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A few months back, during a discussion with a distinguished professor from a so-called developed country (only economically, in my view), I was struck by the painful reality of how often nations like Nepal are labeled ‘poor’. It is disheartening to hear such a professor’s emphasis on economic poverty as the primary measure of a nation’s success. This sentiment echoed a mindset that I experienced over three decades ago during my school days when economic metrics were prioritized and were taught as the sole measure of progress. It’s pitiable to see that even today, this outlook has remained unchanged, despite the mounting evidence of the destruction resulting from overemphasizing material prosperity, ignoring the broader, deeper, richer aspects of life that truly enhances our well-being. 

A global obsession

Despite complex and multiple dimensions of poverty, the world remains fixated on economic growth. Countries are locked in a race to lift their GDPs, assuming economic advancement with progress. But what are we really accomplishing? Approximately nine percent of the people around the world lack access to basic needs i.e enough food, cloth and shelter. While this is an urgent issue, pursuing economic growth at any cost, not only emphasizing at least basics for the needy, but lavish life for the majority of people is destructive. In doing so, we risk deepening other forms of poverty that are just as critical to human well-being.

Countries like Bhutan have redefined prosperity by prioritizing the well-being of citizens over material wealth with the Gross National Happiness Index. Other indicators such as the Genuine Progress Indicator and the OECD’s Better Life Index measure success by integrating environmental health, social connections and life satisfaction. Another indicator, the Happy Planet Index prioritizes sustainability and happiness over material wealth, while the UN’s Human Development Index incorporates health, education, and living standards. 

Movements like Minimalism, Degrowth and Post-Growth Economics have evolved as critiques of prioritization on materialistic economy. They have redefined prosperity that does not depend on endless consumption. Living a life with fewer belongings and more purpose is encouraged by Minimalism. Post-Growth and Degrowth advocates on reducing economic activities to protect natural ecosystems and people’s well-being. These movements have questioned whether wealth accumulation actually raises living standards, particularly when it comes at the expense of the environment and social cohesion.

The excessive focus on economic growth has resulted in chaotic patterns of migration, both within and across nations. People move in pursuit of better economic opportunities, yet doing so often accelerates the breakdown of social ties, the loss of cultural identity and dignity, and the degradation of the environment. This unrestrained economic growth has led to pollution, deforestation and biodiversity loss. One of the most alarming consequences of overemphasizing economic growth is climate change, due to carbon emission and environmental destruction as by-products. Extreme weather events like floods, droughts, wildfires and rising sea levels are becoming more common, leaving vulnerable communities to bear the brunt. Our carbon footprints have increased due to the world’s obsession with production and consumption, causing an unsustainable resource use and global health catastrophe.

Hidden costs

Poverty manifests in many forms beyond the economy. There’s time poverty, where individuals are so overburdened with work that they have no time for themselves or their loved ones, also leading to health poverty. Environmental poverty results from our relentless pursuit of economic growth leading to overconsumption, overproduction and destruction of the natural ecosystems, leaving a degraded Earth to future generations. Migration and modernization driven by economic pursuits have eroded cultural traditions and weakened the community bond resulting in sociocultural poverty. People frequently have a tendency to leave behind the sense of community, dignity and tradition that enhance their lives when they relocate.  This fragmentation can lead to feelings of isolation and loss of identity. The rising crisis of mental health issues like anxiety, depression and loneliness exacerbated by the pressures of contemporary life is also reflected in mental poverty.

The paradox is that, while chasing economic wealth, we are depleting other forms of wealth that are essential for human survival. How much longer do we overlook these costs? If economic growth is achieved at the expense of these fundamental human values, life is not progressing at all. It is a debt we are passing on to future generations. Economic prosperity is only one dimension of progress. By focusing exclusively on it, we miss the true richness of life: our relationships, cultural heritage and our mother Earth on which we depend.

Valuing richness of life

It is vital to realize and never forget that there are other indicators of a nation’s richness besides economic poverty. In Nepal, we are blessed with an abundance of stunning natural beauty, pleasant climate, rich cultural heritage, and deep social ties. These are fundamental components of a high quality of life and not just pleasantries. We ought to be proud of these facets of our national identity rather than feeling ashamed of our financial situation, which we need to work on. We are wealthy in ways that many so-called “economically rich” countries are not. In some countries, people can’t spend much time outdoors due to extreme weather, cultural traditions have been eroded by modern life, and social isolation, crimes and shootouts, and mental health issues are rampant. Despite their economic prosperity, these nations are poor in other equally important aspects.

This is not an argument against economic progress, instead, advocating for a more balanced strategy that cherishes every facet of human existence. We should strive to improve our economic conditions while also appreciating our charismatic nature, rich culture and wonderful community we owe. We must resist the temptation of obsessing over materialistic growth and consumerism, understanding that true prosperity involves a harmonious balance between social, cultural, environmental and economic well-being. 

A holistic vision

As we envision the future we wish to create, let’s move beyond solely concentrating on economic growth. Instead of chasing economic prosperity at the expense of life’s richness, let’s pursue true prosperity, which encompasses holistic aspects of life. By shifting our mindset away from valuing money above everything else, we can break free from the cycle of overconsumption and restore harmony to both our planet and our lives. We can ensure that the Earth or the richness of life are not sacrificed in our quest for materialistic richness. 

Let’s acknowledge the close relationship between our well-being to the well-being of the planet, and it’s’ all inhabitants. By addressing poverty in all its forms, we can create a world where everyone has enough: time, resources, and social connections to live in harmony with nature and with each other.

Now is the time to act, before it’s too late. Let’s redefine what it means to be truly wealthy, not just in economic terms, but in every dimension of human existence. Only then can we build a future that is sustainable, inclusive and fulfilling for generations to come.

The author is a senior researcher at ForestAction Nepal

Once a new government is installed in Kathmandu, deliberations on Nepal-India relations take the center stage of national politics.  However, attempts have been made for a long time to find a permanent solution to the problems seen in Nepal-India relations. Be it the border dispute or the friendship treaty of 1950 and others, there have been a long series of discussions between the two countries. In this context, the Eminent Persons Group’s (EPG) report is currently being discussed in Nepal at a level that has once again achieved par. After the formation of the new government consisting of the Nepali Congress and CPN-UML, when the Minister of Foreign Affairs of Nepal, Arzu Rana Deuba went on an official visit to India, questions were raised about whether Minister Deuba would raise the issue of the EPG report. Same concerns were raised with the erstwhile governments. While releasing a book written by one of the members of EPG, Suryanath Upadhyay; on Sept 7, PM Oli expressed his belief that the Indian prime minister would receive the EPG report, despite the fact that the current government does not appear to have made a formal comment on it. The prime minister’s commentary carries meaning in bilateral matters, whether it is at a book launch or in other casual settings. Importantly, it has extra significance because the current prime minister and India have a turbulent past.

Is it accurate, nevertheless, that this report is being discussed aggressively in Nepal? In what way does this report matter for Nepal? Shall Nepal be adhered to this report? The purpose of this article is to depict how, during the last six years, the EPG report has been seen as an enigma and what path Nepal needs to tread on.

Formation and flux

In the year 2011, when Baburam Bhattarai was the prime minister, during his visit to India, the proposal to form EPG was made public through a joint statement. The purpose of the proposal was to further strengthen multi-dimensional relations between the two countries. The then prime minister of India, Manmohan Singh, also agreed to this. Five years later, in 2016, there was a formal agreement on the formation of EPG. After the announcement of the EPG, the group held a meeting in Kathmandu and formally started the study. The mandates assigned to the EPG were to analyze previous treaties, mostly the 1950’s treaty and agreements between the two countries. In a similar vein, to suggest essential actions to improve the social-economic, political, and cultural ties as well as mutual trust between the two nations.

Likewise, suggesting other areas required for fostering and bolstering friendship between the two countries, as well as institutional frameworks for ties and steps to eradicate cross-border crime while boosting peace, prosperity, and cordiality. The EPG held a total of nine meetings in both countries and approved the report of the EPG in 2018. On behalf of Nepal, Bhekh Bahadur Thapa (coordinator), Rajan Bhattarai, Nilambar Acharya, and Suryanath Upadhyaya were members. Bhagat Singh Kosiari (coordinator), Jayanta Prasad, Mahendra P Lama, and Bhuvanchandra Upreti, members from India, are in the group. The EPG members agreed to submit the approved report to the Prime Minister of India first and then to the Prime Minister of Nepal. After six years, the Indian side has not received the report.

Following the adoption of the 2015 Constitution of Nepal, the UML, led by KP Sharma Oli, formed the government. The Nepali Congress was out of power. The Madhesh-centric parties were agitating because of dissatisfaction with the fast-tracking of the constitution. Nepal and India's political ties were not harmonious. Given this context, the formation of the EPG between Delhi and Kathmandu was created purely for ‘political face saving’ of each side. The agitated Madhes based parties resisted the formation of the EPG without a broader consultation. The EPG was meant to assess the boundary between India and Nepal, but instead it is controlled by leftists, with not a single person from borderland included. The formation of EPG and its procedure seems to be divisive prima facie inside Nepal.

Don’t be stuck; be strategic 

Despite the political and diplomatic ups and downs, there has been no decrease in the intensity of economic exchanges and people-to-people relations between the two countries.

The India-Nepal Treaty of Peace and Friendship  was signed by the last Rana prime minister of Nepal, Mohan Shamsher Jang Bahadur Rana, and the then Indian ambassador to Nepal, Chandreshwor Prasad Narayan Singh on 31 July 1950 and came into force the same day. However, the Treaty of 1950 was engulfed in controversy before its ink had even dried. That controversy kept coming to the surface from time to time. The controversy mostly comes from ‘communist-oriented intellectuals’ and from those who believe in the nationalism shaped by the late king Mahendra. As a result, this issue remained an important issue in the relationship between the two countries. Undoubtedly, the treaty signed by the prime minister from the Nepalese side and the Ambassador from the Indian side reflects prima facie inequality. Similarly, in the report of EPG, Nepal has put forward a proposal that some articles of the peace and friendship treaty of 1950, such as 5, 6, and 7, are not up-to-date.

The way the Nepali members of EPG have been leaking  the contents of the report in various programs from time to time shows how impatient the members are, and it also cannot be said that there will be no influence of other external forces against India while the EPG study is going on. As some of Nepal's former foreign ministers and members of EPG sometimes make irresponsible comments in programs organized by various NGOs and institutions, Nepal should now make this report public, albeit unilaterally. This appears to be strategically weak and a violation of EPG’s privacy. This will only give India a space to act more tactically.

By the time the EPG group is formed and it completes its studies, India has a government led by Narendra Modi. During this period, a government was formed in Nepal under the leadership of KP Sharma Oli, Pushpa Kamal Dahal, or Sher Bahadur Deuba. However, none of the prime ministers have been proven instrumental in handing over the EPG report. In the recent past, UML Chair Oli, who led a powerful and stable government and became the main opposition, raised the issue of EPG from the rostrum in the Parliament, but this report was not prioritized even during Oli's tenure. Now is the time, and like the EPG members, the prime minister who understands the seriousness of the relationship between Nepal and India should discuss the relationship between the two countries better than commenting in informal forums. The jingoism between Nepal and India should be ended by fundamentally solving the enigma of EPG.

Incidentally, the Nepali Congress, the largest party of Nepal, is also in the role of an ally in the journey of driving the country along with the Oli government. The current coalition government can hold talks with the government of India. Finally and above all, it seems relevant that everyone remembers the analogy given by diplomat Madhurman Acharya to India in relation to Nepal. He depicts in his book, Nepal World View: ‘India is a kalpbriksha, the tree that gives you the fruit you wish. If handled carefully, India provides many solutions to Nepal’s problem. But when the wrath of the bigger neighbor becomes difficult to manage, it can be the source of trouble as well.’

@randhirJNK

A few months ago, I had a meeting with one of my friends doing a PhD in America. He said that in the US, most of the education institutions have a student debate club. Once a week, students discuss various issues with a critical lens. Mainly, the students of the social science stream create discourse on burning issues in society. For instance, racial discrimination is one of the major problems in American society. White people have historically discriminated against black people. 

Similarly, the diaspora living in the US is also facing problems regarding socio-political aspects. In such   burning issues and problems, students present papers, debate with critical thinking, creative thinking, literary theories like White Man’s Burden, race theory, postcolonial studies, race discrimination, gender discrimination, LGBTIQA+ rights, etc. Beside this, there is no hard-and-fast rule for participation. It is like a loose forum where interested parties can discuss and give their opinions.

The culture of these critical discourses has changed  the level of students’ understanding as well as upgraded them critically. Recently ,the students are seeing issues from multiple perspectives. In fact, they are lamenting the racist history where an individual is oppressed just because of a certain race or color. During the discussion, students questioned themselves about human rationality. Even they themselves criticized the irrationality of their ancestors. But sadly, the educational institutions of Nepal have almost failed to create such discourse.

Last time I got an opportunity to attend a debate program on ‘caste system struggle or compulsion’ organized by progressive students of RR Campus . It is a nice gesture, at least  it shows some avenues of change for students. But the opinion of some participants is so casteist. They are students holding a degree in hand. They have seen the fragmentation of society by caste. Still they are proud of the caste and they want to continue it as their parents. In addition they also give irrelevant logic to support the caste system. These are some representative voices only.  Our universities are filled With these sorts of casteist minds.

These practices and understanding of students  that our students and universities are almost unknown about Dalits problems. Meanwhile, the caste system is the major headache in society. Around 13 percent of the population is facing problems because of caste. Each day, Dalits are being victimized by the caste system. Mainly in temples, taps, relationships, etc., dalits are tortured.

In such a society, why are students and educational institutions not showing the same interest as in American universities? In Nepal, state-owned educational institutions seem to be politically trained. The wall painting on college premises and hanging political flags on the gate proved it. The student union is very active in political matters. They obeyed political  leaders, and t designed programmes according to the road map of parties. The rallies, protests, cleaning, blood donation, etc. programmes are the major work of the students union. Unfortunately, social issues like caste discrimination seem to be unknown to students.

Caste is the burning and bursting issue of the Hindu Varna system. Especially in Nepal, each day people belonging to the Dalit community are facing inhumane behavior from so-called on-Dalits. Contrary to this, the mainstream of Nepali society regards caste as a cultural phenomenon. They don’t see any fault in the caste system. Even they argued that caste discrimination will not be removed immediately from society. It takes time, and Dalits have to tolerate it to maintain harmony in society. These hypocritic thoughts of non-Dalits have been protecting the caste system as their tradition and culture for ages. Meanwhile, the constitution of Nepal has strictly prohibited any sort of discrimination that is punishable. The Articles 17, 18, 24 43 and 40 of the Constitution clearly advocate for human rights and freedom.

On the other side, including students, non-Dalits act as if nothing is happening in society regarding caste issues. However, some progressive students’ efforts can’t be denied. Still, they stand with Dalit issues. But the majority belongs to a hypocritically stereotyped group. In fact, the hypocrisy of non-Daltis is violating the law of a state. Which result in torture, murder, social trauma for Dalits. By seeing this scenario, the non-Dalit faction is digging a pit for its own people and system. Therefore, to change such inhuman practices, the students and educational institutions of the state have to take a leading role in developing equity and equality in society. In fact, most educational institutions have huge numbers of non-Dalit students. 

Knowing and seeing such situations in society, educational institutions and their students can’t remain neutral. They must react critically and creatively, as in the Western world. After knowing our educational institutional roles on social issues like caste, one might raise questions. Why are our students remaining silent on the caste system? The obvious answer is that our students are also guided by the Manu Simiriti caste system, and most of them, both teachers and students, are non-Dalits. That’s why they remain silent. But while saying this, how can we deny the magnanimity of students? How can we avoid the Western students' activism on race and color?

Aside from all the lapses, Students should self-criticize themselves and take these mistakes as lessons to rebuild their progressive image for the overall development of society. In fact, by nature, students are progressive. So they should play a vital role in resolving the problem. In addition, students and educational institutions are known for hope, progress, and the future of the state. Therefore, the law, social norms, and values also asked the student to take responsibility for creating a forum for unity against the inhuman system and caste system. In the US, when George Floyd, a black man, was killed, the entire nation came out in protest against racism. Students actively participate in rallies. This shows the maturity of American society regarding racism. Though racism still exists in society, at the same time, voices are being raised and hands are joining to fight against inhumanity.

Thus, Nepali educational institutions and students need to be strong to counter such a heinous system. The Curriculum Department Center (CDC) should include chapters on the caste system. This way, the students will know the dark sides of the caste system. After studying such ill practices, students will organize discourses. They will be aware that their family society does not practice the caste system. Then only will society transform from stereotypes to progressives. Otherwise, the literate actors will be involved in drama, and society will remain irrational forever.

To bridge the gap between academia and industry, Kathmandu University (KU) has established the Academia-Industry Cooperation (AICKU) under the leadership of Vice-Chancellor Prof. Dr. Bhola Thapa. Recognizing the immense potential of a synergistic partnership between academia and industry, Dr. Thapa envisioned AICKU to address shared challenges and meet the evolving needs of both sectors. KU firmly believes that fostering collaboration with industry is key to driving innovation and solving real-world problems. The university’s motto, “From Campus to Community,” reflects its commitment to tackling unemployment, reducing student outflow, and promoting knowledge and skill transfer. Currently, AICKU identifies potential industry partners and develops strategies for collaboration through partnerships.

AICKU operates with the vision to "bridge the gap between academia and industry, enhancing research and development, and contributing to economic growth and social impact." Its mission is "to create collaborations that promote skill development, knowledge transfer, and employment opportunities." AICKU follows the GRID model, which stands for Grants, Research, Industry, and Dissemination. By securing grants from government and private sectors, AICKU facilitates KU’s research projects, focusing on solving real-world problems through strategic partnerships. The results of these projects are shared through seminars, conferences, and workshops, opening new avenues for funding, innovation, and knowledge transfer to benefit all stakeholders.

AICKU’s initiatives go beyond research and knowledge transfer, focusing on creating direct pathways for student and graduate engagement with industry. This includes providing jobs, internships, collaborative workshops, research and development (R&D), promoting startups, and fostering international collaborations.

Jobs and internships

AICKU partners with private companies to offer paid internships and job placements, providing students with practical experience while meeting industry needs. KU’s Employment Promotion Program has already placed 30 recent graduates, with a target of offering opportunities to 80 graduates annually. A KU Employment Promotion Committee ensures adherence to employment guidelines, ensuring that top students receive job opportunities even in a challenging job market. This initiative not only benefits students but also enhances the overall societal progress by connecting academic knowledge with industry expertise.

Collaborative workshops

AICKU has been proactive in organizing collaborative workshops and events to bring together key stakeholders. The first Academia-Industry Meet 2023, held on December 29, brought leaders from academia, industry, and government together to discuss industrial development and economic progress in Nepal. Other successful events include the Academia-Industry Workshop in collaboration with Energize Nepal, held across all provinces to align R&D efforts with industry priorities. Additionally, the Brain Drain vs. Gain Symposium united experts to address the challenges of brain drain and youth retention, while Yuwa: A Talk Show inspired youth engagement through transformative discussions. A recent seminar titled Nepal-Japan Collaboration for Environmental Sustainability, Earthquake Resilience, and Youth Empowerment further showcased AICKU’s efforts to confront pressing challenges in collaboration with Japan's Tiger Mov, Inc.

Research and development

KU’s ultimate goal is to conduct groundbreaking research that leads to practical solutions, internships that shape future careers, and projects that bridge the gap between theory and application. AICKU serves as a common platform for KU’s schools, departments, and industries to collaborate on research and academic activities. Current initiatives include the Mental Health Research Centre, Hematology and Oncology Research Centre, and Multi-Disciplinary Diabetic Research Centre, all of which are contributing to advancements in health technology and medical research. These efforts highlight the potential for academia and industry collaboration to foster national development.

Startups and entrepreneurship promotion

KU’s Business Incubation Centre (KUBIC) has already supported over 20 companies producing innovative, community-focused products. KUBIC has also trained more than 179 individuals and supported 22 researchers. This initiative is part of KU’s broader strategy to promote startups and entrepreneurship, further strengthening academia-industry ties.

International collaboration

In addition to national partnerships, AICKU has established international collaborations. Notable partnerships include those with ASHA NPO Japan to develop a digital medical records app for Nepal’s healthcare system, and with Colorbath NPO Japan to work on energy sector projects. AICKU also facilitated a partnership between KU and Thrangu Vajrayana Buddhist Center in Hong Kong, resulting in the construction of the Thrangu Rinpoche Academia Industry Block at KU, a testament to both institutions’ commitment to fostering a collaborative environment for academia and industry.

Kathmandu University’s efforts to foster academia-industry collaboration represent a significant milestone in Nepal’s educational and industrial landscape. Through robust partnerships, student opportunities, and research aligned with industry needs, KU is paving the way for a brighter future. As these collaborations continue to flourish, they promise to not only enhance individual success but also drive societal and economic progress, contributing to nation-building and sustainable development. AICKU stands as a beacon of KU’s commitment to bridging the gap between theoretical knowledge and practical application, with the vision of creating a self-sufficient nation where education and industry work hand in hand to achieve lasting impact.