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Nepal is facing a growing crisis of trust in government. Recent protests by teachers demanding reform in education law and doctors calling for enforcement of prior agreements have disrupted essential services. High-profile resignations—including the Education Minister, state minister and the Vice Chancellor of Tribhuvan University—reflect a political culture marred by interference and disillusionment. Statements by former Governor Vijayanath Bhattarai, who criticized the influence of middlemen in public appointments, underline a widening gap between citizens and institutions.

This disillusionment is not exclusive to Nepal. As Chris Eccles explains in his essay Restoring Trust in Government, public confidence in democratic institutions has declined across many countries over the past several decades. His insights are especially timely for Nepal as it navigates its own democratic transition and seeks to restore public legitimacy.

Eccles begins by highlighting how trust in government has eroded steadily since the 1960s, citing surveys in countries like the United States and New Zealand. This decline cannot be attributed to isolated events or leadership failures. It reflects a deeper, structural shift in how citizens perceive and interact with democratic institutions.

In Nepal, trust remains low despite constitutional reforms and federal restructuring. Political institutions are often viewed as self-serving and unresponsive. Eccles argues that declining trust is not just a result of poor performance but of a changing political culture where citizens demand more than material benefits—they seek fairness, dignity, and voice.

For decades, governments believed that delivering roads, schools, and jobs would be enough to earn public support. Eccles refers to this belief as “performance legitimacy.” However, his research shows that service delivery alone is no longer sufficient to maintain trust. Citizens increasingly judge governments by how decisions are made, who is included, and whether processes are fair.

In Nepal, development initiatives often fail to improve legitimacy when implemented without transparency or local participation. Even when services are delivered, communities may feel excluded or manipulated. Eccles’ insight is clear: trust is not just about output, but about justice and accountability.

Eccles draws on Ronald Inglehart’s theory of social modernization to explain how rising education and global exposure have changed citizen behavior. As societies modernize, people expect governments to respect their rights, engage in dialogue, and share decision-making. They no longer accept top-down rules without explanation or consultation.

Nepal is experiencing this shift. Civic protests, youth-led campaigns, and digital activism reflect a political environment where citizens—especially young people—demand transparency, equality, and ethical conduct. Trust must now be earned through relationships and engagement, not merely promised in speeches.

A defining feature of Eccles’ argument is the idea of a new civic culture. Citizens want more than services—they want institutions to act with honesty, competence, and respect. Trust today is not an automatic result of governance; it is a public value that must be cultivated.

Nepal’s participatory frameworks provide an opportunity to build this culture. Local governments hold public hearings and consultations, but these often fail to influence actual decisions. To restore credibility, these mechanisms must go beyond ritual and become meaningful platforms for collaboration.

Eccles notes that repeated political scandals deepen public cynicism. While the media plays a vital role in uncovering wrongdoing, constant negativity without resolution can damage morale and weaken democratic engagement. In Nepal, headlines about corruption, impunity, and political manipulation are common, yet few are followed by accountability.

Citizens begin to believe that change is impossible. Eccles calls for a shift in narrative—one that includes not only critique but also examples of reform, ethical leadership, and citizen participation that rebuild hope and confidence.

Eccles presents several reforms introduced in New South Wales, including a Public Service Commission, a Customer Service Commissioner, and Infrastructure NSW. These bodies aimed to strengthen professionalism, prioritize public needs, and insulate planning from political interference.

Nepal can adopt similar reforms. Independent commissions, long-term planning authorities, and citizen feedback mechanisms can improve integrity and transparency. These changes must be supported by a public service culture that values competence and service over patronage.

To guide institutional behavior, Eccles introduces the ITARI framework: Integrity, Transparency, Accountability, Responsiveness, and Inclusiveness. Each principle addresses a key dimension of democratic trust.

Nepal’s constitution and laws already reference these values, but implementation is inconsistent. Merit is often compromised by political interests. Public data is not always accessible. Marginalized communities are still underrepresented in key decisions. Restoring trust means turning these values from ideals into lived practice at every level of governance.

Eccles outlines an “engagement continuum” with five levels: networking, coordination, cooperation, collaboration, and partnering. Many governments promise partnership but deliver only limited consultation. This gap between promise and practice damages trust.

Nepal’s experience reflects this challenge. Community members may be invited to meetings, but decisions often remain top-down. True engagement requires that citizens help define problems, shape solutions, and share responsibility for implementation. Community forestry and school management models offer practical examples of deeper participation already at work in Nepal.

Eccles critiques overly strict administrative rules—called probity frameworks—that were meant to prevent corruption but often block innovation. In many systems, civil servants become afraid to take initiative, slowing progress and avoiding responsibility.

This is a serious issue in Nepal. Delays and inaction are often driven by fear of audits or political retribution. Eccles proposes a fit-for-purpose approach, where rules are tailored to the size and risk of each project. Such flexibility can encourage problem-solving while maintaining integrity.

A vital solution offered by Eccles is co-production. This means that the government does not act alone but works with citizens to design and deliver public services. Trust grows when people see themselves as contributors, not just recipients.

Nepal has strong traditions of cooperative action, from community-managed forests to disaster response. These approaches show that when citizens are trusted, they help solve complex problems. Expanding co-production can make governance more inclusive and more effective.

Eccles ends his essay with a powerful revision of a common phrase: instead of saying, “I’m from the government and I’m here to help,” public servants should say, “I’m from the government and I need—and want—your help.” This simple change reflects a deeper transformation—one that centers humility, partnership, and mutual respect.

In Nepal, this message is more urgent than ever. Trust cannot be rebuilt with slogans or plans alone. It requires institutional courage, ethical leadership, and daily practices that honor the voice and dignity of every citizen. 

‘I’m not the creative sort’—we have either said this about ourselves or heard someone close to us say it about themselves. It’s the biggest lie ever. Everyone has creative potential. They just need to tap into it. Here’s how you can do it. 

Journal your thoughts and ideas

Writing things down can be a great way to get rid of mental clutter. In recent years, morning pages is something that has been gaining a lot of popularity. The idea is to write down three pages of whatever comes to your mind the moment you wake up. You keep a diary and pen next to your bed and write down your thoughts before you get out of bed. You can also practice it after doing your morning routine. This is a great exercise to get your thoughts and ideas flowing. Alternatively, get into the habit of keeping a pen and notebook with you at all times and write down the random thoughts and ideas that come to your mind as you go about your day. You will find that this simple exercise will train your brain to think more creatively. 

Pick up a paintbrush

We tend to feel intimidated by the thought of painting something. We think we can’t make something nice or replicate a drawing we like. But it doesn’t have to be so complicated. And seasoned artists vouch that painting and drawing aren’t all that difficult if you just give it a try. It’s definitely a skill that can be honed. Get some canvas, some paints, and a few brushes and just have a go at it. You will find it to be quite enjoyable. You can make cards for your loved ones as well. Painting has many benefits and some of them include enhanced creativity and stress relief. It’s a family activity as well. Spread some newspaper on the floor, plop your paints and canvases on it and get painting. 

Take some pictures

We all have smartphones and we all take pictures of everything, from mirror selfies to the food we order at restaurants. But have you ever tried your hand at taking aesthetic photos of the many different things that are around you? Try capturing a lovely sunrise, or take some photos of flowers up close. Photography is an activity that forces you to think creatively. You start observing your surroundings differently and paying attention to the details. It’s also a lifelong learning process. No matter how long you have been taking photos, you can always take better ones. You can learn new techniques, skills, and styles. Learn to shoot in the macro form that allows you to take interesting photos of miniature subjects like ants, bees, and the like. Street photography is another fascinating thing to try. You could also try your hand at styling objects and taking aesthetic photos of them. 

Learn new things

You are never too old to learn a new skill. Learning new things will sharpen your mind and keep you on your toes. Studies have also shown that constant learning can slow down aging and keep you mentally agile. Sign up for an online course. It could be learning a new language, coding, or graphic design. The options are endless. If you prefer, you can even sign up for physical classes. Dance, vocals, or swim lessons can be good options. There are so many workshops and training being held these days that you can just pick something that suits your mood. These aren’t even long sessions so you don’t have to commit much time. Duolingo is a great app for learning new languages. In 10 to 15 minutes a day you can pick up new words and phrases and be quite a pro at any language of your choice in a year or two, if you are consistent with practice. 

Break up your routine

Most of us are creatures of habit and we tend to follow the same routine day in and day out. Without realizing, this makes our days a little mundane and dulls our mind in the long run. While everyone loves rituals and a sense of structure to their days, it’s essential to switch things up every now and then so that we don’t get bored. This allows your mind to think freely and not be constrained by a particular way of thinking. Try taking a different route to work, order takeout from a restaurant that you normally don’t go to, thrift items you need instead of heading to the market to pick something off the shelf or see if you can repurpose something around the house to serve your needs. Breaking up your routine not only allows for more flexibility but it also forces you to think before you do anything.

Seventy-eight-year-old Malgodami Badi never had the chance to attend school—not as a child, nor as a teenager. She had no desire to study, nor did anyone ever encourage her to do so. A resident of Shreegaun in Dangisharan Rural Municipality-6, Dang, she spent most of her life engaged in household chores. But today, not a single girl in her family, community, or among her relatives is out of school. In fact, girls in the Badi community now enjoy 100 percent access to education. “We didn’t know how to study, but now everyone goes to school,” she said.

Nirmal Nepali, a leader of the Badi community and a human rights activist, recalls that the community only began accessing education after the Education Act was passed in 1971. “We feel like the first students from the Badi community. We started going to school in 1978/79,” said Nepali, who is also a teacher. “Initially, just one or two of us went to school. Gradually, the message spread that the whole community should pursue education. Now, all children in the Badi community—especially girls—have 100 percent school access.”

Similarly, 70-year-old Suntali Kusunda from the endangered Kusunda community has never been to school. Illiterate and unable to recognize letters, she is now committed to ensuring her children are educated. “Reading and writing is difficult in the Kusunda community,” said 68-year-old Birma Kusunda. “I didn’t learn the alphabet, but I have educated my children up to secondary level.”

Until 20 to 25 years ago, Kusunda girls received no formal education. Today, however, most girls in this small community—consisting of 170 people in 36 households—are in school. Around 15 to 20 Kusunda girls have completed secondary education. According to Dhan Bahadur Kusunda, president of the Kusunda Society, political changes have helped raise awareness. “With increased awareness, our people now say that girls must be educated,” he said. Depending on their economic condition, Kusunda children now attend both government and private schools. “I’m 59 and have never seen a school from the inside. But all four of my children are studying, though they have yet to find jobs,” he added.

With these political and social shifts, girls are now actively participating in education, and the demographic makeup of schools has transformed over the years. Data shows that the retention rate of girls in schools is now higher than that of boys, and classrooms today have more girls than ever before. “Earlier, there used to be just two to four girls in a class—now, most of our classrooms are full of girls,” said teacher Dharmaraj Poudel.

In Lumbini Province, the changes in school enrollment levels have been especially notable. From basic to secondary levels, there are more female students than male students in public schools. “This is a pillar of change,” said Lumbini’s Minister for Social Development, Janamjaya Timilsina. He credits state policies aimed at ensuring no one is left behind in school education for this shift. “A few years ago, there were obstacles for girls’ education, but now those issues are largely resolved. This progress is essential for education reform,” he said.

National data up to grade 10 also supports this trend: there are 2,522,049 female students compared to 2,422,969 male students—a gap of nearly 100,000. Experts say this growth in girls’ education is driven by evolving social attitudes and the erosion of traditional barriers.

“The number of girls in public schools has surged over the past 10 years,” said Bhagwat Poudel, principal of Tulsipur Secondary School Center. “Fifteen years ago, you’d see more boys in classrooms. Now, it’s the opposite. Many factors have contributed to this shift.”

Parents’ attitudes have also changed significantly. “Even families from marginalized communities now believe their children should be educated, and they are sending them to school,” he added.

In 2004, there were 17 percent more male students than female students in Nepal. By 2024, that trend had reversed, with female students slightly outnumbering male students. However, a subtle disparity persists: while girls are often enrolled in public schools, boys are more frequently sent to private institutions. Ironically, the dropout rate among boys is now higher, with fewer boys than girls appearing for the Secondary Education Examination (SEE) in 2024.

Winner of the Women’s Prize for Fiction 2024, ‘Brotherless Night’ by V.V. Ganeshananthan is a beautiful and heartbreaking account of a family torn apart by the civil war in Sri Lanka, fought between the Sinhalese-dominated state and Tamil separatist groups. As someone who grew up during the civil war in Nepal, I could relate to the story and it helped me sort out the many emotions of the time that I still find myself struggling with. I must confess that the subject got a tad bit heavy at times and I had to put the book down. But I loved it and I have been recommending it to all my friends and colleagues. 

The story is narrated from the perspective of 16-year-old Sashi Kulenthiren who wants to become a doctor. Over the course of the decade as civil war rages through her hometown of Jaffna, she finds herself struggling to survive and her dreams take on a different course. Her brothers and her best friend get caught up in various political ideologies and their lives too turn out differently than anyone had imagined. 

After Sashi’s eldest sibling is killed in anti-Tamil riots, Sashi begins to question everything she has learnt and believed in over the years. Soon, as more of her siblings join the movement, she too finds herself in the heart of it. Her friendship with K, a high-ranking militant, offers her a chance to become a medic at a field hospital and this leads her to keep secrets from her family. However, her motivation behind taking up the position is simply that she wants to do good and help people, despite their political inclinations. But when the militants turn on civilians and other helpless members of the society, she starts wondering about her role in the war. Years later, she tries to document all the human rights violations committed by various parties during the war. 

Sashi is a passionate and intelligent narrator. She always finds a way to protect the ones she loves but she is also torn between her love for her brothers and best friend and her sense of what is right. The book shines light on a woman’s perspective on war and how they often have to sift through complicated emotions in order to make sense of and survive in a difficult world. The other characters are also well crafted and feel like people you know or have met. The brilliant characterization and plot make the story come alive. I felt it could be adapted into a really good movie. 

Brotherless Night is a historical fiction based on real events. But it feels raw and real, especially if you have seen war up close or seen people suffer its consequences. It’s brilliantly researched and written and thus compelling. It has been a while since I read the book but it has left a lasting impression on me. It has also definitely made me want to read more of the authors’ works. Brotherless Night is Ganenhananthan’s second book. Her first book ‘Love Marriage’ is also set in Sri Lanka and was longlisted for the Orange Prize.

Fiction

Brotherless Night

VV Ganeshananthan

Published: 2023

Publisher: Penguin Random House UK

Pages: 348, Paperback