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Nepal has been experiencing chronic political instability for years, primarily due to disputes between major political parties over power-sharing arrangements. Internal strife and petty fights within and among the parties for power have brought frequent changes in government formed as a result of compromise between major parties and fringe parties, especially after the adoption of a federal democratic republic polity, disappointing a people aspiring for stability, progress and prosperity for long. Ruling coalitions, formed to seize or hold onto power, have long been a feature of Nepal's political landscape. Although this coalition-based system occasionally promotes cooperative government, it frequently results in conflicts and instability.

The clash

In Nepal, coalition administrations are the result of partnerships between several parties. More often than not, practical realities and not shared ideologies are behind ruling coalitions involving major parties like the Nepali Congress, the CPN-UML and the CPN (Maoist Center) and their junior partners. Due to a proportional representation system, which guarantees even smallest parties a place in the legislature, coalition-building becomes necessary. Although this system stipulated in the Constitution encourages diversity and representation, it also results in fragmented mandates, which necessitate ruling coalitions. In such alliances, conflicts often emerge around the assignment of ministerial responsibilities. Junior coalition partners feel left behind and charge the bigger parties with controlling important positions. Policy goals differ significantly, especially when it comes to foreign policy, federalism and economic changes.

Implications

A decade-long war has caused paralysis in governance. National development initiatives and economic recovery have suffered due to delays in crucial legislative and policy choices. Political unrest discourages foreign investment and has an impact on tourism, hitting the national economy hard. Business confidence has also decreased because of prolonged uncertainty. Frequent conflicts among ruling coalitions for power and prolonged instability have reduced public confidence in the democratic system. 

Way forward

Political observers predict that communication and compromise will be necessary to end disputes involving coalitions by ensuring the participation of all coalition participants in decision-making processes. The idea behind this exercise is to alleviate deep-entrenched feelings of marginalization. Creating a precise policy framework that describes the coalition's goals and tactics will aid in minimizing policy divergences. Coalition partners can avoid miscommunication and disagreements by having explicit, documented agreements that specify power-sharing arrangements, policy goals and dispute resolution procedures. Stability depends on creating strong democratic institutions capable of resolving disputes and guaranteeing that coalition standards are followed. Ideological differences may be closed and collaboration can be fostered by encouraging political parties to engage in consensus-building and communication. Restoring public participation in political processes can aid in restoring trust and guarantee that public officials remain answerable to their citizens.

Disputes within coalition governments bring to light the difficulties coalition politics inherently faces in a fast changing and varied political environment. Coalition governments encourage diversity and representation, but they also need careful handling of conflicting interests and power relationships. In order to ensure a stable and efficient government as Nepal moves closer to consolidating its democracy, it will be important to address these issues through unambiguous agreements, institutional development and consensus-building. 

The inherent difficulties of coalition politics are exemplified by conflicting goals and ideologies within Nepal’s ruling coalitions. In a multiparty democracy, ruling coalitions are necessary, such coalitions should have an appetite for compromise and the proclivity to put the greater good of the country above petty gains. Nepal’s political leaders should have the capacity to overcome these obstacles to foster political stability and long-term growth as the country continues on its democratic path. Conflicts within Nepal’s coalition administrations are a reflection of the larger difficulties of governing in a pluralistic democracy that is undergoing transformation. 

In a political environment marked by fragmented power, ruling coalitions are necessary, but they call for mutual respect, a careful balance of power and a common commitment to the advancement of the country. Nepal's future depends on the existing coalition’s capacity to resolve internal conflicts and provide stable administration. Notwithstanding obstacles on the way, a more stable and prosperous Nepal can be achieved through dedication and sincere cooperation.

What a gulf exists between the Federal Government’s aims to promote Nepal as an international hub for information technology and the existing state of play of regulating Artificial Intelligence in the country. Regardless of official declarations, policies and budget speeches focused on harnessing the IT sector, the country’s quest to, first, make sense, then regulate and finally leverage the unfolding AI revolution is still in its infancy.

Amid this scenario, the very first official policy document on AI, technically a concept paper coming from the Federal Government, might offer the much-needed blueprint upon which new policies and legislations can be drafted. If Nepal really wants to attract investors in the field of IT, then it needs to really get it right the way it is going to regulate artificial intelligence. The fact that the country is already a late comer in understanding how to regulate the former could be seen as an advantage if the government acts swiftly.

It needs to leap, jumping with decisiveness by quickly taking advantage of and internalizing the learning and experiences from those trailblazing nations that, in the last few years, have been breaking ground in terms of AI regulations. To do so, it is equally indispensable to work in partnership with experts from the civil society and the international community.

To review the latest developments and take stock of what is happening in this complex but fascinating area of policy making, I got in touch with two persons involved in the discussions around AI, Santosh Sigdel and Aakriti Kharel, executive director at Digital Rights Nepal and digital media specialist at UNESCO Nepal Office, respectively.

“The adoption of the Concept Paper on the Application and Practice of Artificial Intelligence by the government of Nepal is a welcome development. Key aspects of this paper include the prioritization of developing AI laws and policies, such as the AI Policy Framework, National AI Strategy, Data Protection Framework, AI Governance Structure, AI standardization, and the promotion of AI literacy” shares Sigdel to me via e-mail.

Indeed, a very comprehensive framework is what is required. Let’s not forget that AI could offer humanity some of the best ways to leverage progress for the common good but, we know very well, that the opposite is also very realistically possible. Unchecked and unregulated, AI can become a devastatingly effective tool against humanity.

Sigdel is crystal clear on the downsides of the AI revolution and we should not live under the illusion that a still developing nation like Nepal will be immune from them. “As AI technologies become more integrated into daily life, it is crucial for citizens to understand these technologies to benefit from their advantages and mitigate potential risks. AI intersects with human rights in significant ways, impacting not only digital rights but also other fundamental rights. AI systems can collect and analyze vast amounts of personal data, raising privacy concerns,” he shared.

Think about discrimination and inequalities, two elements that are still very much embedded in society. “AI has the potential to either mitigate or exacerbate existing inequalities and biases. If not carefully designed and implemented, AI systems can perpetuate and even amplify biases present in training data, leading to discriminatory outcomes in critical areas such as law enforcement and access to public services,” Sigdel adds.

The risks are so high that the United Nations has been at the forefront, pressing for a global discussion around the ethics of AI. The Secretary-General of the UN, Antonio Guterres, even established an AI Advisory Board in October last year and the upcoming Summit of the Future in September, probably Guterres’ most ambitious undertaking since taking the helm of the UN since 2017, will try to hammer out an agreement on a Global Digital Compact that also will include aspects related to AI governance.

Within the UN system, UNESCO has been at the forefront of the conversation. “Nepal recognizes the significant impact of AI and is actively working on its ethical development” Kharel shares with me. “The UNESCO Recommendation on AI Ethics, adopted globally in 2021, serves as a vital guide for Nepal. This framework emphasizes human rights, transparency, fairness and human oversight in AI systems—values that align with Nepal’s focus on data privacy and ethical practices” she adds.

Positively, the Concept Note that was recently launched in a major event in Kathmandu is detailed enough to potentially pave the way for the Federal Government and the Parliament to take real and tangible actions.

According to the note, Nepal might have its own specialized AI agency. “The consideration of establishing a dedicated and specialized nodal agency to promote the use, application, regulation and governance of AI, as well as the encouragement of self-regulation, is positive,” Sigdel explains in his response. Will such a recommendation be acted upon?

We also need to ensure that any future policy making process related to AI is open and inclusive approach. These are two essential features for AI’s development. Sigdel strongly supports this view. “The process of AI policy-making should be open, transparent, consultative and participatory. The government should ensure the participation of all major stakeholders, including civil society, in the AI policy-making process.” “Civil society organizations should also be vigilant of the policy-making processes to ensure that diverse perspectives, including those of marginalized and vulnerable groups, are considered. This helps in addressing potential biases and ensuring inclusive AI practices,” he explains.

Kharel also guided me through what UNESCO has been doing to help the complex policy making cycle as much open as possible. “In Nov 2023, UNESCO and the Ministry of Communications and Information Technology (MoCIT) together with the Kathmandu University and Digital Rights Nepal organized the Multistakeholder Dialogue on AI Governance.” “The event brought together government officials, civil society, academia, and tech leaders to discuss AI policy. While Nepal’s specific AI regulations are still in progress, discussions highlight an application-based approach that prioritizes data privacy, responsible development and protection for vulnerable populations,” she adds.

While there is an urgency for Nepal to follow through the policy-related recommendations of the Concept Note, we cannot ignore the basics, among other concerns: Digital and media literacy.

“One key recommendation on AI Ethics is for member-states to invest in and promote digital and media literacy to strengthen critical thinking and understanding of AI systems, thereby countering misinformation and hate speech. UNESCO recognizes the risk of AI spreading misinformation, especially in Nepal,” the UNESCO expert tells me.

So, at the end of the day, it should not only be about regulations of the AI sector in order to generate incomes for the country. No doubt that a strong policy framework based on the best policies available, starting from the EU AI Act and then adjusted to local context, is going to be instrumental to truly make Nepal an IT hub. But the implications of AI’s use and spread are much broader and certainly cross-cutting along the whole spectrum of policy-making.  

“UNESCO has been at the forefront conducting awareness-raising dialogues on information integrity, engaging with youth and civil society on media and information literacy, enhancing capacity of female journalists on digital safety, collaborated with local governments to integrate media literacy in school curricula, trained judges on international standards of human rights and freedom of expression in AI contexts”. The private sector has a self-interest in helping Nepal come up with a strong AI policy framework with clear guardrails. 

Kharel explained that UNESCO also encourages tech companies to adopt ethical AI guidelines to prevent hate speech and misinformation.

Can Nepal win the AI challenge? The stakes are very high. This is something that a resolute and determined Prime Minister like KP Oli can tackle head-on if he wants. Yet Oli also needs to thread through it carefully. The broader society must be engaged and involved. Oli would be dead wrong if he acted too fast and too furious.

Amid a myriad of problems, will AI become one of the PM’s priorities? Will he bother to listen to relevant experts? Will he embrace a fast-paced yet balanced approach to regulate and harness its positive potential for the development of Nepal, while minimizing the risks associated with it?

Playing against Magnus Carlsen must be really tough even for FIDE grand masters. Though an extremely difficult challenge, a few minutes at the chessboard with the maverick (with a standard FIDE rating of 2832, rapid rating of 2827 and blitz rating of 2888) as your opponent must be one of those moments to cherish forever. It can be a real confidence booster for those lacking self-confidence. 

While the 34-year-old maverick remains ensconced in his lofty citadel as the 16th undisputed world chess champion and the number #1 player in the world since 2011, many many ‘ordinary’ minds (though there is nothing ordinary about the human mind) continue to decay, thanks to several factors like a generous consumption of social media, alcoholism, drug abuse and an undying obsession with the worst strain of politics in vogue in Nepal. 

So, what do you do to de-addict yourself, even if it’s a precious little bit, from the harmful effects of social media that seems to fry your mind, literally? How about joining the chessboard or returning to it, regardless of the station of life you are in? How about sparing an hour or so of your busy or lousy schedule daily for the game? How about a duet with the bot version of Carlsen? 

Carlsen the bot has a rating of almost 2900, something that can send a shiver up some ordinary player’s spine.  

But then what is the harm in taking on the bot? After all, it’s not some unequal boxing match where a featherweight boxer faces a life-threatening Mike Tyson, right? It’s not a matter of life and death, and the worst that is almost certain to happen is a defeat for you and another easy win for the bot. 

And what is the harm in losing? Have you never lost in this rat race, horse race, elephant race or Formula 1 race called life? As they say, anything that doesn't kill you makes you stronger, right? 

For those lacking focus, this cerebral game can be a perfect answer as you remain hooked throughout the game, reminding you of the addictive effect of social media. 

There’s one more benefit of taking on the bot. Small-time chess players tend to quarrel over the chessboard all too often. Munsi Premchand’s story titled Shatranj ke Khiladi (The chess players) lays bare serious consequences of such a quarrel.  

The story takes the reader to Lucknow, the capital of a mighty Awadh, under the reign of Wajid Ali Shah. The rot is setting in and it is evident everywhere in the decadent capital where even beggars are using the fruits of their ‘hard labor’ to get high on opium. From the wretched poor to the filthy rich, all sections of the society are after sensual pleasures and kind of stoned, giving a hoot about important developments unfolding around their lives, a looming British stranglehold in particular.

Mirja Sajjad Ali and Mir Raushan Ali, two noblemen at Shah’s court, are addicted to chess, a game that the society of those times, including their respective families, regards as ominous. The two friends often quarrel over the board after a defeat or a defeat one too many but make peace the very next day and continue with the game even as affairs of the state continue to deteriorate further and further. They are so high on chess that they continue to wrack their brains at a desolate facility on the banks of the Gomati even after unceremonious ousters from their respective homes. 

In the story, the player on a losing streak seems to worry over the state of affairs, expressing passing concern over issues that will crop up when the city falls, including the oncoming struggle for survival and shedding a few tears over the fate of the poor Shah. 

One day, the British soldiers capture the Shah and take him to an undisclosed location even as Mirja, the player on a losing streak that day, calls for halting the game for a while and expresses concern over the capture, and the state of affairs in the city. Whereas Mir urges his friend to not bother about the ruler of Awadh but to save the king of the game instead. 

On the banks of the Gomati the next day, Mirja is again on a losing streak. A quarrel breaks between the two after Mir takes ‘half an hour to make a move’ and it soon takes a nasty turn as the two chess players engage in a sword fight in defense of their respective ‘kings’. 

The two men of valor fall to death while protecting their ‘monarchs’ even as a country falls like a house of cards without a drop of blood shed after the capture of its ruler, as if nothing has happened.

In the present context, Shatranj ke Khiladi offers a grim reminder of the vulnerability of weaker nations at a time when great power rivalry is at its height. Our political leadership should do every bit to keep the house in order and move ahead with extreme caution.

Views are personal

Imagine that you are having your best moments: Listening to your favorite song, sipping cappuccino or lemonade, and it’s raining outside. You feel at ease, forgetting the constant chatter of your mind for a while. You wish this moment could last forever. But the truth of existence is impermanence, and this moment will also pass. 

In Buddhist teachings, the desire for things to stay the same forever is a mistaken view, as everything is constantly changing on both obvious and subtle levels. When something is pleasant and gives us fleeting joy, we consider it a good change. However, when something goes against our preferences, we don’t appreciate it. We become attached to people, images and things, wanting them to stay with us forever. 

However, the truth is that everything is part of a continuum. If we think back to when we were seven years old, many changes have occurred physically and psychologically since then. Are we the same person or a different one? We are neither the same nor different. Our cells are constantly changing, being born and dying, and our thoughts and feelings change in intensity and texture. The moment that happened yesterday will never happen again, making it like a past lifetime. The more we become aware of these inevitable truths, the easier it becomes to accept the ebbs and flows of life. 

The joy of mindfulness 

Mindfulness is the gentle, attentive knowing of the present moment. We needn’t make an incessant effort or feel pressure to be mindful, but a sense of delicate, relaxed state of mind is important. When our minds are calm, we have experienced that mindfulness becomes easier, but if we try with rigidity, it can cause discomfort or even hallucinations. 

Be here now 

We are in one place, and our minds are wildly wandering beyond our comprehension; it often becomes an unfathomable riddle, a tapestry of confusions, polarizations, and kleshas. We are haunted by the past and future, but the past has already happened, and the karma we do now determines the future. Buddha advises us to maintain awareness of the present moment. 

The cause of suffering 

Klesha is a Sanskrit word meaning defilements, an emotional affliction. Our samsaric confusions, attachments, and ignorance contribute to the defilements, and the karmic seeds can intensify due to it. Buddha’s followers focus on the inside; they don’t see any point in blaming the external world. But they work on their own conceptual mind (Sem in Tibetan)—which is dualistic and causes polarizations—their own klesha. Once we begin to work on our own klesha, we experience gradual transformation in our perspectives, the way we think, feel and act. Buddhism considers the mind more significant than the body. As Trungpa Rinpoche calls it, ‘Nostalgia for samsara’, which refers to the ruminations of fleeting experiences, and we grasp at them. But we all have basic goodness. As Mingyur Rinpoche says, we have love, compassion, wisdom and awareness all the time; we just have to recognize them. 

Just as it is 

We have a habitual tendency to label and impute phenomena or inner dimensions. We hardly can accept things as they are and as we are. Things are neither good nor bad; they are just as they are. We can practice letting our thoughts, feelings and mental patterns be as they are, giving them space and reversing them, making friends with our beautiful monsters. Our antidote must be ‘Just As It Is’. We can practice open awareness meditation formally and informally as well. We allow everything to be as it is, leaving the mind as it is without any fabrication or adaptation. If it’s good, we let it be as it is; if unpleasant, we let it be as it is. Pema Chodron, a renowned Buddhist nun, says it’s a practice that can burn the karmic seeds. 

Relative and absolute truths

On the relative level, whatever we experience with our senses is true, and they have incredible power to keep us stuck in a vicious cycle of dissatisfaction. iPhone, Rolex, BMW are relative truths, and we may have attachments, cravings, or sometimes aversion to these things. Ultimately, things don't exist as they appear, the way we think. They are empty of any reality that our conceptual mind imposes on them; yet they aren’t nothing. Even though they are like illusions, they trouble us, they make us cry, as Dzongsar Jamyang Khyentse puts it correctly. They are very powerful illusions. It’s like what the great Buddhist master Shantideva uses as an analogy: A woman has a child in a dream and begins a great attachment toward the child, and unfortunately, the child dies. Then the woman gets depressed, nostalgic and anxious. However, having a child and its death are both creations of the mind, a dream, an illusion. Our sufferings have this quality of being dreamlike, so we can simply let it go; they are like a rainbow or a shadow. If we apply wisdom, they don’t trouble us much. We can suffer, but the suffering will also be a beautiful experience in itself. Thich Nhat Hanh says that if we know how to suffer, we suffer much less. 

Daily reminders 

Each practice of a Buddhist practitioner comes down to the inescapable truths of impermanence, dukkha, non-self, and at a deeper level, emptiness. We can begin with the contemplation of impermanence and suffering at the beginning. How is everything changing? Being aware of it can deepen our pursuit of truth. We just need to pause, slow down, or take a few long breaths and notice what thoughts, feelings, or sensations are present. And don’t hurry to judge them as good or bad. And don't expect to find any result in just one day—it’s a sustained, long-term practice. From a Buddhist standpoint, we are working on the karmic stock of innumerable lifetimes, which isn’t so easy to clear. Otherwise, we could become enlightened in no time. It needs the accumulation of merits, practicing the paramitas, bodhichitta, compassion, wisdom, skillful means, and so forth. The Buddha advises us to practice virtues. Our mind produces our sufferings, so the Buddha advises us to know our mind. We can start by taking note of our mind with the help of everyday activities. So let’s try bringing mindfulness into drinking water, walking, or browsing social media, and so on. It can engage us in the now-ness. We can constantly remind ourselves that everything is dependent on other things and is bound to change. An important practice is to become grateful to this present moment because it is unique, and is solely available to us if we really care.

The writer is a Buddhist practitioner, teacher and student