrives on genuine connection, not grand gestures. As long as fans enjoy these dramas without losing sight of reality, there’s no harm in dreaming—K-drama style.

Construction on the western section of the Madan Bhandari Highway in Surkhet has been stalled due to recurring disputes, even as work progresses steadily on the eastern stretch. The highway, a national pride project aimed at connecting eastern and western Nepal, has seen several setbacks in Surkhet’s western region, particularly in the Gutu-Balde section.

Most recently, local obstruction has halted work in Bijaura. According to the Madan Bhandari Highway Project Office, Surkhet, the project has been unable to move forward in the area due to disputes from locals regarding the road alignment. The conflict covers a 1,500-meter stretch from Hospital Chowk in Bijaura to Dungkhola via Bijaura Bazaar.

The Detailed Project Report (DPR) outlines the alignment passing through Bijaura Bazaar to connect Hospital Chowk with Dungkhola. While no objections were raised during the DPR preparation, locals have since blocked construction, claiming that the road would cut through private land and disrupt the local market area.

One of the objectors is Top Bahadur BC, Ward Chairperson of Chaukune Rural Municipality-4, who says, “If the road follows the DPR alignment, I too will be displaced. My land—around eight ropanis—will be affected. Instead of displacing people, the highway should be rerouted.”

Despite local concerns, the Highway Project Office insists that the road must follow the shortest route as per the original DPR. Locals claim that around two dozen homes would be affected if the road is built along the planned alignment. They demand that the highway be diverted by an additional two kilometers to avoid displacing residents.

Although all-party discussions have been held to resolve the issue, no consensus has been reached. Engineer Resham Wali from the project office said, “We cannot deviate from the DPR alignment. Due to local obstruction, we’ve set aside the Bijaura stretch and are focusing on blacktopping the remaining sections.”

According to Wali, out of the 22-kilometer stretch between Dungkhola and Balde, including Bijaura Danda to Bidyapur Danda, 17 kilometers are currently being blacktopped and are expected to be completed by July.

The Madan Bhandari Highway spans 85 kilometers in the Surkhet section, linking Baddichaur in the west to Lagam. The western section has faced delays since its inception due to multiple disputes.

Earlier, during the DPR phase, locals in Barahatal and Panchpuri obstructed survey work. In areas such as Baddichaur (Barahatal) and Baraiche and Dulalthai (Panchpuri), residents opposed the alignment, citing concerns about which sides of the highway would receive development benefits. Although this issue was eventually resolved, another dispute emerged over tree removal between Baddichaur and Khambagade. Work in this area was stalled for a long time due to a lack of permission to cut trees. The provincial government has now taken over upgrading work in that section.

Eastern section nears completion

Meanwhile, the eastern section of the highway in Surkhet is nearing completion. Of the 35-kilometer stretch from Bhedabari to Dhuliyabit, 29 kilometers have already been blacktopped. Work is ongoing on the remaining six kilometers, and the Highway Project Office reports that 90 percent of the work is complete. “Only six kilometers are left to be blacktopped, and that too will be completed soon,” said engineer Wali. “Most of the bridges in this section have also been completed, with only one left to be sloped.”

Nepal has released its first-ever national estimate of the snow leopard population, placing the figure at 397 individuals with a mean density of 1.56 leopards per 100 square kilometers. The comprehensive assessment was led by the Department of National Parks and Wildlife Conservation (DNPWC) and the Department of Forests and Soil Conservation (DoFSC), with collaboration from conservation institutions and researchers, including WWF Nepal.

“This national estimate is a historic step in Nepal’s conservation journey,” said Ram Chandra Kandel, director-general of DNPWC. “It not only provides a clearer picture of the snow leopard population but also strengthens our strategy for long-term conservation.”

The data, gathered between 2015 and 2024, utilized advanced techniques such as camera trapping and genetic analysis of scat samples. The assessment followed the PAWS (Population Assessment of the World’s Snow Leopards) methodology developed under the Global Snow Leopard & Ecosystem Protection Program (GSLEP).

Badri Raj Dhungana, director-general of DoFSC, emphasized that a significant portion of snow leopard habitat lies outside protected areas. “This highlights the need for stronger community-based conservation, improved habitat connectivity and mitigation of human-wildlife conflict,” he said.

Ghana Shyam Gurung, country representative of WWF Nepal, hailed the estimate as a critical milestone. “This baseline will guide future interventions and ensure resources are directed where they’re most needed,” he said, underlining the importance of local partnerships in the face of climate change and infrastructure expansion.

The study compiled data from seven key snow leopard regions, reflecting Nepal’s leadership in high-altitude biodiversity conservation. It also places the country alongside Mongolia, Bhutan and India, which have completed similar assessments in recent years. Despite being found across 12 countries in Asia, snow leopards remain one of the least-studied big cats. A 2021 WWF report found that only 23 percent of their global range has been systematically studied, with less than three percent yielding data on population abundance.