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Born into a traditional Newar family in Bode, Bhaktapur, Sujan Baga Shrestha grew up watching and celebrating various Newa festivals and rituals. From a young age, he felt a deep calling to participate in the sacred tongue-piercing ritual, a tradition deeply rooted in his family. His father had performed the ritual for eight years, and his uncle (kaka) had also upheld the practice for several years. For Shrestha, this was more than a ritual—it was a spiritual journey, a connection to his ancestors, and a way to honor his identity.

He remembers that he was only 8–9 years old when he started understanding that his uncle also pierced the tongue. When he used to ask about the ritual, his father used to say that it was only done for god and to honor god. However, when he was 18 or 19, his father refused to let him participate, believing he was too young. Shrestha recalls the emotional moment vividly. Tears streaming down his face, he pleaded to his father to allow him to continue the family tradition in front of the camera who were shooting for his father’s piercing ceremony. As a child, he had witnessed the ritual up close, and the experience had left an indelible mark on him. He was determined to follow in his father’s footsteps, no matter the challenges.

Now a professional driver, Shrestha sees the tongue-piercing ritual as a profound spiritual experience. He believes that Nepal’s Newa culture is a source of global pride, and many Nepalis abroad continue to honor these traditions. By participating in the ritual, he aims to preserve and promote this cultural heritage, ensuring that it remains alive for future generations.

Shrestha’s faith in the power of tradition was reinforced during the devastating 2015 earthquake. While destruction ravaged much of Nepal, no houses in his community were damaged, and no lives were lost. He attributes this miracle to the blessings of the gods, who he believes watch over those who uphold their cultural practices with a pure heart.

His father, who observed the ritual for four consecutive years, was a major source of inspiration. However, after his grandmother’s passing, his father had to pause, and another uncle took over. Shrestha had wanted to step in, but his father deemed him too frail at the time. This only deepened his resolve to participate when the opportunity arose again.

Despite his passion, Shrestha has faced physical challenges, including a recurring shoulder dislocation that makes strenuous activities difficult. His first experience with the ritual was a mix of excitement and nervousness. Participants must fast for four days beforehand, consuming only alcohol if they choose. On the day of the piercing, Shrestha’s father and uncle, the ritual leader, instructed him to close his eyes. The initial piercing of the upper layer of his tongue was bearable, but the lower part brought searing pain, forcing him to squeeze his eyes shut. Yet, in that moment, he felt an overwhelming sense of pride.

One of the most remarkable moments came during the fasting period. Shrestha felt weak and suffered from a persistent cough. “But as soon as I wore the ritual costume and ghungroo (ankle bells),” he recalls. “I suddenly felt empowered, and my cough vanished.” This transformation left him in awe, reinforcing his belief in the spiritual energy of the tradition.

His second experience was even more daunting. Battling a 102-degree fever, Shrestha endured the ritual with grit and determination. When asked if he would participate again this year, he said he would decide in a few days, showcasing his unwavering commitment despite the physical toll.

The rituals surrounding the tongue-piercing tradition are steeped in discipline and reverence. Participants must offer coins which are called Bapenatyau to four key individuals—Pama (the main leader), Kaminaya (the piercer), and two Pancha Bali (representatives from the Shahi family). Strict purity rules follow: no contact with animals and women, staying indoors, and avoiding food touched by others. Even local leaders, including the Mayor and parliamentary representatives, join the ritual, underscoring its communal significance.

After the piercing, the restrictions lift, and participants enjoy a feast. When asked how they manage to eat after such a painful procedure, The leader of the ritual, Pama explains that temple mud is applied to the pierced area, providing relief. With a laugh, he adds, “After the piercing, I can easily eat a whole plate of spicy choila in the evening.”

Shrestha is passionate about passing down the tradition. If the younger generation expresses interest, he vows to support them wholeheartedly. As a newly married man, he acknowledges it may be years before his future son might participate, but he encourages his younger brother to take part if he wishes. For Shrestha, keeping the tradition alive is a sacred duty.

Though he doesn’t know the exact history of the ritual, he shares that it was practiced by his grandfather. Growing up in a family that faced poverty, Shrestha witnessed many struggles. Yet, he believes that dedicating time to the ritual has brought divine blessings and protection. “God has looked after us and kept us safe from harm,” he says.

The ritual has also shaped how the community perceives Shrestha and his family. They are treated with immense respect, and neighbors are always willing to lend a hand. For Shrestha, the tradition has brought only positivity into his life.

The final stages of the ritual are equally profound. On the 5th day of Baisakh, the leaders carry the Khatt/Kharpan of Kalika Kumari, a deity, in a sacred procession. No one is allowed to see them, and the carriers chant “Binami,” a Newar word meaning “Excuse me,” as they roam the area at night. Shrestha admits he is particularly scared of this day, as he has never dared to break the rule and peek.

Through his journey, Shrestha embodies the enduring power of tradition. His unwavering dedication to the tongue-piercing ritual reflects his deep connection to his culture, spirituality, and community. He hopes that future generations will continue to uphold these time-honored customs, ensuring that the rich heritage of the Newar people thrives for years to come. 

Education has traditionally been a process of transferring knowledge and skills from one generation to the next through physical interaction. Historically, both educators and learners were required to be present in the same space, with a teacher guiding a large group of students toward shared academic goals. The World Health Organization (WHO) defines physical education as “a planned, progressive, and inclusive learning experience that forms part of the school curriculum, promoting physical activity, health, and well-being.”

However, in recent years, this conventional approach has undergone a profound transformation, shifting towards virtual platforms. This transition has revolutionized teaching and learning while also reducing certain negative impacts on physical and mental health. Traditional classroom tools, such as chalk and dusters, were once essential for educators but posed health risks, including vocal strain and exposure to harmful dust particles that could lead to respiratory issues and, in extreme cases, life-threatening conditions.

Recognizing these challenges, technological advancements have paved the way for various online platforms like Google Meet and Zoom, particularly during the Covid-19 pandemic. These platforms offer interactive features such as screen sharing, breakout rooms, and virtual whiteboards, allowing educators to create engaging lessons. Additionally, teachers can conduct live sessions or record lectures for students to review later. This flexibility has enhanced accessibility, enabling students to attend classes from anywhere, thus eliminating location-based barriers and making education more inclusive and adaptable.

In Nepal, this shift holds significant educational value, particularly for students in both urban and rural areas. Many high school graduates seek career opportunities while pursuing higher education, often balancing traditional occupations such as farming and animal husbandry. Virtual classrooms provide a solution, allowing students to attend classes at their convenience, whether in the morning or evening, without compromising their work commitments. This flexibility is particularly beneficial for middle-class families, where students often need to earn a livelihood while continuing their studies.

How has the transformation of education in Nepal not been an exception to hindrances?

Even if education has significantly transformed learning in Nepal, several challenges obstruct its effective implementation. The following are the major difficulties that are particularly a root issue in rural areas. 

Hundreds of rural areas in most parts of mountainous, hilly and plain regions of Nepal lack stable internet access or suffer from frequent power cuts, making virtual learning inconsistent. Moreover, the internet costs even in the urban centers are unaffordable. quality of education virtually often leads to less student engagement compared to in-person learning as they face difficulties in practical subjects such as science and mathematics. 

One study reveals that many educators lack appropriate training about how to use digital tools like Google Meet, Zoom and online teaching management systems. Teachers basically of the older generation do not expose in-depth interest in creating knowledge and managing them on the PDF or powerpoint method online. This certainly discourages learners to participate online and interact about a specific topic, ultimately leading to turning into a physical classroom model.

How we can solve online learning obstacles

However, the most striking solution to maximize virtual education and overcome the challenge is improving the internet connectivity and digital access. Both the government and private sectors' collaboration might help expand broadband infrastructure in rural and remote areas. Additionally, introducing discounted data packages in partnership between the government and Telecom Company could bring out positive consequences.

Furthermore, lowering costs for students or subsidizing laptops through educational grants, developing apps for smartphones with minimum data application and enabling lessons that are downloadable and providing accessibility to printed study materials for areas with no internet will encourage both facilitators and learners.

Furthermore, as the government plays a key role to mobilize teachers on a virtual basis, they should initiate comprehensive teacher training programs, making it compulsory for all teachers to attend digitally on platforms such as Google Meet and Zoom. Not only making it mandatory for all teachers from the government by law, but also they should be given some incentives by technical support, establishing helplines in provincial regions or online forums for teachers needing tech support.

Finally, as teachers play a pivotal role in the classroom, making it more interactive and collaborative ambiance among students, they should also make the classroom more engaging by using quizzes, polls, gamification and breakout rooms to keep students engaged. Similarly, combining virtual and in-person sessions, if possible for better interaction along with regular mentorship, can develop a habit of students towards virtual learning and dissemination of educational information.

The construction of three 132kV substations in Amlekhgunj and Prasauni (Bara) and Birgunj (Parsa) is in its final stage to enhance the reliability and quality of electricity supply for industrial corridors and general consumers.

Nepal Electricity Authority (NEA) Executive Director Kulman Ghising, after conducting an on-site inspection, directed project managers and contractors to expedite the substation and transmission line construction. Highlighting their importance in managing electricity demand in the Birgunj region and facilitating trade with India, he urged all stakeholders to be responsible and ensure timely completion.

The Amlekhgunj 132/66 kV substation is being developed to address power supply issues in the Pathlaiya-Simara-Birgunj industrial corridor and meet rising demand. Most of the main equipment has been installed, with operations expected to begin by the end of May.

Both circuits of the 66 kV line supplying electricity from Hetauda to the Simara-Birgunj industrial corridor have been looped in and out of the substation. Previously, the long, low-capacity 66 kV line caused voltage issues, which will now be resolved as the 132 kV transmission line becomes the primary power source. The substation is equipped with 132/66 kV, 200 MVA, and 66/11 kV, 20 MVA power transformers.

A 2.8 km 132 kV underground transmission line is under construction to connect Prasauni and Birgunj substations. The underground transmission line is expected to be completed within a month, while installation of equipment and civil works at the substations are ongoing.

Upon completion, the Birgunj area will have 132 kV and 66 kV power sources, ensuring a stable and high-quality electricity supply. Currently, power is supplied to Kalaiya (Bara) from the Birgunj substation, but once the Prasauni substation is operational, supply will be redirected there, reducing the load on Birgunj.

The NEA is expanding high-capacity transmission and distribution infrastructure to support existing and future industries in Simara, Nijgadh, Birgunj, Parwanipur, Pokhariya, and Prasauni within the Bara-Parsa Industrial Corridor. A new 132 kV transmission line from Parwanipur to Pokhariya and the Pokhariya substation is also under construction to meet growing industrial electricity demands.

Additionally, a 400 kV substation is being built in Nijgadh (Bara) under the Hetauda-Dhalkebar-Inruwa 400 kV transmission line project, with an extension to Pokhariya via Ramouli. The proposed 65 km transmission line will include three 400 kV substations in Nijgadh, Ramouli, and Pokhariya. The Nijgadh-Ramouli-Pokhariya transmission line survey has been completed, and land compensation for the Ramouli substation has been finalized.

The Nijgadh substation will be funded through a concessional loan from the Export-Import Bank of India (Exim Bank), while the 38 km Nijgadh-Ramouli transmission line and Ramouli substation will be financed by the Asian Development Bank. Furthermore, the Aurahi-Simra 132 kV transmission line is being developed to serve the Special Economic Zone (SEZ) in Simra, Dumarwana, and surrounding areas.

Inclusive education is the approach where equitable access to quality education for all, including individuals with physical, sensory, intellectual, and developmental disabilities, is ensured by integrating them into mainstream settings with necessary support, fostering equal opportunities, skill development, and overall well-being. Nepal’s Constitution of 2015, the Compulsory and Free Education Act, 2075 has devised several provisions pertaining to inclusive education. In the backdrop, this article at first discusses the key policy provisions, then it presents progress in line with the policy and program and points out key challenges and finally offers a way forward. 

Policies to promote inclusive education

Nepal’s Constitution of 2015, under Article 31, upholds the right of every citizen to accessible and equitable education, ensuring compulsory and free education up to the basic level and free education up to the secondary level. It reinforces inclusivity by mandating free higher education for individuals with disabilities and those from economically disadvantaged backgrounds. Recognizing diverse learning needs, the Constitution guarantees visually impaired students’ access to free education through Braille script and ensures that students with hearing or speech impairments receive education in sign language. Furthermore, it safeguards linguistic inclusivity by affirming the right of every Nepali community to receive education in their mother tongue and establish educational institutions to promote their language and culture. 

Similarly, Article 40 guarantees free education with scholarships for Dalit students from primary to higher education, along with special provisions for their access to technical and professional fields. The Compulsory and Free Education Act, 2075, aligns with the Constitution to ensure that all public school students receive textbooks through local-level distribution, while also guaranteeing free higher education for economically disadvantaged, disabled, and Dalit citizens. Section 27 of the Act requires private schools to operate early childhood and basic education with a focus on public welfare, mandating at least 10 to 15 percent student reservation based on school size. 

Other policy provisions that talks of the inclusive education are national policy and plan of action on disability (2006), special education policy (1996), equity strategy (2014), international commitment on MDGs (2016-2030), Incheon conference in Spain ( 2015),  all the national plans after 10th  plan has prioritized the inclusive education.

Implementation status of the inclusive education in Nepal

Nepal has made significant efforts to promote inclusive education through a variety of initiatives. A case study jointly conducted by the Education Journalists Group (EJG) and British Council covering select schools in three districts namely Nawalparasi, Syanja and Palpa reveals that some schools in the districts have started giving due attention to inclusive education. The study mentions that Chandeshwari Mavi Gudar in Kawasoti, Nawalparasi, has comparatively improved access to education for the Majhi, Musahar, and Bote communities in Kawasoti-15. This improvement was achieved through a door-to-door campaign, awareness-raising activities, scholarship support, and the creation of a child-friendly school environment, among other initiatives.

To address educational disparities, the Curriculum Development Center (CDC) has developed a sample curriculum for 26 mother tongues, published reference books in four, and created children's learning materials in 15. In grades 1–3, the local curriculum is taught five times a week with 100 full marks and 160 teaching hours per year, while in grades 4–8, it is taught four times a week with 100 full marks and 128 teaching hours per year. This apart, various scholarships have been provided to marginalized groups, including students with disabilities, Dalits, girl students, children from endangered castes, children of martyrs, and those from Karnali. 

Furthermore, Girls’ Scholarship Programs (GSP) support girls and children from marginalized communities to promote education and reduce dropout rates. GSP also provides special scholarships for students in Karnali Province. Similarly, since 2019, Karnali Province has implemented the ‘Bank Khata Chhoriko Suraksha Jiwan Bhariko’ program to promote gender equality and financial security for girls. Under this initiative, a bank account is opened for girls born after July 2019, with an initial government deposit of Rs 1,000, followed by a monthly deposit of Rs 500 until they turn 20. However, thes program has been affected lately. 

Madhes Province launched the ‘Beti Padhau Beti Bachau’ (Educate Daughter, Save Daughter) campaign in 2019 to improve girls’ education across eight districts. The program provides school-going girls with bicycles for easier travel and social connections. Additionally, baby girls born on or after 15 Jan 2019, are insured under the program, receiving Rs 125,000 upon obtaining their citizenship certificate to support their education.

Likewise, informal, open, and home education programs have been implemented alongside formal education, and disability-friendly school infrastructure has also been prioritized. Religious educational centers, such as Madrasas and monasteries, have also been recognized as formal education institutions,  with budget allocations. Teacher recruitment processes have been made more inclusive, and training programs have been offered to equip educators with the skills to support diverse learners. “Some schools have started identifying different types of disabilities, grouping students accordingly, and using appropriate teaching methods”, the case study report mentions. Teachers have become more sensitive to disability issues and have adapted their teaching approaches to support these students effectively.  

Initiatives like the Midday Meal program have also been implemented to support student nutrition and improve attendance. Furthermore, some schools now provide free sanitary pads to support girls’ education and reduce dropouts during menstruation. The Sanitary Pad Distribution and Management Procedure, 2019 ensures free sanitary pads in public schools as part of a broader campaign for “dignified menstruation,”. “There are many positive changes in terms of addressing issues from inclusivity perspective with the support from the British  Council Nepal”, the case study mentions.

Challenges

Despite legal and institutional support, mother tongue education has struggled due to a lack of textbooks, trained teachers, and a mindset that sees it as difficult. Most local governments are unwilling to invest in the necessary infrastructure, and even declared multilingual schools fail to teach in languages other than Nepali.  

Bullying is another hindrance to the progress of inclusive education. The case study revealed that an 8th-grade girl student at Chandeshwori Secondary School in Gudar, Nawalpur, suddenly stopped coming to school. After a thorough inquiry by the teacher, it was discovered that she had quit school due to bullying from her classmates, who would tease her for her dark complexion and being born to a Majhi family. 

Furthermore, Nepal’s remote regions, plagued by poverty, superstition, and religious and cultural bigotry, have created environments where marginalized groups struggle to access education. The lack of comprehensive policies addressing the educational needs of children from nomadic communities, such as the Raute, further compounds the issue. Despite the push for girl-friendly and disability-friendly schools, efforts have failed to yield meaningful results. Corruption has also affected the true spirit of some initiatives. For example, despite the positive intentions behind Madhes’s ‘Beti Padhau Beti Bachau’ campaign, the initiative has faced criticism over alleged fund mismanagement, particularly concerning the allocation for bicycle purchases.

Way forward 

To advance inclusive education in Nepal, focus should be on improving teacher training to equip educators with skills for diverse student needs, particularly those with disabilities. Anti-bullying measures and stigma reduction must be prioritized to create supportive learning environments. Expanding resources and infrastructure for marginalized and remote communities, including disability-friendly facilities, is essential. Strengthening policy implementation and addressing corruption will ensure transparency in educational programs. Additionally, promoting multilingual education through resources and teacher training is crucial for equitable access to education for all. These steps will help ensure every child in Nepal has equal opportunities for quality education.