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Four major international crises are pointing at an increasingly volatile world.  First, Sino-US competition is centered on the growth of Chinese domination versus retention of American supremacy. However, this division does not seem much relevant to broader geo-economic interests of China and the US as bilateral trade continues.  As a result of globalization, interdependency has reduced the world to the size of a small village, and any sort of supply chain disruption poses a greater threat to the world economy; which therefore requires a higher level of resilience in the supply chain.  For instance, the Black Sea Grain Corridor is still operating despite Russia's ongoing invasion of Ukraine. Millions of Africans in fragile states would face a food catastrophe if it were blocked. The need for a diversified supply chain system has arisen as a result of recent global events, such as the Covid-19 pandemic, the Russian invasion of Ukraine, and potential economic slump in coming days, with the shutdown of the Silicon Valley Bank and the Credit Suisse crisis ringing alarm bells. In absolute Western understanding, the pandemic made us rethink about moving the world's industrial center from China to another location so that the rest of the world won’t suffer.  However, shifting the center of production or diversifying the supply chain has a geopolitical significance. The idea was to relocate the base to India during the Covid-19 pandemic, which worked out nicely in terms of narrating the alleged Chinese involvement in the Covid-19 virus eruption that caused significant damage to the world economy. In the larger picture, China is rising as the greatest fear factor in the US. From think tanks’ documents to the Biden Administration’s National Security Strategy Paper (released on October 22) outrightly describes, China has both the intent and the power to reshape the international order. That fear factor becomes deadly when Sino-Russian eternal friendship goes on without disturbance. However, China and Russia both have divergent objectives in global politics yet converged in countering the US with Russia’s dire need of investment in the Siberian region’s gas plants development and Chinese interest in getting Russian energy uninterrupted. Reading from the Chinese body language, it’s clear that China will continue to be Russia’s friend until and unless her economic interests aren’t hurt globally. Second, China is not only concentrated in Russia for alliance building but also focusing on the Middle East. Despite being applauded by the US, the China-brokered Saudi-Iran deal has its own implications for reshaping Middle Eastern politics away from a purely British-American sphere of influence, given that regional powers like Saudi Arabia are increasingly diversifying their relationships away from the US security umbrella to other dominant powers in Asia—Saudi is handling herself wonderfully.  In an effort to draw in another emerging international power, Riyadh is purchasing American weapons and ammunition and selling her fossil fuel to China—complete strategies to create a win-win situation for them. Saudi Arabia, with its massive profits earned from the ‘production and price control strategy’ of oil during the Russian invasion of Ukraine, knows that this is not sustainable. So, diversifying economic activities from oil to non-oil sectors is necessary and here comes the Saudi-Vision 2030—a complete remake of Saudi in the areas from Tourism to Telecommunications. For this, getting an abundant amount of Chinese investment and tourists is a boon for the Saudis. Riyadh’s growing alignment with Russia-China and the operation of OPEC+ with Russia—the price and production control strategy of oil—is irritating Americans.  When the US was preparing for the midterm election in November 2022, OPEC + countries decided to cut oil production to 2m barrels per day. This was designed completely under Russian interest to put the Biden administration in trouble.  A number of think tanks and politicians in the US have accused Saudi Arabia of supporting fundamentalist groups throughout the Middle East and of having a poor record on human rights and even requested the US government to cut ties with that country. This has frustrated Saudi Arabia, which has opened doors for China.  Before Saudi-Iran resetting of ties, China-Saudi ties were bolstered to pave the road for future partnership. Meanwhile, Saudi Arabia and Iran's support for opposing forces in the Yemen War and the former’s improvement of relations with Israel cast doubt on Israeli efforts to discredit Iran's nuclear program as a serious threat to Israel’s internal security and stability, particularly by Prime Minister Benjamin Netanyahu. With hidden inside-outside players, the Middle Eastern political landscape is deeply muddled by the confluence of oil, the petrodollar, and religion. Drawing from the lesson of Western sweat and blood history in managing Middle East politics, China needs to work hard. Third, the interests of Indo-Pacific Strategy (IPS) and North Atlantic Treaty Organization (NATO) are progressively converging in Asia; both security theaters are primarily focused on containing Chinese supremacy. IPS primarily carried forward by the United States’ and  QUAD and NATO under the Euro-Atlantic Security vision may be centered on the ‘believed’ flash points of Asia, namely Taiwan Strait, Iran, South China Sea, Nepal and the Korean Peninsula. One of the crucial flash points that circle around India and China is Nepal, where Sino-US rivalry has increased to a greater extent. The delicate geopolitical position of Nepal might provide a safe haven for international political adventurism, but this dark cloud could be troublesome for Nepal itself to manage, given its economic and political fragility. Interestingly, a number of localizing IPS ideas are taking shape amid all this. While Japan's recent declaration to alter its wartime security policy and get ready for new challenges is exciting in itself. This announcement raises concerns for the stability of Asia. In addition, India has adopted a rather unique strategy in the current world politics. Being a Middle Power, it has developed a tendency to fit in any circumstance. Example includes India’s ever-growing relations with Russia and its rival, the US, despite the Russian invasion of Ukraine. India got waived in the US Countering American Adversary Through Sanction Act (CAATSA) despite its continuing trade relations with Russia. This is because India can be a very important partner for the US in South Asia in the context of increasing Sino-US rivalry. Fourth, the Russian invasion of Ukraine has brought up an urgent need for a new security architecture in Europe, the lesson learning of energy dependence on a single supply, the reaffirmation of energy as a strategic commodity (this is also completely relevant in Nepal’s hydro sector as partners in Nepal are understanding it as simple commodity goods despite India’s repeated stance that this is a strategic matter) and growing unified voice of the global south for multilateralism. The global economic recession ignited by the Covid-19 pandemic added heavily by the Russian invasion of Ukraine resulted in higher inflations. This forced central banks to raise interest rates, which took a toll on economic growth. Above all, economic pundits rely on the fact that relaxation of Covid-19 restrictions and the rise of demand in the Chinese economy could keep the global economy on track. At last, all these four crises are the product of the friction between the West versus Sino-Russia.

In Nepal, the term ‘third gender’ has been used, which is derived from the root word Tritiya Prakriti (‘person of third nature’ in Sanskrit language). There were more than two genders recognised in East and South Asia, and most of African and other indigenous societies until Christianity or Islam took over. Gender variant people have existed throughout the world and across time, celebrated in some cultures, denigrated in others. Some societies did not just recognize people who embodied a gender identity beyond the binary, for example, hijra, kothi, maruni, janana, nastri, napumshak communities in South Asia, two-spirit people among some Native American cultures, waria, kathoi in Southeast Asia and Fa’afafine in Pacific Islander communities, they were/are well-respected and had/have important roles, largely accepted by all, to play in society. While the blunt classificatory instruments of colonial rule imposed new and bureaucratic restrictions on gender assignment/self-identification, these communities persisted, and continue to this day to provide alternate ways of thinking about gender that evade the externally imposed binary classification. Now, due to centuries of long and ardent missionary propaganda, and the role of the western media, these cultural influences are so strong that even these above-mentioned people of third nature don’t wish to use their traditional identity to introduce themselves, and often prefer the English word ‘transgender’. It’s important to note here that the word ‘third’ does not mean third in terms of a ranking order. Instead, it just means not so obvious, special, middle gender; something similar to the meaning when we say ‘the third eye’, indicating thereby merely the fact that there are more than two. These communities of non-binary genders thus have to face a dilemma in their thinking process. Substituting western/modern words for the terms traditionally used to signify gender have become an easy way out for them, instead of accepting and living out who they are culturally conditioned to be bodywise, emotionally, and spiritually. Let’s try to understand with an example. What’s the thought when one says, “I am (born) in the wrong body.”? Where is this notion of the ‘wrong body’ coming from? What/who made you believe that you are in a ‘wrong body’? Who taught you and made you believe that some ‘other body’ is the ‘right body’ for you, instead of the one you were born with? Western theology and myths tell us that when God created the world (stars, sun, moon, rivers, valleys, trees, animals, food), he created a man (Adam). After a while, God realized that the man he created was lonely and needed a helper/companion. He decided to create a woman to help and entertain that man, Adam, and thus created a woman, Eve. Thus, according to Western faith/culture system (Christianity, Judaism, and Islam), God did not create any gender other than man and woman. This is at the very root of the binary that is being imposed today. This faith tradition impacts transgender persons adversely. It lays down that a male can only become a man, a female can only become a woman. Other options, whereby a male wishes to become a woman (or vice-versa), are seen as antithetical to the grand plan laid out by God. It’s thus understood as something that we mere mortals should not interfere with or tamper. To try to do so is variously seen as unnatural, sinful, and even criminal. But in Eastern faith traditions and culture systems there is no creator god! ‘Creation’ is not an exclusive phenomenon, and is instead an integral part of a long drawn out and cyclical process, wherein creation, its sustenance, and its destruction are all part and parcel of the same continuous long cycle and are intimately linked to each other. Thus, anything that has ‘existence’ is part of the magic of this eternal cycle, and there is no value judgment attached to it. Everything, and every phenomenon in nature is ‘natural’. Human beings are not competent to question this grand scheme, nor capable of attaching value-driven interpretations of right and wrong on natural phenomenons. Human beings become part of this cycle through their actions (Karma), and every consequence in the life of an individual is a result of their karma. Thus men, women, and several other genders are part of humanity and part of nature and existence. They all are living their own ‘karma’. Therefore, one cannot say that any one gender is better or ‘more right’ than any other gender. Hence, no one can be urged to become a man or a woman. One is what one is, naturally, as a consequence of past karma, and that’s that. Therefore, historically everyone was, (and still are in many indigenous communities) respected regardless of their gender and sexual identity. In the mid-18th century, Judaeo-Christian morality was given the imprimatur of ‘scientific pathology’, and homosexuality was classified as a mental illness. This happened likely under the influence of that set of biblical ideas wherein sodomy is sinful, women were created to help and entertain men, and copulation was sanctioned only within heterosexual matrimony (preferably in the missionary position). Until a few decades ago, and very much within recent memory, even in supposedly advanced and modern countries like the USA and the UK, homosexual people were diagnosed as mentally sick. Thus even the scientific edifice of modern society worked toward conditioning many gays and lesbians to start believing that they had a mental disorder. Many cruel and inhuman therapies, including electric shock therapy and overdoses of numbing drugs were administered to ‘change people’. Of course, since it was not ‘science’ but morality-driven prejudices that created the so-called pathology in the first place, none of these therapies actually worked. Since the early 80s of the last century, gay rights activists fought against such unscientific claims, and the harm such pseudo-sciences caused. As a result, homosexually was finally removed from the list of mental health disorders. The cycle of pain, suffering, and discrimination that gay men underwent, and their successful struggle to engineer change and claim their rights is today being replicated for persons whose gender identification defies the binary of man and woman and the straightjacketed roles assigned to each. The structures that contribute to creating dominant discourses and ideas are heavily influenced by the West, and sadly, it is still stuck with the pathologizing diagnosis of gender dysphoria attributed to those persons whose gender characteristics or features differ from the accepted binary of men and women. Not surprisingly this time too, it is driven by the same biblical belief, and Judaeo-Christian morality. Often the religiously leaning conservatives are at the forefront of driving this pseudo science. Such an unquestioned and faith-driven attitude is deep-rooted and strong. Under the influence of religious scholars, whose dominance in thought engineering has been at work for many many centuries, today many persons of differing gender characteristics and features themselves believe that they have gender dysphoria. They end up seeking unnecessary, costly, and potentially harmful treatments, including sex reassignment surgery, hormone therapy, etc. Having been made to believe such biblical propaganda, they regard not being a man or woman as a social and pathological problem. They end up thinking that they are in the wrong body. Eastern philosophy creates space for everyone, thus instead of problematising something that is natural, it creates a support structure that’s inclusive. Its terminology is also therefore inclusive. Third Gender is such a term. It breaks and extends the binary of man and woman to include those that are not. It therefore also fosters a society where it’s OK to be different without having to militate against or tamper with one’s body. Occidental philosophy by contrast is about pathology and transformation, with the end goal being to conform to standards set by the outside. It’s not about acceptance and creating space for everyone, but about tampering to fit a pre-set mold. Thus also its terminology. ‘Trans’ means change. It seeks to tamper what’s naturally present, to change it. And to do this it convinces anyone who does not conform that they not only have a problem, but that they are a problem. It creates self conflicted mindsets. It is important to explore this further, so let us enumerate this out? Problems of unquestioningly accepting transgenderism on faith: 1) Trangenderism establishes the wrong notion that to be a human up to par, one must become a man or a woman. Otherwise, one becomes less of a human. Because of this belief, one tries everything, including sex reassignment surgery, to become a man or a woman. 2) It devalues diversity among humans with regard to sexual and gender identity while reinforcing the binary gender system, thereby making everyone who does not conform to sexual/gender norms feel bad/low about themselves, reinforces low self-esteem, and indirectly supports patriarchal norms, which idolizes heterosexuality. 3) It results in unnecessary medical intervention to alter one’s nature, which potentially can bring physical, mental, and health problems in life at any time. Such medical interventions are costly, and while slightly easier for male to female gender transitioning, they are extremely difficult and far more expensive for female to male gender transition, which is unfair to the latter. Needless to say, there are other practical problems associated with transgenders that have been discussed extensively and openly in the last few decades. For example, we can take the issue of transgender people’s participation in sports. The issue of sporting ethics arises because allowing transwomen to compete along with other women in sports seems to provide an unfair advantage to transwomen, but permission for transmen to compete along with men creates a distinct disadvantage for the majority of transmen. If one sees the fact that women’s sports was separated out from men’s sports because women’s and men’s physiologies are different, then one fails to see the logic of allowing transmen to compete in men’s sports and/or transwomen to compete in women’s sports. The only explanation that fits this insistence is that of the orthodoxy of gender binary, wherein everyone has to fit into one of the two set criteria, and even if ‘naturally existing’ in reality, a third (or fourth) category will not be acknowledged or created. Many eastern, African, and other indigenous faiths and cultures have historically accepted, and some are still accepting, of more than two genders. In some cultures, 5 or even 7 genders have been acknowledged and accepted. In the Tantra tradition as practiced in the mountain regions, all these genders were considered divine. Every gender had/have their important roles to play in these societies. No one was/is considered sick, or weak, or diseased because their gender trait is different from the norm. It is a proper and unconditional celebration of gender diversity. To be born male but to grow up with feminine features and presentations if that is one’s nature is a cause of celebration. Similarly, to be born female and to grow with masculine features and presentations, if that is one’s nature is celebrated too. Intersexed people are/were considered having special devine powers and well-respected. We see therefore that in these societies, unlike in the west, no one was/is needed to transit from their core self, their nature, their ‘prakriti’. One can simply be who one is and still be celebrated and valued. No one has to consider their natural state as being pathologically afflicted. The inherent human dignity of everyone is preserved and protected without interference. It is a culture where patriarchy has as much weight as matriarchy, and both are equally valued. The government of Nepal has introduced a policy that requires a medical certificate of sex change surgery if one wishes to apply for citizenship identity documents that recognise their gender as different from their sex at birth. One fails to understand why the government cannot find the moral courage to rely on the wisdom and inclusivity fostered by Nepal’s inclusive, rich, dignity-reinforcing customs, faith-traditions, and culture. It’s a misfortune of cultural genocidal proportions when a government is motivated by imported morality, customs, and ideas, to create legal frameworks that oppress its citizens, while ignoring the much better, inclusive and rights-affirming national traditions. The author is a LGBTIQA+ activist. He was the first openly gay national-level legislator in Asia

After graduating in Social Work in 2015, I worked as a social worker at a juvenile correction home, where I had first-hand experience of working with 60-80 juveniles. A space for children in conflict with the law, a juvenile correction home strives for holistic development of children through education, vocational training and personality development. It also promotes physical and mental well-being through psychosocial counseling, recreational activities and individual care. Though there is ample space for social workers to engage, social work, an internationally recognized profession, is still a developing profession in Nepal. The government must give social work a boost by recognizing it as a profession. Social work forms a part of the juvenile justice system in Nepal also. This article will try to portray the dilemma that social workers face working in the juvenile justice system and recommend measures for improving the juvenile justice system.  The Act relating to Children 2075 BS (2018 AD) of Nepal mentions a role of social worker in the juvenile justice bench alongside a psychosocial counselor and district judge. This legislation provides a framework to design and implement child-focused programs that hold society and concerned stakeholders more accountable to children. Juvenile justice system considers children under 18 as not mature enough to decide what is right or wrong, so it requires separate law to treat children in conflict with the law. This system comprises separate sentencing guidelines, court structures, juvenile secure detention facilities, etc as the juveniles need special protection and support from adults to ensure their rights.  So, social workers have multiple roles ranging from problem-solving, interacting, negotiating and discussing issues facing a child. They play a crucial role to ensure the rights of children, including their safety, a healthy development and overall protection. Professional social workers can help reduce the incidence of abuse and neglect and support families to raise their children well. Unlike any other profession, a social worker also goes through tough times and faces ethical dilemmas in deciding what is good for the client in the juvenile justice system and particularly in a correction home. As a social worker, I have faced a number of dilemmas while working with juvenile offenders. They involve the choice between individual rights/welfare, and public welfare, equality and diversity, structural oppression, and the boundaries of professional roles. Poorly understood  Social work is poorly understood and does not have legal entities in other areas with the exception of the juvenile justice system in Nepal. Social workers do not have specialized positions for specific works in their domain. Hence, one cannot proudly introduce him/her as a “social worker’’ in any other areas as Nepal is yet to give the profession a wider legal recognition. General public does not know much about the position and roles of social workers in Nepal, which sets a gap between the juvenile and social workers. A powerless position A social worker’s involvement is necessary as early as possible from the time children come into contact with police into the court process. Social workers feel powerless not having any influence on the children’s voice from the time of prosecution, trial and hearing in the court. Social workers cannot directly intervene in case of child abuse, sexual abuse, children’s safety, and violence. It falls under legal jurisdiction, under the purview of the government. One of the pertinent issues facing social workers is the lack of support from local municipalities and government offices. In the government’s scheme of things, there seems to be no place for social workers. Involvement of a social worker in early stages of legal proceedings is crucial for understanding the background of the children in conflict with the law and preparing the social enquiry report to assist the judicial process in the best interest of the children and the wider community. In the child’s interest Juveniles come from diverse communities, geographical areas and family backgrounds. A social worker in Nepal has to work in different rural settings with vulnerable groups deprived of basic rights and living in poverty. Social work interventions need to be planned keeping diverse local cultures, indigenous practices and contexts in mind, given that the gravity of existing social problems can be different for different peoples.  In a nutshell, juveniles have every right to live with respect, dignity and with their rights protected. To achieve this end, a frontline social worker needs to be mobilized under a strict licensing system along with enabling social workers to intervene in cases, empowered by legal identity and professional regulations. On their part, social workers must collaborate with government entities for introducing relevant regulations and guidelines governing social work. The author holds a master’s degree in social work from the University of Lincoln, UK

When a comprehensive philosophy of national interests starts to have gaps in public life domains, a nation starts embarking on the journey of failure. Any possible conflict of interest within ruling institutions exacerbates crises. Contemporary political discourse determines the course a nation is taking, the outcome in the form of success or failure. This opens another avenue of debate whether only the political system is the mother of all policies, as articulated by political leaders in Nepal. When Nepal has been witnessing complex phenomena, outside geographic territory and even in space, it will be worthwhile to explore, learn and apply the requirements of the present.  We have been witnessing threats in different aspects of our lives and this threatens national stability and our image in regional as well as global fora.  Should we witness the happenings or start taking actions is our choice and our choice will determine our future course. Revising the history of our nation and observing the world around us, it has become clear that we have been experiencing hostility in the form of coercive conflicts and aggressions, immature government and non-government policies, political espionage, and inappropriate interference in elections.  Terrorism has been a huge threat in various forms like physical violence and cyber-crime proliferation. Taking caution and presuming possible physical violence, aggression and eliminating such elements is what security forces should do. For instance, recently, we have experienced the sight of different threatening objects in public places and places of national interest. Various financial crimes, including stealing and extortion as well as harmful agendas, are sprouting with the use of cyber gateways.  We are witnessing how a pandemic can be a threat to not just a country but the whole world. For instance, Covid-19 has caused tragic deaths, widespread social and economic havoc, and mental health issues. In the past two years, the highly contagious strain has caused the closure of many small and big businesses temporarily or even permanently, resulting in huge losses. Travel, hospitality sectors and industries have been impacted disproportionately.  The cumulative effects of economic loss and rise in unemployment are likely to destabilize society. This pandemic is a reminder that the threat is ever present. Therefore, it is imperative to take measures for the protection of citizens.  When in need, we accepted aid in the form of vaccinations, technologies, oxygen plants and medicines, etc from different countries. Now, we should set up research facilities for the development and testing of vaccines, medicines, technologies and provide training to public health workers to deal with similar outbreaks.  Natural disasters also pose a big threat, with climate change exacerbating it further.  The (Gorkha) Earthquake in 2015, tornado in 2019 and the Melamchi flash flood (2021) were some of the disasters that took many lives, caused huge economic losses and left the citizens traumatized. Climate change causes irregular rain patterns and droughts, disrupting traditional agriculture practices and affecting the supply chain. Huge losses of lives and properties are the consequences of natural disasters aggravated by climate change. Choice is in our hands to explore methods and develop practices that can slow down climate change and mitigate its impacts. Transnational crimes are other sets of problems threatening our country. Human trafficking, illicit drug trafficking, business infiltrations, extortions, transfer of illegal weapons, and harmful ideologies are creating adverse situations in Nepal. A regional approach is a must to deal with these challenges.  Nepal faces a wide range of threats with implications for the entire region. The time has come to develop appropriate response strategies by giving our emergency response efforts due priority, identifying the loopholes and creating an atmosphere for peace, stability and safety on a regional basis.  The author is with the Ministry of Home Affairs