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This article discusses some troublesome issues between India and Nepal, as well as political and economic development and cooperation. It also recommends developing mutual trust in order to resolve any disagreements through continued communication and diplomacy. In the long run, India will gain from forging the closest political and economic connections with Nepal because this will restrain China’s aspirations for regional expansion. 

Because of their close proximity, India and Nepal share a unique friendship and cooperative relationship characterized by frequent cross-cultural interactions, open borders and close family relationships. Since 1950, India and Nepal have conferred on each other’s Army Chiefs the honorary title of General in recognition of their long-standing military cooperation. With equipment and instruction, India has played a significant role in the Nepali Army’s (NA) modernization

Areas of cooperation 

Cooperation in a number of fields is beneficial to the bilateral relationship as well. India has been a proactive partner in Nepal's development, offering support in various domains such as education, infrastructure, energy, health, water resources, disaster management, rural development, and regional security. They have also collaborated to construct road and rail connections along the border. Indian companies are major investors in many different fields, and they have made significant investments in Nepal. Due to the two nations’ geographical and cultural similarities, India has become one of Nepal’s most significant bilateral donors since the 1950s. According to a Development Cooperation Report, India was ranked fifth out of Nepal’s top five bilateral developing partners for the fiscal year 2015-16. 

Trade, FDI trends 

The 2009 Agreement of Cooperation to Control Unauthorized Trade, the 2009 Treaty of Commerce, and the 1999 Treaty of Transit provide Nepal and India the basis for their bilateral trade and transit.

With a ranking of 11th today, up from 28th in 2014, Nepal is now India’s top export destination. In the fiscal year 2021–2022, it made up 2.34 percent of India’s exports. In actuality, exports to India account for about 22 percent of Nepal’s GDP. The bulk of India’s imports into Nepal include petroleum products, grains, iron and steel, machinery, and auto components. Nepal and India have the biggest trade gap, estimated to be worth $6.1bn in 2020. The bilateral energy trade surpassed
Rs 10.38bn as of mid-November 2022. Power has been Nepal’s principal export to India throughout the last few years.

India is not only Nepal’s main source of foreign investors and economic partners, but it also acts as a transit nation for a vast majority of its trade with other countries. While China has been Nepal’s primary source of foreign direct investment (FDI) since 2015, India is the nation’s major trading partner, the largest source of FDI, and the nation that, in compliance with the Indo-Nepal Transit Treaty, provides transit for almost all of the country’s third-country commerce. China held the second-highest share of FDI stock at 12.7 percent as of mid-July 2022, with India holding the largest stake at 33.5 percent. 

Nepal’s infrastructure and economic growth have benefited greatly from Indian investment. Indian companies have made investments in a wide range of industries, including manufacturing, banking, telecommunications, hydropower and infrastructure development. According to Sunil Kumar Chaudhary, numerous Indian behemoths, including Tata Projects, Dabur, Asian Paints, ITC, Life Insurance Corporation of India, Hindustan Unilever, VSNL, MTNL, State Bank of India and GMR India have made large investments in Nepal.   

Water resources and energy

Communication channels have been developed between India and Nepal to handle issues pertaining to sharing of hydropower resources. India now imports all of Nepal’s hydroelectricity generated with Indian investment; China is no longer the country’s primary hydroelectric investor. India is presently funding projects with a total installed capacity of 4,000 MW. Amid concerns about energy shortages in Nepal, the two countries recently inked a long-term power trade agreement with the goal of importing 10,000 MW of electricity from Nepal in the coming years. 

Education

“Knowledge is just as important to foreign aid as money.” The main purpose of helping is to support nations and communities in producing the knowledge necessary for their own growth (World Bank Policy Research Report, 1998). India has been a major provider of aid in the field of education, and a main survey was carried out in Nepal to evaluate the amount and significance of India’s development aid. Per 2018-19 data, India was the second most popular destination for Nepali students pursuing higher education after Australia. #India has significantly aided in the development of Nepal’s human resources by providing thousands of scholarships and seats for a range of courses in India and Nepal to nationals of Nepal every year.

Disaster management

India sent rescue personnel, supplies and medical support in record time after a terrible earthquake rocked Nepal in 2015. India has provided more than $67m in relief assistance since then. Additionally, it was reported in November 2023 that India has sent emergency relief to Nepal in the form of essential medical and auxiliary supplies after a strong earthquake with a magnitude of 6.4 rocked Jajarkot, Nepal. India provided Nepal with $1bn in financial assistance for the districts of Nuwakot and Gorkha to be rebuilt after the earthquake. This was Indian humanitarian aid and disaster relief in Nepal provided in a swift, sure, and selfless (SSS) manner.

Infra and healthcare

As India’s principal development partner, Nepal started collaborating with India to construct a modern infrastructure. India built Kathmandu’s Gauchar Airport, now known as the Tribhuvan International Airport, in 1954. The focus on improving connectivity between the two nations was recently emphasized by the opening of the Indian railway cargo train from Bathnaha to the Nepal Customs Yard and the Gorakhpur-Butwal Transmission Line.

Additionally, because labor rates and material costs have increased, India has increased the budget for each ‘small development project’ in Nepal from the present amount of Rs 50m to Rs 240m. India has been contributing financial support to a number of local high-impact community development projects (HICDPs) in Nepal, including the construction of hospitals, schools and colleges.  

Culture and tourism

As the birthplace of Shakyamuni Buddha, Lumbini, is in Nepal, Hinduism and Buddhism are closely associated with each other in both nations. The Swami Vivekananda Center for Indian Culture was established in Aug 2007 with the goal of showcasing the best aspects of Indian culture in Kathmandu.

The Ram temple at Ayodhya is currently able to boost religious tourism and pilgrimage between India and Nepal because of historical circumstances. Cultures and programs that promote interpersonal interactions are one of the most significant aspects of bilateral cooperation. Indian and Nepali media and cultural organizations have signed several agreements to boost bilateral ties. 

The tourism industry in Nepal suffered greatly as a result of Covid-19. Over 300,000 Indian tourists arrived in Nepal via air in 2023, according to the Nepal Tourism Board. There are still more Indians traveling by land—more than a million. This has kept business owners busy and given the nation’s tourism industry a much-needed boost. India has thus become Nepal’s main source of inbound tourists and a major contributor to the country’s tourism industry’s earnings. Based on data from the Indian Ministry of Tourism for 2022, Nepali tourists, numbering 1,35,347, have secured a slot in the top 10, securing the seventh position among international visitors to India.

Problems and challenges

The demarcation of the Kalapani-Lipulekh-Limpiadhura area, hiring of Gurkha soldiers under the Indian government’s Agnipath Scheme, sharing of water resources, the Peace and Friendship Treaty of 1950, cross-border trade and transit, uneven trade, red tape, and disputes over water rights are some of the issues that have caused contention between India and Nepal. Furthermore, disputes over water sharing and management of water resources are still challenging issues.

Nepalis are allowed to travel freely across borders and apply for jobs in India under the terms of the 1950 Treaty of Peace and Friendship. A thorough reevaluation of these agreements is required in light of the evolving political and economic landscapes in both nations. Smuggling of arms and ammunition across the porous border, movement of terrorist elements and trade in counterfeit currency pose a serious threat to the security of both countries.

Worryingly, the reliability of connections between India and Nepal is declining. Many ethnic groups in Nepal are hostile toward India because they feel India is interfering too much in Nepali politics and jeopardizing their political sovereignty.

Building mutual trust

Building trust is necessary for diplomatic talks between the two nations to resolve disputes over borders, water, and other matters in an amicable manner. To lessen Chinese influence in Nepal, India must invest more in the country. Investing in most industries—food processing plants, horticulture, mining, IT, and so forth—seems to offer lucrative opportunities, as requested by former Nepali ministers who visited India. 

India will benefit from a cooperative and friendly Nepal as a business and cultural partner. Border disputes and other outstanding issues should be settled through carefully considered methods, given the unstable policies of Nepal’s ruling parties.

Governments of the two countries ought to communicate often in order to enhance collaboration across the board. In this context, burgeoning trade with Nepal is indeed encouraging. The trade ratio between India and Nepal in 2002–03 was 11 percent, which increased to 88 percent in 2018-19, according to the Ministry of Commerce’s statistics and the Government of India. 

Owing to mutual irritants in the last few years, India and Nepal ought to exercise mutual sensitivity and pragmatism in order to revitalize their bilateral relations.

Joshi is an Indian educationalist, scholar, author and writer. Views are personal

Mithila is an ancient and artistic land on the map of the world with a rich and renowned cultural legacy. Janakpur, its capital and now the capital of Madhes Province, is a living museum of magnificent arts and crafts. Religious themes are the prime source of inspiration behind the emergence of Mithila art and its religious reference often goes back to the Bhagwat Puran.

Shashibhushan Chaudhary, in his book titled ‘Ethnic Settlement in Ancient India’, writes, “The Bhagwat refers to the Maithili in general” and says its inhabitants were skilled in arts and crafts.

However, it is impossible to trace the exact origin of Mithila art. The excavation and exploration at Murtiya of Sarlahi district, Simraungarh of Bara, Dhanushadham of Dhanusha, and Matihani and Jaleshwor of Mahottari, all located in the Madhes, apparently show that the colossal folk images of various gods and goddesses are made of stone. And these images and idols found in these places obviously bear religious overtones. They are the obvious manifestations of the work of both imagination and spirituality.

Maithil people, traditionally religious minded, paint the images of their favorite gods and goddesses like Shiva, Krishna, Hanuman, Kali, Ganesh, Vishnu and their vehicles too. They also paint pictures of newlyweds seated in a palanquin surrounded by the wedding party. During the wedding ceremony, an auspicious occasion in Maithil society, local people create very special objects of art known as ‘Kohabar’. 

A separate room is set and decorated tastefully with several motifs for its celebration. This painting is done in the inner as well as outer walls of the Kohabar Ghar (honeymoon house). As a popular social practice, its main motto is to increase sexual potency and fertility of newly-married bride and bridegroom. This special painting is drawn on the walls of the house in three places: The Gosaighar (special room for family gods), the Kohabar Gharak-Koniya (corridor or outside of the Kohabar Ghar) and especially decorated and designed for a newly married couple’s room.

These wall paintings are wonderfully depicted by the illiterate women folk of Mithila, and they are quite attractive to look at. They express their artistic sentiments and skills on various occasions, the outer walls of Kohabar are decorated with the paintings of rural life such as a palanquin with its four carriers, shady fruit trees like those of mango, banana, Kadamba and Ashoka. They also paint love-scenes of Lord Krishna and his constant companion Radha with Gopinis. The use of the mango branch or leaves is frequent during the wedding rites of Maithil society. Mango twigs are also used for lighting the sacred fire to purify the Kohabar Ghar. 

Tying the wedding booth with mango leaves customarily signifies the importance of the mango tree as a source of fertility. The newly married couple spends the night of Chaturthy (fourth night of marriage) at Kohabar Ghar. Traditionally, it is mandatory for the married couple to celebrate their marriage in the Kohabar Ghar in the presence of all the deities and umpteen sacred symbols of fertility depicted around the walls of their houses. The bridegroom’s Kohabar has only satt pattas (seven leaves) against 15 leaves in the bride’s Kohabar. This motif of Mithila art is painted in yellow. These paintings can be categorized into two types.

Firstly, the depiction of favorite gods and their consorts like Shiva and Parvati, Radha and Krishna, and Vishnu and Lakshmi, who are believed to bring blessings to newly married couples, and secondly, there are various sketches of animals and plants like elephants, fish, parrots, turtles, bamboo and lotus, which imply fertility as well as peace and prosperity. It is believed that paintings of these symbols bring good fortunes to newly married couples and also bless them to have progeny.

Nature, being the perfect and perennial source of inspiration, is the main theme of Mithila art. So, the women folk of Mithila often depict lovely flowers like the lotus and its leaves, bamboo and the betel leaf. They also like to paint animals like horses, elephants, peacocks and so on as well as gods and goddesses. All these carry symbolic significance in Mithila art. The elephant, horse and palanquin, for example, suggest royalty and richness while the sun and moon are the symbols of good luck. The bamboo represents the future and stands for progeny and prosperity. It also stands for purity and prosperity. 

As the humid climate of the Tarai flatland is suitable for bamboo cultivation, the traditional Mithila paintings depicting sparrows gamboling in bamboo groves is a popular motif. Another important aspect of Mithila painting is Aripan or Aipan in the Maithili language. It is also called Alpna. It is like Rangoli. A kind of floor painting, it is depicted on various auspicious occasions such as janau or Vratbandh (the sacred thread ceremony), Chhathiyar (sixth day rites of a newborn). Mundan (tonsuring ceremony of a child), puberty, conception, initiation into learning, and marriage. 

Coincidently, this form of Mithila art is also drawn in several parts of neighboring India under different names like Alpna in West Bengal, Mandala in Rajasthan and Rangoli in Gujarat. In Bhojpuri areas of Nepal and India, it is famous as Chaukpurna,while in the whole Mithila region it is known as Aripan.

Besides Kohabar and Aripan, Mithila folk art has five distinctive styles — Bharni, Katchni, Tantric, Godna (tatoos), Gobar (Cow dung painting).

Now they are also depicted on clothes, handmade papers and canvases, utensils, pen stands, table clothes and generally they depict various gods and goddesses and other village deities for satisfaction and gratification and fulfillment of local people’s inner desires. Nowadays, they also paint the popular story of Raja Salhesh (Salhesh, the king of Dusadh caste). These paintings are also suitable and sustainable for women’s empowerment.

On a fine Sunday morning, as I sat braiding the hair of my five-year-old sister, she looked up at me with big, hopeful eyes and asked if I could give her a makeover to make her look as beautiful as Cinderella. I asked: Why? Still a cute little baby, she said: “So that I could find a prince who will make me a queen.”

This seemingly witty response of my sister made me ponder upon how these fairy tales have been shaping highly flawed and toxic gender norms and standards for beauty even in today’s society. That a woman’s goal is only to be “accepted” by a man, as someone who cannot ever stand on her own. She is in a perpetual struggle for the mercy of a man—somebody must take control of her. In fact, she has been learning so much before she would start her formal education, which hardly enables young brains like hers to question any such conventional norms.

As a child, anyone would be captivated by the story of a young Cinderella who overcomes difficulty and finds her prince and lives happily ever after. Every child, even in today’s modern society, does yearn for his or her own fairytale ending, just like Cinderella’s. But as one grows up and gains a deeper understanding of the surrounding, one starts questioning the underlying messages embedded within Cinderella’s story — only if the education system develops in them a faculty for critical thinking. The realization that Cinderella is a narrative that conserves the notion that a woman’s identity is shaped solely by societal expectations and the acceptance of a man. It fails to embrace the concept of female independence and empowerment.

For real empowerment, there is a need for instilling a thought in our young generation to discern the inconsistencies that exist within Cinderella’s story. Why did Cinderella feel the need to adapt and change herself to fit into those stunning glass slippers? Why was her worth so closely tied to a prince’s recognition and validation? These questions should also be naturally popped up among growing young minds, in order to prompt a deep introspection and a desire to challenge the limiting beliefs imposed upon women.

One aspect that troubles child psychologists is Cinderella’s physical transformation, which plays a key role in her story. It emphasizes the significance placed on external beauty and continues to nurture the harmful notion that a woman’s worth is determined solely by her physical appearance. This narrative supports society’s pressures to adhere to narrow beauty standards, hindering the worth of a woman’s inherent value beyond her looks. It is high time we beat these restrictions and let both boys and girls embrace their true identities.

Cinderella’s story propagated the belief that a woman’s happiness and fulfillment revolve solely around finding a prince to save her. However, authentic relationships are built on mutual respect, equality, and the acceptance of one another’s true selves. Let a free mind of the 21st century, of whatever sex or gender, seek partnerships that celebrate their individuality, cherishing themselves for who they are rather than who they are expected to be. The flawed fairy tales should be deconstructed to let our new generation no longer wait for someone to hand them the key to their dreams. Instead, we should take charge of our own destiny. True empowerment originates from within—it comes from believing in our own abilities and trusting our intuition.

We, as women, are the authors of our own stories. We possess the capability to achieve greatness and create our own happily ever after on our own terms. So, let us free ourselves from the confines of Cinderella’s story and rewrite our own narratives that celebrate our strength, resilience and unwavering independence.

Among the busy crowd of bustling Kathmandu, I corner my scooter aside to the pavement and check my phone for calls. A pedestrian prances along and asks ‘Pathao ho?’—I deny. Just minutes later the same question was asked. I retorted, “I am not a Pathao driver.”

It sure becomes infuriating when I am a college student waiting for my future to clear out like the Kathmandu road but am nagged with people when I come to a halt. Their only assumption of me being a Pathao driver is the arachnoid mobile holder—I don’t have it, and yet again the question is presented.

I take off my helmet to act cool and nonchalant but people can be brave and reluctant with hurried questions. They are more disgusted by me not being the driver much more than I am pretending to not be one. The questionnaires are used to being asked by the drivers in a larger monopolistic way to take anyone from anywhere to everywhere.

Are people not phased with the threats that come with offline usage? The rampant entrusting of your security is whittled to a stranger. According to some customers, platform-based ridesharing fills an important void in the poorly provided and poorly functioning public transport sector of Kathmandu (Pg-21) yet the trust is frayed. You can only rely on the Nepali hospitality and humility. It is widespread now, for walkers to save money and go off the record with the vacant pillion seats as much of the fares demanded are lessened offline.

Section 8 (2) of the Vehicle and Transport Management Act 1993 states that no private motor vehicle shall be used for the transport service.  Section 12 (1) of the Act also states vehicles registered for one purpose cannot be used for another. So, I can’t be malevolent, can I?

The website Pathao clearly mentions that the riders are ‘not the employees of Pathao’ and are based on a freelancing model and only the concerned individual parties shall be solely responsible for the claims, judgements and liabilities that result from any accident, loss or damage, and not the company or Pathao. 

Another famed app InDrive, mentions on its General Terms of Use that any decision to offer or accept the Services is an ‘independent decision’ made in each user’s sole discretion at the user’s own risk. InDrive has a plus point as passengers offer the price and the drivers counteroffer seemingly as a colloquial Nepali style of bargaining. Less fares yet the company is not responsible for any damages or losses incurred. The initial fare, as should be determined based on a minimum distance of three kilometers. 

Some of these drivers are incautious and unwary of the traffic around, as they swerve across lanes without giving a side light increasing the risk to not just the passenger but to other common drivers and pedestrians. I know this because I have ridden on one.

The ride-sharing companies do give ample employment but the malice and greed of the drivers to earn a little bit more ruins everything. Even mixing in the honest working class.

Wonder if I could charge the galling people with my expensive petrol money… or play the bargain game which I am bound to lose. But unfortunately, I am not a Pathao driver.

The author is a student of Journalism and Mass Communication at St Xavier’s College, Maitighar