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The origin of Mithila art is rooted in a legend. King Janak had the walls of homes in his kingdom painted in vibrant color patterns and scenes to welcome Lord Ram when he came to ask for Sita’s hand in marriage. Thereafter, the art was done on walls during weddings and religious festivals, mainly by women, and was passed down generations in the Mithila region—comprising parts of the Indian states of Bihar and Jharkhand and, on Nepal’s side, eastern Tarai. Janakpur, home to the grand white marble structure that is the Janaki Mandir, is popular for Mithila art.

Today, with its one-dimensional portraits, a variety of birds and animals, and other motifs, Mithila art isn’t limited to walls and paper. It has creeped into home décor, clothes, bags, and other accessories—thanks to young entrepreneurs and artists who believe this culturally rich form of art needs to be preserved and promoted.

“I feel the only possible way to do that is by making the art accessible,” says Trishna Singh Bhandari, founder, Mithila House, a social enterprise in Sanepa, Lalitpur. Out of this need came the idea of incorporating Mithila art in just about anything people might use on a regular basis. On display at Mithila House are water bottles, jewelry boxes, kettles, bags, and saris among other things, with intricate Mithila art on them. The main purpose here, adds Bhandari, is a revival of still largely-unknown Mithila art in Nepal. Mithila House intends to do this by making Mithila art a point of conversation.

Mithila art, she says, brings back fond childhood memories and fascinates her. Not only does it have a traditional and cultural background with its depictions of the way of life in Tarai, it has evolved to include stories of women empowerment and that Bhandari finds intriguing and thus worthy of pursuing. Also, Nepali art is mountain and hill centric. There is no representation of Tarai. Mithila art fills that void.

Varsha Jha, a 26-year-old architect, says she is determined to save this art form as it’s close to her heart. Jha grew up in Rajbiraj in the south-eastern part of Province 2 where the walls were always adorned with bright paintings. “I was charmed by all the art I saw around me,” she says. Having always had a penchant for art, Jha decided to teach herself the basics of Mithila art and, in the past five years, she has gone from strength to strength. She now works as a full-time artist at Mithila House. Jha wants to do her masters in Mithila art.

What was once mostly women painting whatever they saw around them has evolved to incorporate so much more. “It’s important to give continuity to that and let it thrive for generations to come,” says Jha. According to Bhandari, the art has international appeal and many companies are exporting Mithila paintings and crafts. Unfortunately, the local art market isn’t as lively. There are people interested in it but it’s still a niche market. One reason for this is that many people don’t understand Mithila art and think it’s juvenile.

“But Mithila art requires a lot of patience and attention to details,” says Sudeshna Maharjan, a 22-year-old fashion designer who is also a self-taught Mithila artist. The techniques of this art form, she adds, is hard to master and takes years of practice. It's not as easy as it looks. It’s a lengthy process—you have to sketch, color, outline and then decorate. Plus, the repetitiveness of designs is time-consuming and the clear separation of patterns, with no room for blending, requires extreme focus and a steady hand. Often, artists are holding their breath while working because a slight out of control movement can cause wobbly lines.

Apart from the fact that Mithila art requires a lot of brain muscle and is labor intensive, what makes it all the more special is that every image has some significance. For instance, peacock stands for love, fish is for purity and fertility, and elephants symbolize friendship. Artist Vaishali Chhetri, 22, says Mithila art is a very diverse genre. While there are strict rules you can’t deviate from, you are free to exercise your creativity and make it as colorful and elaborate as you like.

For her, making Mithila art is meditative because of the various elements she needs to consider while working on a piece. From paint consistency to the pressure on the brush, every aspect requires you to be completely in the present, she says. It takes her four to five days to finish a project. The process is so immersive that she forgets everything else in those days.

Twenty-three-year-old Anisha Das, an engineering student and freelance Mithila artist, says Mithila art is an important part of her culture especially during festivals and weddings. But Das believes such a meaningful art form shouldn’t be limited to special occasions. She grew up watching her aunt paint and when she tried it herself, she couldn’t get enough of it. “I go into a trance when I paint. It’s so soothing,” she says. She wishes people would understand and value this art that is not only visually appealing but documents important stories of women.

Artist Binita Jha, 32, agrees. Mithila art is an identity, she says. It not only connects her to her roots but also keeps her mind agile. After nine years of experience, she has no problem coming up with fresh ideas and even tweaking a painting halfway through when something invariably goes wrong. Like most things traditional and cultural, she says the new generation must take it up to ensure it survives the test of time and the modernization that comes with it.

Chhetri believes a good way to keep Mithila art alive is by incorporating it in our school curriculum. Maharjan thinks online promotions are crucial to reach the masses. Art workshops, on the other hand, can give those who are interested in it a platform to learn. Mithila House has conducted a few in the past and plans to do so in the future too. Bhandari, meanwhile, is focusing on collaborating with other businesses to promote Mithila art. The market, she says, is small, and the only way to grow is through collaborative effort.

Jay Prakash Mandal of ‘Mithila Art Center by Relative Nepal’ says, similar to Mithila House’s objectives, their mission is to increase the visibility of Mithila art by painting it on everyday objects like shopping bags, greeting cards, and jewelry boxes. The organization has also commissioned artists to make Mithila art murals in parts of Kathmandu. The more people see it, the more they will take to it and help keep it alive, he concludes.

Members of the Rana Tharu community have raised concerns after their language was not included on the list of languages for official use in Sudurpaschim Province.

The federal government had earlier recognized the Rana Tharu language by including it on the list of official languages published in the government’s gazette. But the Language Commission, in its recent report, didn’t list the Rana Tharu as a language for official use in Sudurpaschim, where the community mostly lives.

The Oli government on 18 May 2020 had listed the Rana Tharu language as a national language by adding it to the list of official languages at the federal level. However, they have been agitated after the commission left the language out of the provincial list.

“The commission lists five languages for the province. However, only Doteli and Tharu have been recognized as the language for official use. The language Rana Tharus use is different from that of the Tharus,” says Kripa Rana, president of Rana Tharu Society. “We represent 10 percent of the province's population. But our language was still excluded.”

“Just a few days ago, we were told that Doteli, Tharu and Rana-Tharu languages will be included in the list. But our language was removed when it was finalized,” says Rana. “The community feels that the government wants to do away with the identity of indigenous Rana Tharus,” he adds. 

According to the 2001 census, around 2.5 million people live in Sudurpaschim. The census, which counted Rana Tharus and Chaudhary Tharus as one group, found the population of Tharus in the region to be 1.73 million.

“There were a total of 12 indicators for the selection of official languages for provinces,” says Kamal Singh Rana, vice-president of the society. “Languages whose speakers make up at least one percent of the population should be included in the list”.

A total of 27 schools teach the language in Kailali and Kanchanpur. “The language’s history, grammar, dictionary, and other standards have already been developed. It is a surprise that the language was still left out of the list,” says Bhalmansa Bhajji Rana, a resident of Dhangadhi.

Members of the community have declared protests to press the government to enlist their language. They have also demanded that various bills such as the one on the recruitment of provincial civil servants and police personnel include quotas for members of the Rana Tharu community.

Lakshya lives in a rented apartment in the national capital with his wife. On occasion, he visits his parents who have their own home nearby. In his article for the online news portal KMAG, of which he’s also the founder, he writes of how leaving home to raise children with their own set of values is a practice as old as humanity. His article got a lot of reaction on social media, especially from 20-somethings Kathmanduties who found solace in his words.

Akash Dahal, 23, manager at KAT Centre Nepal, was one of them. “There is a large generation gap between us and our parents. We’re always told to adjust our lifestyle to theirs,” he says. “When we should be figuring out life, we also have to include our parents and consider what they think about our choices. It’s just additional stress.”

Moving out of parents’ homes isn’t a new thing in urban cities of Nepal. We’ve all witnessed joint families breaking up after a son decides to move into his own home to start his family. Nuclear families have been around for decades now. And many young people live alone to live independently.

When Suprabha Bhusal, 23, a radio presenter at Radio Nagarik, started staying at a girls’ hostel, it was purely out of necessity. Her parents had moved to India and despite having a house in New Baneswor, she wasn’t sure that she could handle the responsibility.

But after two years in the hostel, Bhusal is confident that even if her parents move back, she won’t live with them again. “You become responsible and start figuring things out for yourself,” she tells ApEx. “I didn’t know the real value of money until I started living away from my family. I never understood the importance of having a career, diversifying income sources, eating healthy, and saving before I became financially independent.” Bhusal believes the past two years have taught her far too many things for her to go back to living with her family.

Theory and practice

But some are hesitant, not because they don’t want to be independent, but because they don’t know how to take the first step. Twenty-one-year-old computer engineering student Aagab Pant says that while the idea of moving out sounds great in theory, with no proper education or experience to meet his financial needs, it’s also impractical. “Yes, while living with your parents, it’s sometimes difficult to navigate the generation gap and you don’t have as much freedom as you could have by living alone. But being able to focus on studies without having to worry about money—is that such a bad deal?”

Seconding his statement is 17-year-old Smriti Roka. “Without work experience, we will probably end up doing labor jobs or working in customer service, which wouldn’t be a problem if we had dignity of labor,” she says. “Young people can’t be expected to work in low-paying jobs with no benefits while also doing well academically and maintaining sound mental health.”

But even with stable, better-paying jobs, leaving home isn’t easy. Says Yasaswi Dhungel, 29, senior field officer at CREPHA, an environment-related NGO, “Circumstances change as you grow older. You can’t afford to be as naïve and carefree as you were in your early 20s,” he says. “In a city like Kathmandu, it’s difficult to find a good place to stay independently without spending a large chunk of your salary on rent. It's better to discuss the option of having a floor for yourself rather than leaving home completely.”

There are also those like Rozina Baral, copywriter at eCdemy Nepal, who would rather go abroad. “I want to move out, I want to experience life on my own terms and face the burden of my responsibilities alone, but I can’t do that here,” she says. Baral, 24, who’s living with her mother in a rented home in Shantinagar, is already paying her share of the bills. But going abroad, she reckons, would help her be more self-dependent.

18 and free

“Nepalis have the habit of cuddling their children and turning their families into a safety net,” she says. “No matter how old you are, you stay home with your parents, where you will always be the child,” Baral says. By the time you learn to think, you also have to think for the rest of your family, your spouse, your children, their children. “Look at the people in developed countries!” she says. “They learn to be self-sufficient by 18. No wonder they’re so far ahead. Most of us here haven’t even learned how to look after ourselves by our mid-20s.”

Darshan Parajuli, a student at Asian College of Journalism, agrees with Baral. As a 27-year-old who’s lived in Kathmandu since he gave his SLC exams in 2011, he believes going abroad is a good choice. “I’ve had friends over the years who left the country and returned as completely different people. Being responsible for yourself comes with challenges and it changes your perspective too,” he says. “However, independence shouldn’t be your only intent for leaving. Go out to explore and learn—freedom will come with it.”

Sapkota, however, says that everything the West has to offer, we can find in our own country. “There are opportunities here,” he says. “You just have to know your way around the society.”

Says Rojisha Shahi Thakuri, a psychologist at Healthy Minds Nepal, “In my personal opinion, the culture of staying in a joint family, or staying with your parents doesn’t mean you can’t be successful as a person, or as a country.” She gives the example of Japan, the East-Asian country that is similar to us in family dynamics and yet has achieved global dominance.

“Understandably, many young people want to move out of their homes,” she continues. “This generation is largely aware of the significance of mental health and understands that the home environment deeply affects our quality of life.” Family issues are one of the most discussed subjects among her own clients, Thakuri shares. Youths today know they don’t have to stay in unbearable circumstances that jeopardize their mental wellbeing, she further adds, they understand the dehumanization that comes with toxic relationships with family members and they’re more outspoken about it.

They’re also more open about exploring newer ideas, which is where the Western influence comes in. It is not imperative that you move away unless the environment is extremely toxic, Thakuri says. Address the issue and communicate with family rather than leaving impulsively. Running away to a different country for independence is counterproductive for mental health. “Moving isn’t going to magically solve all your problems. You have to deal with the loneliness that comes with it. You can’t be impulsive with life-changing choices.” 

This is why Dahal says he wants to move out only when he is financially stable. “Family is necessary, no one is saying it isn’t,” says Dahal. “But they can be just as important from a distance. We can look after our parents and explore our lives at the same time.”

Moving doesn’t mean we love our parents any less, Sapkota adds: “If I can be in Australia and my love for my parents isn’t questioned, why is my love questioned if I’m living a few miles away?”

A growing majority

In a survey among 30 individuals in their 20s, ApEx asked if Nepalis should also adopt the culture of children moving out at 18. Twenty of them replied in the negative while 10 were all for it.

But when asked if they wanted to move out of their parent’s house and live independently, three answered ‘maybe’, five answered ‘no’, and 22 said ‘yes’. Lastly, asked whether they will be living away from family if they are financially stable, seven voted ‘no’ and 23 voted ‘yes’.

Minesh Ghimire, assistant professor of sociology at Tribhuwan University, says that one reason why parents are so insecure about their children leaving is because of the absence of social security for older folks. “Old-age homes are frowned upon,” he says. “And parents, rather than saving money for their retirement, tend to spend it all on their children.”

While the culture of moving out at 18, or moving out at all, is a western idea that we’ve imitated as a result of globalization, it isn’t completely without logic. “Our children will learn how to be self-sufficient and responsible at a young age if they know there’s no safety net to cover their old age,” Ghimire says. But many parents here have the idea that ‘if I struggle and help my child be the best, they will take care of me when I’m old’, and that puts the child under pressure. “The child, knowing that they’ll have to take care of their parents until their death, already feels bogged down by this responsibility and is desperate to escape.”

Sapkota says parents should not consider their children’s decision to move out as a betrayal. “If someone were to move to Kathmandu from Jhapa in search of a better life, would their parents feel betrayed? How is it any different when youths in Kathmandu want to do the same?” he asks. “No one should feel trapped in their own homes,” he says.

Popular actors Saugat Malla, Anmol KC, and Pushpa Khadka are gearing up for their roles in the upcoming action thriller ‘X9’.  This is the first time the three stars will be seen on screen together and the team was seen preparing for their roles in the gym together.

All three actors are training for their roles in the Golden Hills Pictures’ film that is being marketed as “Nepal’s biggest action-thriller”. The directorial team has rented a gym hall in Kathmandu for the actors to train for at least three hours a day. A personal trainer for the trio has also been hired. According to director Mukunda Bhatta, training will continue for four months—and will be extended if expected results are not seen.