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Despite numerous acts, strategies, and five-year visions, our policies often overlook the lived realities and inherent dignity of our citizens. A national health insurance program may cover basic health services for mothers in rural Tarai, yet many still face malnutrition. A young graduate in Kathmandu may access education, but the lack of meaningful employment undermines their aspiration. A farmer may receive subsidies for seeds, yet without fair market access, their labor and knowledge are undervalued. These fragmented solutions reveal a deeper issue: policies that lack to honor the capabilities and dignity of the people they are meant to serve. And here, the question is raised: Do our policies see people as whole human beings?

This is where Integral Human Development (IHD) offers a different lens. Rooted in the belief that every person possesses inherent dignity, IHD insists that development must address the whole person – body, mind, spirit, dignity, and relationships. It challenges us to design policies that move beyond numbers and sectors. Unlike frameworks that reduce people to economic indicators or mere recipients of aid, IHD views individuals as agents of change embedded in families and communities.

In the context of Nepal, where federalism is still taking root and governance often struggles to balance economic growth with social justice, adopting an IHD framework could make policy more people-centered, integrated, and sustainable.

Human dignity at the center of policy

In Nepal, poverty is frequently measured in income levels or material deficits. Yet dignity is eroded not just by lack of resources but also by exclusion, inequality, and absence of voice. IHD begins with dignity. Policies built on this foundation treat citizens not merely as beneficiaries but as active participants in shaping their own futures.

For example, the 15th Five-Year Plan (2019/20 to 2023/24) envisions a “Prosperous Nepal, Happy Nepali” and sets ambitious targets across various sectors. However, while the plan emphasizes economic growth, it often overlooks the holistic well-being of individuals. Integrating IHD could ensure that economic policies also promote human dignity and participation. For example, when municipalities engage women’s groups or youth clubs in planning local budgets, they do more than allocate resources; they validate the dignity of participation. When health workers treat patients as partners in care rather than passive recipients, they uphold dignity alongside service delivery. Such shifts in perspective are subtle but transformative: they foster ownership, accountability, and trust between the state and its citizens.

Breaking silos through integrated approaches

Policies in Nepal are often designed in silos: health is separated from education, agriculture from environment, and infrastructure from social protection. Yet, people’s lives are not siloed. A malnourished child cannot perform well in school, and an unemployed youth may face mental health struggles.

IHD calls for integration across sectors. Take maternal health as an example. Beyond free check-ups, safe motherhood depends on nutrition, sanitation, transport, and women’s education. Designing these elements in isolation creates gaps that undermine results. Similarly, climate change policies that prioritize infrastructure without addressing farmers’ livelihoods remain incomplete. An IHD framework would compel policymakers to ask: how do health, education, economy, and environment intersect in people’s daily lives?

Integrated policy-making is admittedly complex, but federalism has opened opportunities for local governments to coordinate across sectors. The question is whether national frameworks will empower them to take such holistic approaches or continue reinforcing silos.

Participation and accompaniment

One of the most powerful aspects of IHD is its emphasis on “accompaniment,” i.e. walking with people rather than delivering services from above. This approach recognizes that development is not simply about providing solutions but about building relationships of trust and solidarity.

Nepal already has successful models that reflect this principle. The role of Female Community Health Volunteers (FCHVs) is a case in point. They do more than disseminate health information; they accompany families, listen to concerns, and build bridges between communities and health systems. Their effectiveness comes not only from technical training but also from trust and presence. Expanding such models across sectors such as agriculture, education, disaster preparedness could make policies far more responsive and grounded in lived experiences. Accompaniment also implies long-term engagement. Too often, donor-driven projects operate on short timelines and exit once targets are met. IHD suggests that policies should commit to being present with communities through both successes and setbacks, ensuring resilience rather than dependency.

A call for action

Skeptics may argue that Integral Human Development (IHD) is too idealistic for a country facing poverty, migration, climate threats, and political instability. However, fragmented, short-term approaches have already proven inadequate. Evidence from community-driven initiatives in Nepal and elsewhere shows that when dignity and participation are prioritized, outcomes improve. Federalism itself is premised on the idea of bringing governance closer to people, an idea that resonates deeply with the IHD vision.

Hugo Flores once said, “It is very simple. If we are drafting a piece of policy or designing a project, and it is good enough to apply it to ourselves or our closest ones, then it is a good project. If not, then it is not good enough.” This principle captures the essence of IHD. Policies must be designed with empathy, care, and dignity. For instance, before opening a clinic, policymakers should ask: “Would I send my own mother here if she were sick?” If the answer is yes, it is a policy grounded in human-centered thinking; if not, it needs rethinking.

As Nepal reimagines its development path amid global and domestic uncertainties, IHD offers a timely and transformative framework. It reminds us that progress cannot be measured only in GDP growth or infrastructure projects, but in how policies nurture the whole person i.e mind, body, spirit, and community. Embracing IHD does not mean discarding economic or technical approaches; it means complementing them with a deeper, dignity-centered vision. It means designing policies that are participatory, integrated, and grounded in human relationships.

If Nepal is to craft policies that truly serve its citizens, it must move beyond fragmented targets and embrace Integral Human Development, a vision that sees every citizen not just as a statistic, but as a whole person with dignity and potential

 (The author is a graduate student of Global Affairs (Governance and Policy) at the University of Notre Dame, USA.)

Jivesh Jha’s ‘Beneath the Sun: Equality for Everyone, The Spirit of Chhath Festival’ presents an in-depth exploration of the magnificent Chhath festival, a vibrant and sacred celebration cherished in Nepal and India.

With a remarkable insight, Jha delves into the festival’s rich rituals, the deep values it upholds, and its multi-faceted significance. The Chhath festival honours the Sun God and his divine consort, Shasti Devi, also known as Chhathi Maiya, who is revered as the consort of Sun God in the Vedic tradition, where Usha, the Sun God’s wife, is identified as Chhathi Maiya.

Jha effectively introduces Chhatha as a unique Vedic festival, celebrated primarily in Nepal’s Tarai-Madhesh and in India’s Bihar, Uttar Pradesh and Jharkhand for centuries. He discusses the festivity, which spans four days and is dedicated to the Sun God and his wife Usha. The devotees observe rigorous fasting and offer prayers to the setting and rising sun. Jha emphasizes that the proximity to water connects devotees with the divine. He believes that the festival is celebrated by the devotees with great zeal and enthusiasm, driven by a strong belief that the benevolent Sun will bless their families with success and prosperity.

Published in October 2024, the book brings together a collection of six chapters that provide a compelling exploration of the Chhath festival, going beyond its religious significance to highlight its social, environmental and cultural dimensions. The book begins with a Foreword where a noted literary figure, Dhirendra Premarshi, discusses about the book’s exceptional explorations in short and argues, “Chhath aims to promote biodiversity and stands as one of Mithila's most significant welfare-oriented festivals, emphasizing scientific values and humanity. Jivesh Jha's current outstanding work explores the multifaceted welfare aspects of the Chhath festival.”

In addition, the book features a brief introduction by Anil Dixit, a professor of Law at Uttaranchal University, Dehradun, India, in which he argues that the festival advocates for equity, environmental conservation and fraternity. Prof Dixit also believes that Jha’s book effectively elaborates on the multi-dimensional significance of this grand festival.   

Author Jha argues that Chhath is more than a festival; it is a testament to the rich cultural heritage, religious devotion and social cohesion of its people. He argues that the festival promotes values of discipline, devotion and environmental stewardship, while celebrating a shared cultural heritage that binds communities together.

Jha believes that Chhath continues to hold immense significance, symbolizing reverence for nature and gratitude toward the life-sustaining Sun God, Surya, making it an integral part of Nepal's and India's cultural fabric.

The first chapter introduces Chhath, discussing its celebration, timing, and the deity honored during the festival. The second chapter explores references to Chhath in scriptures. The third chapter details the rituals, offerings, like Thekuwa, Bhuswa and the fruits, and preparations involved, such as setting up the Ghat, cleaning water bodies, observing rigorous fasting for over 36 hours, singing folk songs, and offering prayers to the setting and rising sun while standing in waters.

The fourth chapter examines the values associated with the festival, including its messages on environmental conservation, equality, fraternity, the ultimate goals of rituals and its broader impact on humanity. The fifth chapter focuses on the economic aspects, highlighting how artisans making pottery and bamboo baskets, as well as farmers and vendors, earn significant income by selling their goods and services during Chhath. Jha believes that the use of potteries and baskets made from bamboo in the festival provides an opportunity to protect and promote traditional knowledge.   

Finally, the book concludes with a meaningful summary. Acknowledging the festival's profound cultural significance, the book stands as a testament to the power of rich cultural traditions in fostering social harmony and environmental stewardship. Jha’s book on the Chhath festival is a work of meticulous research, offering a detailed account of the festival and its deep significance in promoting agriculture, an organic lifestyle, environmental conservation and social harmony.

(Nepali is a section officer at the Rajbiraj high court)

President Ram Chandra Paudel received the Tihar 'tika' from his sisters Sharada Pandit and Chanda Ojha at the auspicious hour of 11: 39 am at the Rashtrapati Bhawan, Shital Niwas, on the occasion of Bhaitika festival today.

On the occasion, the President's sisters put the ceremonial 'tika' on the forehead of the President and presented to him gifts. 

​​Similarly, the President put 'tika' on the forehead of his sisters and offered them with money, as per the time-honoured tradition.

The ceremonial 'tika' comprises of blob of seven colours marked on a vertical thick line of white paste of rice flour on the forehead.

The Nepal Calendar Determination Committee had fixed 11: 39 am today as the most auspicious time for the Bhaitika rituals.

However, the Committee has stated that the rituals can be conducted throughout the day today.

There is a custom of the sisters putting 'tika' on the foreheads of their brothers and vice-versa on Bhai Tika, the last and main day of the five-day-long Yamapanchak or the Tihar festival, the second biggest festival of Nepal.

The most important day of Tihar, the festival of lights, is being marked today with sisters offering 'tika' to their brothers.

Sisters throughout the country offer 'tika' to their brothers wishing them happiness, long life and prosperity on the occasion of Bhai Tika. In return, the brothers pledged to protect their sisters from all kinds of adversities.

The auspicious hour for offering the 'tika' is 11:39 am this year.

It, however, can be held until sunset. On this day, brothers are seated at a specially anointed place around which a trail of mustard oil is drawn.

The sisters then offer the brothers 'tika' and garlands of 'Dubo' and 'Makhamali'. After placing colorful 'tika' on the foreheads of their brothers, sisters offer them a treat consisting of varieties of sweets, walnut, spices and 'Sel', a special kind of bread cooked in oil.

Brothers also offer their sisters 'tika' in return, wish them happiness and good luck, and give them presents.

The occasion commemorates a legendary event in which a sister has won a boon from 'Yama', the deity of death that her brother would not die until the mustard oil is dried up and the garland of 'Dubo' and 'Makhamali' faded.

The Bhaitika tradition is so strong in Nepali society that even those who have no brothers or sisters of their own receive tika from others whom they regard as brothers and sisters.