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These days, two questions are so prominent regarding the socio economic development of Nepal. First, how can the good policies practiced by various successful countries be implemented to strengthen the internal economy? And second is why the development efforts failed to attract youth in the mainstream? To find the answers, we need to identify the way of achieving fruitful results according to the new generation’s desires. In the context, about the status of socio-economic development, currently, we can find three types of opinions. 

The first view claims that the country has made significant progress from a socio-economic perspective. The second logic is negative that denies the first view.  This logic did not see any adequate space for the future development of youth and the coming generation. The third view is mixed; and it compares the economic and social progress between past and present period and argues that some results have been achieved but it is not enough in comparison to other countries including neighbors; not enough as the demand and desire of the conscious people including new generation. This view is more realistic and fair since it shows the picture of yesterday's work, progress, and results as well as shortcomings and inadequacies of the past period. Therefore, to draw concrete conclusions, it will be better to divide Nepal’s development into different time periods.

Until 1956, the length of motorable roads in the urban areas of Nepal, basically in Kathmandu, Birgunj, and Biratnagar was 500 kilometers, out of that only half could be used throughout the year. There were two railways, Raxaul-Amlekhgunj and Jayanagar-Bijalpura, 130 kilometers long in aggregate. A ropeway of 67 kilometers was in operation from Bhimphedi to Kathmandu. There were two small canals named Chandranahar (Saptari) and Juddhanahar (Sarlahi) for irrigation purposes built by the government. Total hydro electricity generated was 3100 KW. In terms of health, there was Bir Hospital and Naradevi Ayurveda Hospital only. At that time, there were only four dozen high level educational institutions including Durbar High School and Trichandra College. The number of primary schools was near about four hundred. The literacy rate was below five percent. 

Even until the mid-decade of 1963, the development of physical infrastructures was less than a dozen. At the national level, the Tribhuvan Highway, Arani Highway, Prithvi and Siddhartha Highways were in operation but Raxaul-Amleshgunj railway was already closed. There was no electricity except in cities such as Kathmandu, Birgunj, Biratnagar and Bhairahawa. Until the 1970s too, Indian land had to be used to reach many parts of Nepal. By 1990 too, the length of the road, irrigated area of land and power generation capacity were 7,000 kilometers, 493,000 hectares and 238 MW respectively. The total number of schools was 2,1826 and the health institutions reached 1,100. During this period, the literacy rate reached 30 percent and the average age reached 55 years.

By the middle of July 2024, the length of the road reached 36,000 kilometers, the area of irrigated land was registered to 1.6m hectares and the renewable energy (electricity) capacity had increased by 14 times and recorded to 3,336 MW. In terms of social infrastructure, the number of schools and health institutions are 35,447 and 8,746 respectively. Now, the literacy rate is 77 percent and the average life expectancy rate is 71 years. The number of people below the poverty line has decreased to 20 percent, which was 49 percent in 1990. However, this poverty rate is the highest among South Asian countries. 

In this way, during the three and a half decades after 1990, in terms of numbers, Nepal has made significant progress in the areas of physical and social infrastructures but the achievement is not satisfactory in terms of quality and adequacy. Because of the total roads in terms of transportation, the percentage of black and gravel roads is 23 and 24 respectively; remaining is unpaved, which can only be used by vehicles for a few months. From a safety point of view too, the condition of the roads is poor. On the other hand, large vehicles carrying goods or passengers to Kathmandu from the eastern part of Chitwan have to travel an unnecessary distance of about 200 kilometers. The additional economic burden or cost created by this has adversely affected the competitiveness of the entire country and made daily life expensive. There is no significant progress in railways; ropeways are closed. Cable cars built by the private sector are used only for tourism purposes; those are not suitable for daily and business life. More than a dozen national pride and transformational projects are incomplete; the cost is increasing every year. Some projects that were supposed to be completed in five years have not been completed for 15 years, the initially estimated cost has not only doubled but also increased by six times. The achievements mentioned above, in comparison to today’s needs and standard of developed countries, it is clear that we are lagging behind. The per capita income in 1990 was $186, in 2024 this figure increased eightfold to $1517, but due to rapid depreciation of the Nepalese currency against the US dollar it could not strengthen the purchasing power of the people. In terms of region, the per capita income of Bagmati Province was $2,600, while that of Madhes Province was limited to $932, which is less than that of Karnali. This gap has increased dissatisfaction in people.

Comparing neighboring countries, according to the World Bank, Nepal’s per capita annual income is $1,500, while the average per capita income of South Asia is $2,700. The per capita income of the Maldives is almost nine times higher than Nepal’s income. Bhutan’s figure is $3,900, while India’s income is at the average level of South Asia. Bangladesh and Sri Lanka’s income is $2,600 and $4,500, respectively, Nepal is at the bottom. All these matters may have made the people frustrated. 

Against this backdrop, in order to drive the economy in line with the existing consciousness of the society and to move it in the right direction, on the one hand, it is necessary to change the constitution radically and on the other hand, drastic change in governance, systems, processes and procedures keeping the goal of optimal use of resources through good governance and effective management. In fact, the constitution is expansionary, because it increases the cost of state operation and demands a lot of financial resources rather than yielding resources. 

The issue of self-reliance should be taken in mind; because, the development of technology has dismantled the foundation of a self-reliance of the global economy. Nepal’s current economy is like a dependent one, it would be practical to make it interdependent; since currently, and building a self-reliant economy is just ideal thought where a country fulfills all the economic, social, and structural needs of its citizens through its own production and management without relying on foreign trade, aid, or investment. 

In today’s era, the economy cannot be completely self-reliant. China, USA, Japan, and Singapore are also not completely self-reliant. It is practical for Nepal to think of becoming self-reliant in food and electricity sector-wise. So, it is the right time to be proactive to overcome internal contradictions, conflicts, and inefficiencies and work to establish strong interconnections between Nepal’s economy and the global economy. This needs a multifaceted effort.

The afternoon of 13 Dec 2024, will be remembered as a significant milestone in the history of Gautam Buddha International Airport, Bhairahawa, due to the arrival of an Air China Airbus A320. This event was a historic achievement, as it marked the landing of a large-capacity aircraft at the newly established international airport. The chartered flight transported 227 Buddhist pilgrims from China to Lumbini, the birthplace of Lord Buddha, where they engaged in worship and prayer to promote global peace. The successful operation of such a large aircraft at Gautam Buddha International Airport not only demonstrated the airport’s technical capabilities but also affirmed its readiness to accommodate international flights of similar capacity.

Recognition of potential

Local entrepreneurs, associations, hoteliers, transportation providers, hospitality service providers, and gift shop operators expressed optimism and enthusiasm about offering services to international visitors. There is a shared confidence within the tourism sector that pilgrims and tourists from around the world will continue to visit Lumbini. The event was further celebrated by representatives from security, customs, and civil aviation authorities, marking a significant milestone in the development of Gautam Buddha International Airport as a center for tourism and aviation progress. The surrounding infrastructure meets international standards, reflecting the airport’s preparedness to serve high-end international travelers.

Gautam Buddha International Airport holds a unique position as the first facility dedicated to serving Lumbini, the birthplace of Lord Buddha, a figure of profound spiritual significance worldwide. Observers, including Air China crew members and pilgrims, shared emotional reflections upon disembarking, emphasizing the spiritual importance of this pilgrimage. An interaction with Air China staff highlighted their view of the airport as a world-class facility, and they expressed hope for regular flights connecting Beijing with Lumbini, viewing this as a milestone for Buddhist pilgrimage and cultural exchange.

Pilgrims expressing deep devotion and emotional fulfillment upon reaching Lumbini underscore the destination’s spiritual resonance and its capacity to attract visitors from around the globe. Such expressions exemplify Lumbini’s significance and its potential to welcome and inspire a diverse international audience.

On the same day, in Kathmandu, the Nanhai Roundtable Meeting took place, involving approximately 300 participants from over 28 countries, including China, Japan, Korea, Southeast Asian nations, Russia, and others. The event included high-level officials, diplomats, and representatives, serving as a vital platform for fostering international relations and economic cooperation. The event also generated considerable economic activity and underscored China’s friendship with Nepal, as China chose Nepal as the host country. It was an opportunity to promote Nepal’s profile globally.

However, the lack of active engagement by Nepalese institutions, such as the Ministry of Tourism and Culture, Lumbini Development Trust, and Nepal Tourism Board, was a concern. Their minimal participation during the event reflected a missed opportunity to showcase Lumbini’s cultural and economic importance on the world stage.

Infrastructure challenges

Despite decades of development efforts, Lumbini still faces significant infrastructural challenges. The area is plagued by poorly maintained walkways, litter, dusty roads, and inadequate sewage facilities, all of which undermine the sanctity and appeal of this globally significant spiritual destination. Additionally, initiatives such as electric buses introduced to improve visitor mobility remain inoperative, highlighting inefficiencies within the Lumbini Development Trust (LDT). Although a comprehensive master plan was established in 1978, little has been achieved in terms of development and upgrading the site to attract international visitors over the past several decades. The absence of innovative planning and strategic action has left Lumbini’s tremendous tourism potential largely unrealized.

To maximize the region’s prospects, the Nepalese government must prioritize developing a comprehensive business plan for Gautam Buddha International Airport that integrates tourism destination marketing, emphasizing Lumbini’s religious importance alongside Nepal’s natural attractions, such as the Himalayan peaks. Collaborative efforts between government agencies, private sector stakeholders, and international partners can transform Lumbini into a thriving tourism hub, leveraging its spiritual heritage to attract worldwide visitors.

There is considerable potential for Lumbini to become a prominent destination in spiritual tourism, capitalizing on global interest in Buddhist pilgrimage and cultural heritage. Immediate project initiation and strategic investment are essential to realize this potential, positioning Lumbini and Gautam Buddha International Airport as centers where heritage, religion, and economic development harmoniously converge to foster a prosperous Nepal.

Strategic advancements

In a recent public event in Kathmandu, Chinese Ambassador to Nepal Chen Song reaffirmed China’s commitment to supporting Nepal's economic development to enhance the well-being of the Nepalese people. Ambassador Chen emphasized China’s readiness to strengthen bilateral cooperation and advance socio-economic progress through strategic initiatives.

A notable milestone in this partnership is the commencement of Air China flights connecting Beijing with Lumbini. This development signifies improved connectivity, facilitating greater trade, tourism, and cultural exchanges. Enhanced air links not only bring China and Nepal closer but also open avenues for economic growth, especially in tourism and commerce.

China has historically been a key development partner for Nepal, offering opportunities for integration across trade, tourism, and infrastructure sectors. Strengthening these relationships can serve as catalysts for Nepal’s continued development, such as establishing economic hubs, expanding Nepalese exports to China, and increasing visitors to culturally significant sites like Lumbini.

Given Lumbini’s cultural and spiritual importance, there is immense potential to develop it into an international tourism hub, particularly attracting Chinese visitors. To realize these opportunities, Nepal must adopt dynamic leadership and forward-looking policies. Implementing transformative strategies, covering bilateral relations, infrastructure development, and policy reforms, will be crucial in unlocking the region's full economic potential and establishing Nepal as a central node for cultural, religious, and economic exchange in the region.

Nepal is in the middle of an important shift in its mobility landscape. Over the past few years, the rise of electric vehicles has been unmistakable. Anyone who walks through the streets of Kathmandu today will notice the growing number of e-scooters weaving through traffic, electric microbuses beginning to serve busy routes, and an increasing curiosity among customers about EV cars. This change is not just a passing trend, it is backed by numbers. According to the Department of Transportation, Nepal imported more than 18,000 electric two-wheelers and around 3,000 electric cars in the fiscal year 2023/24. This represents an astonishing 223 percent jump, driven largely by government tax incentives. With fuel prices constantly rising and people becoming more conscious about long-term costs, EVs today feel like the more sensible choice for many Nepalese.

However, while we celebrate this transition, we are overlooking a crucial piece of the puzzle, what happens to the batteries that power these vehicles. The conversation in Nepal has focused heavily on promoting EV adoption, reducing fuel dependency, and encouraging clean mobility. However, very little attention has been paid to the lifecycle of EV batteries—how long they last, how they should be maintained, and what to do with them once they can no longer power a vehicle. If Nepal continues to expand its EV market without addressing battery management, the country may face a serious environmental and economic challenge in the years ahead.

EV battery management essentially covers the entire journey of the battery, from the moment it enters the country to the time it reaches the end of its life. Most EVs in Nepal use lithium-ion batteries, which generally last six to ten years depending on how the vehicle is charged, the local climate, and daily driving patterns. Managing this lifecycle properly brings several benefits. Batteries last longer, the risk of fire decreases, consumers spend less on replacements, and the country reduces the need for expensive imports. It also opens doors for new industries such as battery refurbishing, testing labs, and recycling units. Countries like China, South Korea and several European nations have already invested heavily in creating a circular battery ecosystem. Nepal, however, is just beginning to recognize the importance of this issue.

The growth of EVs in Nepal is encouraging, but it also means thousands of batteries will reach the end of their life in the coming years. This raises several concerns. Nepal still does not have a formal lithium-ion battery recycling plant. Most used batteries either end up in landfills, are sold to informal scrap collectors, or sit for months in a car service center (workshop) because no one is quite sure how to dispose of them safely. When chemicals like lithium, cobalt and nickel mix with regular waste, they pose a serious threat to soil and groundwater. The lack of a proper disposal mechanism is a looming environmental risk that needs immediate attention.

Another concern is the absence of strong quality standards for battery imports. Many importers simply rely on foreign suppliers without a national system to test battery capacity, cycle life, thermal performance or the reliability of the Battery Management System (BMS). As a result, some customers report battery degradation within just two to three years. Low-grade imports with weak BMS units also increase the likelihood of overheating and fire incidents, this is an issue several EV dealers have quietly acknowledged.

Consumer awareness is another major gap. Based on conversations with EV dealers across Nepal, nearly 60 percent of battery failures are linked to how users handle their vehicles. Overcharging, storing EVs in extreme temperatures, frequent fast charging, and driving in hilly terrains without understanding battery limitations are just a few examples. Most customers buy an EV because of fuel savings but are rarely educated on battery behaviour, which is the heart of the vehicle.

The after-sales ecosystem is also not strong enough yet. Battery replacement remains expensive and often becomes a deciding factor for customers considering an EV. A 3 kWh scooter battery costs between NPR 90,000 and 140,000, while car batteries can exceed NPR 15 lakh. Without local refurbishment centres, consumers have no option but to import new packs, increasing both the cost and the country’s dependency on foreign suppliers.

If Nepal continues adopting EVs at the current pace, it could generate nearly 25,000 tonnes of used lithium-ion battery waste by 2032. If the country does not prepare today, this waste could turn into a major environmental and public health crisis. Fire hazards in scrapyards, contamination from heavy metals, and loss of valuable minerals that could have been recycled are all realistic risks. Nepal promotes clean mobility internationally, but without proper battery waste management, this green transition may unintentionally create its own set of problems.

The good news is that Nepal still has time to act. A national battery management framework could guide the country in the right direction. The first step is to introduce a national battery policy that sets minimum import standards, mandates safety certifications, and establishes clear rules for end-of-life handling. Countries like India have adopted an Extended Producer Responsibility model where manufacturers are required to take back old batteries. Nepal can adopt a similar approach to ensure accountability throughout the supply chain.Secondly, the country should build recycling and refurbishment facilities. Developing units in industrial areas such as Hetauda, Birgunj or Butwal through a public-private partnership model could create jobs, recover valuable minerals, and reduce environmental impact. Until Nepal becomes fully capable of processing lithium-ion waste locally, the government can collaborate with India or China to send recyclable materials for processing under bilateral arrangements.

There is also significant potential in second-life battery applications. When an EV battery drops below 70–80 percent capacity, it may not be suitable for vehicles but still works well for stationary energy storage. These used batteries can support solar systems, micro-hydro plants, telecom towers, and even backup power for schools and hospitals in rural areas. For many remote communities, repurposed batteries may become a more affordable and sustainable alternative to traditional lead-acid systems.

To support these efforts, Nepal must build technical capacity. With EVs growing each year, the country will need more than 5,000 technicians trained specifically in battery diagnostics, thermal management, safe handling, transportation, and refurbishment. Institutions like CTEVT and other training centres can introduce specialized programmes to develop the required workforce. A strong technical base will reduce failures and give consumers more confidence in EV technology.

Finally, Nepal should introduce a digital battery registry where every EV battery receives a unique identification number linked to a national database. This system can track battery health, ownership, repair history, and whether the battery was recycled properly. It would also help prevent counterfeit batteries from entering the market and ensure greater transparency.

Nepal’s electric mobility movement is inspiring, but the country must focus on battery management if it wants this transformation to be truly sustainable. Acting now will help Nepal avoid an environmental crisis while unlocking new economic opportunities in the circular battery economy. Battery management is not just a technical requirement; however, it is a national necessity. With the right planning and collaboration, Nepal can ensure that its EV revolution remains clean, responsible, and long-lasting.

Mental health is recognized by the World Health Organization (WHO) as a vital element of overall well-being, encompassing emotional, psychological, and social aspects that determine how individuals think, feel, and act throughout their lives. According to the Center for Disease Control, it is not just about the absence of a mental health condition, but it is also about the presence of well-being and the ability to thrive. 

WHO warns that globally, mental health issues are emerging as leading causes of disability and poor quality of life, with approximately one in seven people living with mental disorders each year. Mental health has increasingly emerged as a critical public health challenge in Nepal. A combination of high prevalence of mental disorders, limited access to services, and persistent social determinants has created a significant treatment gap that undermines individual well-being, productivity, and overall national development.

According to a 2023 analysis, approximately 3.9m Nepalis were estimated to be living with at least one mental disorder in 2019. This translates into a marked rise in the burden of mental disorders over the past three decades: the proportion of disability-adjusted life-years (DALYs) attributable to mental disorders in Nepal has nearly tripled from 1990 to 2019. 

A nationally representative study published in 2016 shows that among Nepali adults (aged 18–65), both anxiety and depression are “very highly prevalent” and often comorbid. Per a 2024–2025 study of over 12,000 individuals found gender disparities, women had significantly higher point-prevalence of anxiety (21.9 percent vs 11.3 percent) and depression (5.4 percent vs 1.7 percent) than men in Nepal.

Social dimension

A study found that social determinants significantly influence mental health outcomes in Nepal. Poverty, unemployment, early marriage, gender-based violence, and caste-based discrimination contribute to chronic stress and reduced well-being, especially among women and marginalized communities. Labor migration, involving nearly four million Nepalis working abroad, often leads to family separation, loneliness, and emotional strain among both migrants and those left behind. 

Women are particularly vulnerable due to restrictive social norms, financial dependency, limited autonomy, and the stigma associated with disclosing emotional distress or seeking care. Youth populations face rising mental health issues driven by academic pressure, unemployment, and social media-related stress, yet few youth-centered services exist.

Kohrt & Harper (2008) argue that stigma continues to be one of the most pervasive barriers to mental health care in Nepal. Strong cultural norms that attribute mental illness to “karma,” spirit possession, or personal weakness reinforce labeling, shame, and social exclusion. Those experiencing mental health problems are often called “paagal” (mad), a term that carries deep social stigma and undermines one’s dignity, identity, and social value. Such stigma not only discourages individuals from seeking care but also results in discrimination within families, workplaces, and communities. 

A study by Luitel et. al (2017) demonstrates that stigma is among the top structural barriers preventing individuals from accessing mental health services in Nepal. Conversely, upholding human dignity requires dismantling mental health stigma, recognizing individuals with mental health conditions as possessing equal inherent worth, protecting their agency in health decision-making, and creating the material and social conditions in which they can exercise substantive freedoms and participate fully in community and family life.

Cultural beliefs, stigma, and social silence

Cultural beliefs and social norms play a decisive role in shaping how mental health is understood, discussed, and responded to in many societies. Across the world, stigma often arises when mental illness is interpreted through moral, spiritual, or supernatural lenses rather than as a legitimate health condition. Such interpretations can influence whether individuals seek treatment, how communities treat people experiencing psychological distress, and whether families disclose mental-health problems or hide them due to fear of judgment. In contexts where collective identity and social harmony are highly valued, stigma can deepen because mental illness is seen not only as an individual issue but as something that threatens family reputation or social standing.

Cultural beliefs and social norms in Nepal play a powerful role in shaping how mental health is understood, interpreted, and treated. These beliefs influence not only how individuals experience psychological distress but also how families and communities respond to such conditions. It is evident that in many parts of Nepal, mental illnesses are not viewed primarily as biomedical conditions but are instead interpreted through religious, spiritual, and moral frameworks. These culturally embedded interpretations often reinforce stigma and undermine human dignity.

Traditional beliefs such as spirit possession, witchcraft, and the influence of supernatural forces remain common explanations for mental distress. Kohrt & Harper (2008) see many communities attribute symptoms of psychosis, depression, or schizophrenia to spirits being displeased. Such interpretations often lead families to seek help first from traditional healers including dhami-jhankri, lama, or tantric practitioners rather than mental health professionals and sharing to peers. While these healers provide culturally meaningful support, delays in receiving clinical care can worsen individuals’ conditions and reinforce the idea that mental illness is anomalous or spiritually polluted. 

Beliefs in karma that a person’s suffering results from past sins or moral failings further moralize mental health conditions and contribute to blaming the individual.

Stigma is deeply intertwined with the cultural lexicon. Individuals experiencing mental health issues are often labeled as “paagal” (mad), “sano dimag” (small-minded), “nasamjhine” (irrational), or “kamjor” (weak). These labels carry strong social judgment, implying unpredictability, incompetence, or danger. The use of such derogatory terms reflects a social narrative that reduces a person’s identity to their mental condition, directly undermining their autonomy, agency, and dignity. Such labeling results in “structural violence,” where individuals are excluded from education, employment, and social participation due to perceived inferiority.

The fear of shame (lajjā) and the desire to preserve family reputation (ijjat) further intensify stigma. Family honor remains central within Nepali society, and mental illness is often viewed as a threat to the household’s social standing. This leads many families to hide symptoms, avoid seeking help, or restrict the affected individual’s mobility. Women are disproportionately affected: because they are commonly blamed for causing disharmony, family problems, or “inviting” misfortune, their distress is seen as a personal failure rather than a health condition. In some cases, women are subjected to verbal abuse, restriction of autonomy, or even abandonment due to mental illness, reflecting highly gendered forms of stigma.

Shawon et al. (2024) studied mental health through gender aspects and found that women who express emotional suffering may be labeled as ‘overly sensitive’ or ‘weak’, while men may face stigma for failing to embody cultural expectations of strength and emotional control. In patriarchal households, women’s suffering is often minimized or dismissed as normal emotional fluctuation, linked to menstruation, pregnancy, or household stress. This silencing hinders early identification and reinforces unequal power dynamics. Because of these cultural pressures, many individuals opt for alternative healers before turning to biomedical services.

For countries like Nepal, where social stigma, poverty, foreign migration, gender inequity, and weak health systems intersect, the mental health challenge is even more urgent. The evidence reviewed in this article shows that mental health struggles in Nepal are deeply tied to vulnerability: individuals who are socially excluded, economically fragile, or culturally marginalized face disproportionate risks of distress and also bear the heaviest weight of stigma. These vulnerabilities do not exist in isolation but accumulate across family life, livelihoods, social belonging, and access to care. Understanding these dynamics is essential for promoting dignity-centered mental health interventions that respect cultural contexts while challenging harmful stereotypes.

The author is a graduate student of Global Affairs at the University of Notre Dame, USA