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Gaushala, Dec 27

On a chilly winter morning, I entered a tea shop in Gaushala for a hot cup of tea. The establishment was already abuzz with banters shared over steaming cups. I noticed six people inside. Most appeared to be regulars—devotees visiting the Pashupatinath temple, I reckoned.

In one corner of the shop, four men were engrossed in a discussion about public transport and traffic rules in Kathmandu Valley. Two of them were bus drivers, and the other two were taxi drivers. One bus driver explained that he transports school children for a private school during the morning and evening hours while operating on regular routes at other times. “During office hours, many buses are busy ferrying school children. That’s why people are left stranded, waiting endlessly at bus stops,” one of the taxi drivers remarked.

The group agreed that schools should not be allowed to use public vehicles, as it causes inconvenience for commuters. They also discussed how much money could be earned working for private schools. However, the bus driver noted that the school had not paid the bus owner for months.

The conversation then shifted to traffic rules. One taxi driver complained that large buses create chaos for smaller vehicles and motorbikes, but the traffic police ignore them. “If we make even a minor mistake, we are penalized immediately. But buses break lanes, cause accidents, and intimidate smaller vehicles. They’re practically immune to the rules,” he claimed.

The four spoke openly and candidly, unbothered by the presence of others in the shop. One of them said, “There is a nexus between the umbrella organization of public buses, the traffic police, and politicians. That’s why the traffic rules remain unenforced and ineffective.”

Another man entered the tea shop and ordered black tea without sugar. He asked the group, “Will they send him (Rabi Lamichhane) to jail for money laundering?” No one responded. He continued, stating that leaders of the Nepali Congress, CPN-UML, and CPN (Maoist Centre) had amassed more wealth than Lamichhane and couldn’t explain the sources of their income. One man agreed, arguing that proper investigations would reveal that almost all politicians would end up in jail for money laundering due to the lack of transparency in their earnings. “They live luxurious lives and have amassed huge wealth—what is the source of their income?” he questioned.

At another table, a man was reading the news about political parties’ plans to amend the constitution. “Parties say they are amending the constitution to ensure political stability. However, it’s the political parties, not the constitution, that are responsible for instability,” he said, adding that conflicting opinions among the parties had prevented a consensus on amendments. Others in the tea shop remained silent, seemingly unfamiliar with the details of constitutional changes.

Another hot topic was the ruling UML’s decision to take disciplinary action against Bhim Rawal, Binda Pandey, and Usha Kiran Timalsina for dissenting over the party’s decision to accept land donations from businessman Min Bahadur Gurung. The party expelled Rawal from general membership and suspended Pandey and Timalsina for six months.

The tea shop was sharply divided on this issue. One man, likely a UML sympathizer, defended the move, arguing that party members must adhere to discipline and not oppose the official line. Another man disagreed, stating that leadership in a major party like UML should tolerate dissenting voices. “You cannot expect all leaders and cadres to share the same views in a large party like UML. Suppressing dissent will weaken the party’s strength,” he argued.

The discussion then shifted to Foreign Minister Arzu Rana Deuba’s recent visits to Europe and India. One man pointed out that during her previous visit to India, the minister had met Indian Prime Minister Narendra Modi and other high-ranking officials. However, this time, she failed to meet any government officials. He claimed this reflected strained relations between the two countries under the current government.

Another man disagreed, questioning why Nepal’s prime minister would need India’s support at all. Yet another offered a reflective perspective: “Why do our leaders go abroad without sufficient preparation for high-level visits? If she went for health reasons, as has been claimed, she shouldn’t have addressed public programs.”

One participant added that despite the prime minister’s claim of an impending visit to India, Rana’s visit suggested otherwise. He speculated that India might be displeased after Prime Minister Oli’s decision to visit China first and sign the Belt and Road Initiative (BRI) framework agreement.

At the Tribhuvan University International Cricket Ground in Kirtipur, Nepali cricket made history recently. The credit for this feat—the successful conclusion of the Nepal Premier League (NPL) Twenty20 cricket tournament (Nov 30-Dec 21)—goes to the entire sports fraternity.

It’s a celebration for all, including the government, the winning team, Janakpur Bolts, other participating teams, ace cricketers from Nepal and beyond, the organizers (Cricket Association of Nepal), sponsors, national and international media involved in the coverage of the tourney, ground staff, fans and empires.  

Through the maiden NPL title win, Janakpur Bolts have etched their name in history and this win should be an occasion for celebration for the sports fraternity. It is natural for fans of a squad to get disappointed when a rival team wins but this does not allow them to opt for physical violence and racist remarks against the ‘rivals’. Sadly, that’s what happened during and after the final match between the Bolts and the Sudurpaschim Royals.

The organizers and law enforcement should learn some humbling lessons from the cricket ground, and so should fans. The fans, diehard and misguided ones in particular, should bear in mind that violence is not acceptable at all, whether on or off the sporting arena.

For law enforcement and the management, it is indeed quite difficult to ensure order in a euphoric, roughly 25000-strong crowd but this does not mean these authorities should not prepare for worst-case scenarios. Now that the unwelcome incident has occurred, the onus is on law enforcement to conduct a free, fair and credible probe, take action against the guilty and come up with preventive measures keeping in mind the possibility of vested interests using such events to stoke up hostilities between different communities living in peace and harmony in a country comprising the Himalayas, the Tarai and the Hills.

With some sobering lessons, the NPL has shown that Nepal, endowed with favorable weather conditions and friendly, cheering people well aware of the sporting culture, has the potential to become a great neutral venue for major international sporting tournaments, including cricket. The time has come to channelize our energies toward that end as well.

What defines a human being? Why do we keep building walls when we can build bridges? Zanele Muholi, a South African activist who uses her art to highlight the beauty of black LGBTIQA+ women, once said that “If I wait for someone else to validate my existence, it will mean that I’m shortchanging myself.”

In Nepal, intersex and gender-diverse individuals often experience humiliating names across regions. In the mountains, they are called Fulu fulu, Singaru in the Western hills, and Maugiya or Kothi in the Tarai region. Additionally, terms like Hijada and Chakka seem to be more common, which is beyond inappropriate and hurtful. Why label someone when you can simply honor them as humans? 

From ancient scriptures to modern movements, the acceptance of gender and sexual diversity have deep roots.

LGBTIQA+ in Hindu mythology

Hindu mythology has recognized gender diversity and same-sex love for centuries. For example, Shikhandi, an important character in the Mahabharata, was born a woman but became a man to fulfill a divine purpose and played a key role in the Kurukshetra war. Next, the concept of Ardhanarishvara, a composite form of Shiva and Parvati, symbolizes the unity of masculine and feminine energies, challenging societal gender norms. Similarly, Lord Vishnu’s transformation into Mohini highlights the idea of gender fluidity, including a union with Shiva that birthed Lord Ayyappa. The cultural celebration of such themes is evident in the Koovagam festival in Tamil Nadu, which honors Aravan and is actively embraced by transgender communities.

Greek mythology

One of the tragic love stories of Apollo and Hyacinthus represent prominent figures of same-sex marriage.The god of music and the sun, Apollo is considered the patron of same-sex love. He had many male lovers and was invited to bless homosexual unions. Hyacinthus, the lover of Apollo, was a Spartan youth. Moreover, Plato’s Symposium, a timeless philosophical work resonates deeply with the LGBTIQA+ community and embraces the idea of love and connection beyond gender. The subject of homoeroticism has been discussed where Plato’s characters accept the norms of that time surrounding homosexual love.

Chinese mythology

In Chinese mythology, the Taoist principle of Yin and Yang emphasizes balance and harmony, transcending rigid binaries of gender and sexuality. Taoist practice resolves the “homosexuality & religion” conflict. Taoism teaches: Not every question should have an answer. Moreover, in classical Chinese opera, such as Peking opera, the practice of cross-dressing, where male actors play female roles, is prevalent and can be interpreted as a form of representation for LGBTIQA+ themes. This art instantly promotes Chinese society to legalize same sex marriages.

American mythology

Rainbow Flag, created by Gilbert Baker in 1978, has become a powerful symbol of LGBTIQA+ pride and engulfed into American mythology. Many native American cultures, including the Navajo, Lakota, and Zuni (Native American tribes), have recognized the existence of Two-Spirit individuals, believed to embody both masculine and feminine qualities. Also, although Mulan is a Chinese legend, in the context of American mythology and queer narrative, her story has been reinterpreted as a tale of gender nonconformity and identity fluidity.

African mythology

Esu as a god of communication and trickery in Yoruba mythology, is a figure who often defies gender norms. Esu embodies fluidity, as he can be portrayed in male or female form, challenging traditional understandings of identity and power. He appears in many African American folktales and has been reinterpreted by modern queer theorists to celebrate non-binary identities.

Across cultures, the acceptance of sexual diversity is not new. So, instead of dividing ourselves, why not we become humans and share humanity? After all, don’t we share the same red blood?

The 1950s were a transformative period in Nepal’s history, marked by significant changes both domestically and internationally. The end of the 104-year Rana autocracy ushered in a democratic era. Following the restoration of democracy in 1950, successive governments began implementing policy changes aimed at reshaping various facets of society.

Internationally, this decade was characterized by geopolitical shifts. India had recently gained independence, Pakistan emerged as a new state, and China asserted control over Tibet, which shares Nepal’s northern border. The rise of the Communist Party in China further altered the region’s dynamics. During this time, Nepal signed the Peace and Friendship Treaty 1950 with India, establishing a foundational framework for bilateral relations that remains influential today. As Nepal’s importance grew for both India and China, it also attracted attention from Western powers, particularly the United States. Breaking away from its prolonged isolation, Nepal embraced an open-door policy, receiving reciprocal interest from major global actors.

Domestically, Nepal faced numerous challenges. The absence of established institutions and policies essential for democratic governance hindered progress. Political parties were in their infancy, lacking the experience necessary to manage the aspirations of a transitioning society. To address the needs of the people, Nepal began dismantling its feudal policies and institutions, laying the groundwork for social, economic, and structural reforms.

Despite the abundance of literature on Nepal’s modern political history, much of the existing research tends to focus on prominent events, individuals, and familiar narratives. A new publication, Nepal in the Long 1950s, by Martin Chautari—a Kathmandu-based think tank—offers a fresh perspective on this critical period. Edited by Pratyoush Onta, Lokranjan Parajuli, and Mark Liechty, the book moves beyond the conventional focus on political milestones, delving into nuanced social and cultural dimensions that provide a broader understanding of the era.

The editors frame their exploration of the “Long 1950s” within the theoretical lens of French historian Fernand Braudel, who argued that history is shaped by enduring structural forces rather than discrete events or individuals. By situating Nepal’s transitions within broader regional and global contexts, the book sheds light on how internal developments were influenced by external dynamics and vice versa.

The ten chapters in Nepal in the Long 1950s examine diverse aspects of the decade’s transformation. For instance, Prawash Gautam’s chapter explores the rise of Kathmandu tea shops as public spheres, illustrating how these spaces fostered public opinion and supported pro-democracy movements during the decline of the Rana regime. Bandana Gyawali examines the ideological shift from “progress” to “development” in state policies, reflecting broader societal transformations. Peter Gill provides an in-depth analysis of land reform debates, arguing that legislative efforts were not inevitable outcomes of the 1950 revolution but the result of dynamic political processes involving a range of actors.

In another chapter, Onta investigates the short-lived Nepal Sanskritik Parishad, presenting it as part of a utopian cultural revival project in post-Rana Nepal. Sharad Ghimire discusses the 1954 floods, emphasizing how the disaster legitimized the state’s bureaucratic expansion and foreign aid initiatives, particularly in Chitwan’s Rapti Valley. Parajuli examines the founding of Tribhuvan University, analyzing the interplay of internal and external forces in shaping Nepal’s oldest and largest academic institution.

The second section of the book, titled “The World in Nepal,” shifts focus to the influence of foreign specialists, institutions, ideologies, and tourism on Nepal during this transformative decade. These chapters illustrate how global forces interacted with local contexts to reshape the nation’s development trajectory.

By combining previously published works with new contributions, Nepal in the Long 1950s offers an interdisciplinary approach to understanding this pivotal decade. It moves beyond conventional political history to provide fresh insights into the social, cultural, and geopolitical dimensions of mid-20th-century Nepal. This compilation is a significant addition to the study of Nepal’s modern history, offering readers a deeper and more nuanced understanding of a transformative period.