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Monday, July 13, 2026

 INDIA

Social Work, Conversions and NGOs



Ram Puniyani |

RSS bugbear of forced conversion to Christianity are belied by Census data.


NGOs are much in the news these days for various reasons. From the ramparts of Red Fort, RSS Pracharak Prime Minister Narendra Modi declared that RSS is the biggest NGO of the world. Incidentally, there is a noteworthy aspect of this NGO – it is a non-registered organization, supposed to be doing cultural work. On this count, Priyank Kharge, home minister of Karnataka, called for registration of RSS. The RSS denied that and said that it is just a group of individuals. Fair enough, but what about the massive funds it is receiving?

At another level, recently in the parliament, the Home Ministry moved and got passed an amendment to the Foreign Contributions Regulation Act (FCRA), and Rules thereunder, which seek to restrict the activities of NGO’s receiving foreign funds. The ruling party’s basic intention and propaganda is that forcible conversions are being done particularly by Christian NGOs. In their understanding, the conversion to Christianity is forcible, their running of education and health facilities is an allurement to convert the people to Christianity. How much of this is true?

While we have article 25 in our Constitution which guarantees the citizens the fundamental right to freely practice, profess, and propagate their religion, those in power assert that this article gives us the right to practice, preach and propagate our religion but it does not give the right to convert another person. The understanding of Hindu nationalists is that the efforts of missionaries are due to allurement or force, they deny the agency of those who want to convert themselves. It seems there are no ground level studies to tell us how many of those studying in Christian mission schools convert to that religion. There is also no data how many of Dalits/Adivasis convert to Christianity because of allurement or force.

Population Numbers Give Different Picture

Christianity in India is a very old religion. It came here with the arrival of St. Thomas, according to one version, in 52 CE. He started building of churches and many of the locals took to it. A look at the statistics will tell us that the trajectory of growth of this religion in India has been slow one. As per the last census data (2011), Christians made up 2.30% of the total population. As per previous Censuses, their share in population was: 1971-2.60%, 1981-2.44%, 1991-2.34% and 2001-2.30%. Thus, during a period when lots of noise is being made about forcible conversion, the population census data tells a different story.

Despite this data, the propaganda about forcible conversion and also conversion through allurement has been intense leading to horrific violence. The most ghastly of this violence took place in Keonjhar, Orissa in 1999 when Pastor Graham Steward Staines was burnt alive. The main instigator of this violence was Dara Singh aka Rajendra Singh Pal of Bajrang Dal, who is undergoing life imprisonment. This horrific murder was called by the then President of India K. R. Narayanan as a barbaric act that belonged "...to the world's inventory of black deeds." Wadhva Commission was appointed in the wake of this tragedy. The commission stated that “that the Pastor had not been doing the work of conversion; he was involved in serving the leprosy patients”.

What is remarkable is that as per the report, there was no substantial increase in the percentage of Christian population in the area. The report states, “Keonjhar district had a total population of 15.30 lakh. Out of them, 14.93 lakh were Hindus. Christians, mostly tribals, were 4,707. According to the 1991 census, there were already 4,112 Christians in the district. Thus, there was an increase of only 595 in the Christian population”. This increase is not statistically significant.

Then we witnessed intense activities in Dangs (Gujarat) and Kandhamal (Orissa). Many from VHP, Swami Aseemanand, Swami Laxmananand had set up their Ashrams in these areas. These areas also witnessed intense violence, culminating in the tragic Kandhamal Violence of 2008. Now, as an offshoot of this propaganda Christian pastors working in remote areas are facing scattered sub-radar violence. Their prayer meetings are labelled as meant for doing conversion work and attacked.

Niyogi Committee Report (1956)

One of the major ideologues of BJP/RSS, Ram Madhav in his article (Indian Express June 27, 2026) supporting the new FCRA modifications reminds that Niyogi Committee had already opined restrictions on Missionaries. Nehru Government decided not to implement its recommendations. Further, Madhav says that now it is Modi who is implementing those recommendations. What were Niyogi committee’s recommendations?

The Niyogi Committee Report on Christian Missionary Activities (1956) investigated controversial religious proselytization in India. It concluded that conversions were largely driven by inducements like education and medical care, warning that foreign missionary networks sought to create a separate Christian state within India.

Prime Minister Jawaharlal Nehru's government effectively rejected the Niyogi Committee Report (1956) because its proposed restrictions which conflicted with the newly formed Constitution, particularly the fundamental right to propagate religion. Nehru viewed the report's recommendations as a threat to religious freedom.

Mahatma Gandhi on Conversion

Madhav points out that Gandhi was against proselytization. It is true; but he was not against freedom of religion. Now freedom of religion is primarily presented and propagated as proselytization. What Gandhi said was not against the practice of religion in any way. In an interview (The Hindu, 22 March 1931), Gandhi apparently stated that if in a self-governing India, missionaries kept 'proselytizing by means of medical aid, education etc., I would certainly ask them to withdraw. Every nation's religion is as good as any other. Certainly, India's religions are adequate for her people. We need no converting spirituality.' This is the first part of the quote and the lines that follow give the totally opposite idea — the ideas which Gandhi held. Gandhi goes on to write: 'This is what the reporter has put in my mouth... All that I can say is that it is a travesty of what I have always said and held.”

He goes on to explain: “I am, then, not against conversion… Every nation considers its own faith to be as good as that of any other. Certainly, the great faiths held by the people of India are adequate for her people…” And then he goes on to list the faiths of India: “Apart from Christianity and Judaism, Hinduism and its offshoots, Islam and Zoroastrianism are living faiths.” (Gandhi's Collected Works, Volume XLVI p. 27-28)

For the ilk of Madhav, Christianity is a foreign religion spread by force and allurement. This basic understanding of theirs’ is a seriously flawed one.

The writer is a human rights activist, who taught at IIT Bombay. The views are personal.

Saturday, June 20, 2026

 

A generational change in Nepali politics

Nepal Jahmoor

First published at Jamhoor.

On March 27, Balendra “Balen” Shah, a 35-year-old rapper, structural engineer, and former mayor of the city of Kathmandu, was formally sworn in as the prime minister of Nepal. Shah’s inauguration was replete with symbolism. Shah, the son of an Ayurvedic doctor, was administered the oath of office and secrecy by President Ram Chandra Poudel at exactly 12.34pm, a time chosen according to Vedic numerology. A 108 Hindu priests and 17 Buddhist monks chanted auspicious hymns while blowing conch shells as if announcing the arrival of a wartime general. A day earlier, on March 26, Shah had released a new rap song, Jay Mahakali, harkening to the battle cry of the Gurkha soldiers — Jay Mahakali, Ayo Gorkhali (Hail the Goddess Mahakali, the Gorkhas are here).

The very next day, in the early hours of the morning, the Balen Shah government took former Prime Minister KP Sharma Oli and former Home Minister Ramesh Lekhak into custody. Oli, who leads the Communist Party of Nepal (Unified Marxist-Leninist), and Lekhak, who is from the Nepali Congress political party, had both resigned in ignominy after the mass death and destruction of what has been labelled “the Gen Z protests” of September 2025.

On September 8, a protest movement against corruption, impunity, and a social media ban led primarily by young Nepalis ended in bloodshed after security forces fired upon unarmed protesters, killing 19. Lekhak, the home minister, resigned the same day, but Oli, the prime minister, refused, claiming no responsibility for the deaths the security forces had wrought.

Nepal exploded in anger the next day, burning down state institutions, political party offices, and attacking politicians. Sher Bahadur Deuba, the chief of the Nepali Congress, and his wife, Arzu Rana Deuba, were brutally assaulted by protesters in their homes before being rescued by the Nepal Army. Oli finally resigned and was airlifted to the security of Army barracks, where he spent the next week in hiding. A new interim government led by former Chief Justice Sushila Karki, chosen by Gen Z leaders and endorsed by thousands in an informal Discord poll, was put in place with the mandate to hold elections in six months. The Kakri government, as demanded by Gen Z, formed a commission to investigate the death and destruction of those two days in September when a total of 76 Nepalis died.

The Karki government completed its mandate, successfully holding an election for a new House of Representatives on March 5. The Rastriya Swatantra Party (RSP), a party formed just over three years earlier in 2022, dominated the election, winning 182 out of 275 seats, just two seats short of a two-thirds majority. Central to the RSP’s sweeping victory was Balen Shah, the Kathmandu mayor who had emerged as a central figure during the Gen Z movement. Shah was seen as an avatar of a new way of doing politics in Nepal — brash, decisive, and not afraid to challenge entrenched political interests. Tellingly, Shah mounted a direct challenge to Oli in the election, contesting the Jhapa-5 constituency, long considered Oli’s stronghold. Shah defeated Oli with over 70,000 votes, the most any candidate has received in an election.

Shah had long held Oli directly responsible for the carnage of September 8. He believed that Oli, as prime minister, held ultimate moral responsibility for the killings and, by refusing to step down, had directly contributed to the violence and destruction of September 9. During the hustings, Oli offered to debate Shah publicly. The latter refused, saying he would not share the same stage as a “terrorist.” Days after the March 5 election, the investigative commission formally submitted its report to the interim government. Despite widespread calls from Gen Z activists, the Karki government refused to publicly release the report. However, the report was leaked to the press in full, confirming Shah’s conviction. The report recommended that Oli and Lekhak, among others, be investigated and prosecuted for reckless killing and investigation and prosecution for reckless and negligent killing under the Nepali Penal Code. That Shah would hold Oli accountable was thus foregone.

Since Oli and Lekhak’s arrest, the Shah government has moved swiftly. The very next day, another former minister was arrested on corruption charges and asset investigations have been opened against three former prime ministers, including Oli. A prominent businessman, long believed to be a primary link between politicians and corrupt business interests, has been prohibited from leaving the country. Nepal, long mired in corruption and impunity, has never had a reckoning of this scale. Although there are concerns about executive overreach and a lack of due process — Oli and Lekhak were taken into custody without a formal arrest warrant signed by a judge — Nepalis by and large are firmly in Shah’s corner, celebrating what they see as long overdue.

A history of revolution

The RSP’s thumping electoral victory and Shah’s elevation to prime minister are no doubt pivotal moments, but modern Nepali history is replete with such moments of sweeping political change. Every few decades, Nepal witnesses a popular revolt that reshapes the country.

In 1990, thousands of Nepalis took to the streets across the country, demanding an end to Panchayat, the direct rule of the monarchy, which had been in place since the early 60s. This movement, the first People’s Revolution, stripped the monarchy of absolute power, relegating it to a ceremonial role, and vested authority in the people, as represented by the political parties. A new constitution was written, and Nepalis celebrated the reestablishment of democracy after decades of rule by a dictatorial monarch.

Barely six years had passed when a new revolution emerged, this time in the country’s rural mid-west. The Communist Party of Nepal (Maoist) launched a “People’s War” in February 1996, demanding an end to feudalism, as represented by the monarchy, and the establishment of a secular “people’s republic” that would ensure the rights of the poor and marginalized. Initially dismissed by the state as a minor security issue, the insurgency found broad purchase among Nepal’s rural poor and historically marginalized groups. The Maoist guerrillas would fight the Nepal Police, the newly created paramilitary Armed Police Force, and the professionally trained Nepal Army to a near-standstill over the next 10 years, when over 16,000 Nepalis would die.

In 2005, as the Maoist conflict showed no signs of abating, the ceremonial king once again seized power in a coup. Dismissing the political parties and jailing politicians, the king centralized all authority. A year later, Nepalis once again took to the streets. Nepal’s political parties banded together with the rebel Maoists to broker a peace agreement and unseat the king. The second People’s Movement ended with an election for a Constituent Assembly tasked with drafting a new constitution.

Barely a year had passed since the peace deal that ended the civil conflict when protests erupted again in the Terai plains to the south of the country. The ethnic Madhesi population, long discriminated against and socio-politically excluded from power, demanded a semblance of autonomy to throw off Kathmandu’s yoke. A new aspiration was thus added to the Constituent Assembly’s duty roster. The new constitution would now establish Nepal as a federal, secular republic, a new country shorn of its Hindu identity, its monarchy, and its unitary governance structure.

The unfulfilled promise of “New Nepal”

When the civil war formally ended in 2006 with the signing of the Comprehensive Peace Agreement, Nepalis were promised a “new Nepal” — a Nepal born anew from the ashes of civil conflict, enlightened and rejuvenated by revolutionary promise. Indeed, the 10-year Maoist conflict led to a broad-based reckoning with the state as it stood. The war unleashed a new wave of identity politics where historically marginalized groups like women, the Madhesis, and Indigenous Janajatis demanded a fair share of the state that claimed to represent them. Inclusion and proportional representation became key pillars of state and government composition, with quotas assigned to historically marginalized groups — women, Dalits, Madhesis, Tharus, and Muslims—based on their share of the population. The 240-year-old monarchy, a symbol of the dominance of one particular ethnic group over a country as diverse as Nepal, was abolished and Nepal declared a secular republic.

Yet, despite all their revolutionary zeal, it did not take long for the Maoists to be coopted by the very system they had once denounced as bourgeois and feudal. When the Maoists entered parliamentary politics as a political party, they were caught between a rock and a hard place. Political conditions necessitated entry into mainstream politics, which eventually brought forth the contradictions within the communist party's structure, which was largely beholden to the chairman — Pushpa Kamal Dahal “Prachanda.” Dahal quickly discovered that mainstream politics is a different beast compared to a guerrilla insurgency. The Maoists won the first election held after the signing of the peace agreement in a landslide, and Dahal ascended as prime minister. But less than a year into his tenure, Dahal resigned in ignominy. His attempt to establish civilian supremacy over the Nepal Army was protested by other parties and ultimately thwarted by the president.

Corruption allegations emerged against Dahal and the senior Maoist leadership. Hardline Maoists who had never believed in the mainstream democratic process broke away to form smaller parties. Even Dahal’s second-in-command, Baburam Bhattarai, parted ways with his chairman to form a new party with a more socialist ideology. The first Constituent Assembly, tasked with drafting a new constitution after the end of the war, failed in its mandate. The traditional parties, particularly the Nepali Congress and the CPN-UML, quickly reasserted themselves. In the second Constituent Assembly, formed in 2013, the Maoists were relegated to a distant third with the Congress and UML emerging as the top two parties, respectively.

The second Constituent Assembly also struggled, but ultimately produced a statute amidst the destruction wrought by the 2015 earthquakes that killed over 8,000 Nepalis. The new constitution was flawed and thus protested by many communities, including the Madhesis and the indigenous peoples, but it was promulgated and became the new law of the land.

The 2015 constitution promised deep structural changes to the manner in which Nepalis would now be governed. Nepalis were no longer subjects of a king but sovereign citizens with the power of the vote. Federalism would devolve power away from centralized Kathmandu to the seven provinces, each with its own Provincial Assembly to draft laws. Secularism meant that Nepal no longer had a state religion and would thus accord equal status to all faiths within the country.

Ultimately, none of these changes materialized as envisioned. Federalism was stymied by the reluctance of the federal government in Kathmandu to cede power to the provinces. Laws intended to allow the provinces to govern themselves better, remained locked in the federal Parliament for over a decade. At the federal level, the top leadership of the three largest political parties — the Nepali Congress, the UML, and the Maoists — took turns as chief executive, as if in a game of musical chairs. The Maoists had now become willing participants in coalition politics, allying in turn with the UML and the Congress as it suited them. In 2018, the UML and Maoists merged to form the Nepal Communist Party, the largest communist bloc in Nepal’s history, with a near two-thirds majority in Parliament. Yet, even this gargantuan force collapsed when the political ambitions of the two top leaders — Dahal and KP Sharma Oli — clashed.

Since the formal end of the civil war in 2006, Nepal has had 14 prime ministers, none of whom completed their five-year terms. Among these, Oli emerged as the defining figure of this era of dysfunction. Oli, formerly a second-rung leader in the UML, quickly rose to the top of the UML hierarchy on a nationalist plank in the wake of the unofficial Indian blockade in 2015. He took on a decidedly anti-Indian posture, often openly antagonizing the Indian establishment with controversial statements, and pursued closer ties to China. Both his provocations, including issuing a new political map of Nepal in 2020 that included territory claimed by India, and his courtship of Beijing, yielded nothing tangible, only serving to distract from domestic political crises and a languid economy. Oli also grew increasingly authoritarian, twice attempting to dissolve the House of Representatives — in December 2020 and again in May 2021. Each effort was deemed unconstitutional by the Supreme Court.

Yet Oli managed to return to the prime minister’s chair each time, supported by a coalition with either the Congress or the Maoists. Nepalis saw coalition politics for what it was—naked attempts to hold on to power even at the cost of allying with ideological rivals. Sher Bahadur Deuba, the president of the Nepali Congress, had been prime minister five times throughout his political career; Oli four times, and Dahal three times. None of them had much to show for it, except a creeping sense among the populace that these political actors and their cronies were benefiting materially and politically at the cost of the rest of the country.

Jobs were scarce and pay remained low. Nepalis were deserting the country in droves, seeking little hope of a secure future within the country. Nepali migrants ended up in war zones, even joining the Russian Army in its war of aggression against Ukraine, where dozens would die. Ten Nepali students on a “learn and earn” program in Israel were killed when Hamas launched its October 7 attacks. Thousands of otherwise healthy Nepali workers died from unexplained “heart attacks” while working in West Asian countries like Qatar and Saudi Arabia.

At home, corruption and impunity were rampant. Politicians caught on tape demanding bribes and business elites implicated in money laundering in the NepaLeaks and Pandora Papers leaks were rarely investigated, let alone prosecuted. The prevailing sentiment was that nothing could get done unless you were part of a vast patronage network linked to the political elite.

Political instability, policy inconsistency, unemployment, and a broad perception of corruption left Nepalis betrayed. The “new Nepal” they had been promised never materialized. The Maoists betrayed the rural poor and marginalized who had fought their wars; the UML and NC turned democratic politics into an extractive system of patronage; and the structural economy was never diversified beyond remittance and subsistence agriculture. A generation of youth came of age watching their parents leave the country to work in West Asian labour camps. At home they scrambled for a decent education and a well-paying job, while the children of politicians posted selfies from luxurious vacations on Instagram.

The rise of the RSP and Balen Shah

Enter the Rastriya Swatantra Party and Balen Shah.

The RSP was formed in 2022, just months ahead of the scheduled legislative election, by Rabi Lamichhane, a charismatic former television host. The RSP, whose name translates to National Independent Party, professed no real ideology, a stark contrast to the primarily left-leaning communist and socialist mainstream parties. Lamichhane parlayed his popularity into a political force that won 21 seats in the federal House of Representatives, making it the fourth-largest party.

That same year, Nepal also held local-level elections. Balen Shah, then a new entrant to politics, announced his candidacy for the mayorship. Shah made canny use of social media and traditional media, appearing on numerous television interviews and YouTube podcasts. On social media, he was supported by the Facebook page Routine of Nepal Banda, a “news” page with millions of followers that shared information on various socio-political developments across the country. Shah won handily, defeating heavyweights like a former mayor and a member of the politically influential Ganesh Man Singh family.

While the RSP attempted to play mainstream politics, joining government and running several ministries, it was waylaid by the travails of its founder. Lamichhane had once acquired American citizenship, but had given it up to return home and contest elections. However, he had failed to follow due process while reacquiring Nepali citizenship, a fact that the mainstream media quickly discovered and made public. Lamichhane was stripped of his election win and his position as home minister by the Supreme Court. Undeterred, he rectified his mistake, contested a by-election, and won again.

But his woes were not over. Lamichhane was the managing director of Gorkha Media, which operated the popular Galaxy 4K television network. Gorkha Media was owned by GB Rai, then Lamichhane’s business partner and close confidant. Rai was alleged to have embezzled money from several financial institutions he operated and funnelled it into Gorkha Media. Lamichhane, as managing director, had signed off on numerous cheques, implicating him in the scheme. The media once again ran with this story, and Lamichhane was charged with fraud, embezzlement, and organized crime. He was arrested and jailed for nearly a year, denied bail.

While the RSP was floundering without its chief, Shah was treading a different path. As mayor, Shah was openly hostile to the mainstream political parties, particularly Oli and the UML. In 2023, he briefly halted garbage collection at Singha Durbar, the main government complex, accusing federal ministers of failing to support him on city affairs. In 2024, Shah dumped a truckful of dirt in front of the Road Division Office in protest over delays in road expansion by the federal Ministry of Physical Planning and Infrastructure. On social media, Shah was incendiary. He threatened to burn down Singha Durbar after police stopped a car carrying his wife for a routine security check. Towards the end of his tenure as mayor, he cursed out the mainstream parties and even friendly countries like India, China, and the USA, writing, “You guys all combined can do nothing.”

His rejection of the political mainstream only bolstered his outsider image among the public, even if his actions drew much criticism. His violent attempts to forcibly remove squatter settlements and roadside vendors were met with opprobrium from rights groups like Human Rights Watch and Amnesty International. He also burnished his nationalist image by openly opposing India. He placed a map of “Greater Nepal” in his office in response to the unveiling of an “Akhanda Bharat” mural in the Indian parliament. Both are irredentist concepts, making territorial claims over areas belonging to another. He also banned the showing of Indian films in the capital after the film Adipurush claimed that Sita from the epic Ramayana was born in present day India. Whereas, Nepalis consider that Sita was born in the present day city of Janakpur in southern Nepal.

While some sections of the public criticized Shah, his popularity only grew among the young. They saw him as a bold actor, not afraid to challenge the political parties or even an influential country like India. They extolled his work in cleaning up Kathmandu, expanding roads and pavements, and beautifying the city. Shah also implemented educational reforms and strictly enforced rules requiring private schools to provide a set number of scholarships to disadvantaged students. When the Gen Z movement took root, Shah emerged as the most influential actor. Gen Z activists initially asked Shah to run the interim government, but he was canny. Shah’s ambition was to run government for a full five-year term; not become a lame duck prime minister whose only mandate was to hold elections.

An unprecedented election

In the aftermath of the Gen Z movement, the RSP positioned itself as the heir to its demands. It was a relatively new party, not wholly tainted by corruption. Notwithstanding the accusations against Lamichhane, the rest of the party was well-liked and seen as consisting of capable technocrats. Even then, it struggled to find the niche it needed to capture the voters’ imagination. Balen Shah was just what it needed.

Shah formally joined the RSP in late December and resigned as mayor to contest the election. From then on, the RSP moulded itself around Shah’s image. While Lamichhane appeared alongside Shah in party imagery, his star was almost completely eclipsed by Shah's. Nepal is a Westminster-style multi-party democracy, meaning political parties contest elections and then elect a prime minister from among the winners. But for the first time, Nepal had a presidential-style election. The RSP presented Shah as its prime ministerial candidate before the election, pledging to make him chief executive. This resonated with voters and forced the other parties to present their own prime ministerial candidates — Gagan Thapa for the Congress and Oli for the UML.

Shah’s campaigning was tightly choreographed, with a 660-member team handling social media alone. His speeches were rare and brief, but drew massive crowds of thousands. In the city of Janakpur in the Madhes plains, he spoke for just around nine minutes in colloquial Maithili, galvanizing the crowd. Madhesis, long discriminated against by the hill Khas-Arya castes for their perceived loyalty to India, embraced Shah as one of their own. Although Shah has never made his Madhesi identity a cornerstone of his image, Madhesis felt represented. Shah’s win was a win for all of them — the country’s first Madhesi prime minister.

On election day, the traditional political parties were trounced. But voters did not just vote for the RSP. Many were not even aware who the RSP candidate was in their constituency; they simply voted for Balen Shah’s party. When counting ended, all the other parties had been reduced to bit players. Nepalis had handed Shah’s party a near-supermajority in Parliament.

The road ahead

The slew of arrests and asset investigations initiated by the Shah government since coming to power are only the first in a series of planned reforms. In its first Cabinet meeting, the government announced a 100-point reform agenda for the near future focused on improving service delivery and eliminating avenues for corruption. Among the first far-reaching decisions has been a blanket ban on party-affiliated student unions in colleges and universities, as well as on party-affiliated trade unions for civil servants and teachers. This prohibition, which was criticized for infringing on the constitutional right to political association, was temporarily halted by the Supreme Court in mid-May.

Other planned reforms are much more ambitious. The government’s plans to digitize all public services will meet with a lack of access and infrastructure. While nearly all Nepalis use mobile phones, internet penetration is still roughly 56 percent. Digital literacy is even lower, at just around 31 per cent, meaning the majority of Nepalis are unable to adequately access, process, and understand information using digital services. Bridging the stark digital divide between urban centres and rural areas will require sustained literacy campaigns and increased investment in infrastructure, both of which cannot be expected to pay immediate dividends.

The 100-point agenda, however, does not address what is perhaps the most immediate concern — the escalating crisis in West Asia, where over 1.7 million Nepalis live and work. There are worries that any expansion of the war on Iran could drastically affect not just the safety of Nepali migrants but also the economy back home. Remittances from abroad equal one-fourth of the country’s GDP. Any disruption to the economies of the Gulf states could have dire consequences for the health of Nepal’s own economy, which will also be battered by rising fuel prices and a looming fertilizer shortage. If things get worse, Nepal might even have to mount a gargantuan rescue effort to bring back its citizens, a task the country cannot undertake on its own.

Before the election, the RSP manifesto set an ambitious target of becoming a $100 billion economy in five years. To reach that size from Nepal’s current $42 billion economy will require a seven per cent year-on-year growth rate. At a time when the global economy is reeling from the cascading effects of the conflict in West Asia, the goal does not just seem aspirational but nigh impossible. Even before the conflict, the World Bank had forecast growth of 2.1 to 3 per cent for the upcoming fiscal year.

There are also concerns about the RSP’s rhetoric on meritocracy. Marginalized groups fear that issues of representation and inclusion could be abandoned in the pursuit of technocratic development. Whatever gains there are could thus be limited to a certain stratum of society. To its credit, Shah has ensured that women make up one-third of the new Cabinet of Ministers, even appointing a minister from one of the most discriminated of Dalit communities. The government has also decided to formally apologize to Dalits and marginalized communities and enact a series of reforms to address their systemic historical exclusion. These are comforting signs, but they are largely symbolic and will need to be followed up with concrete action and implementation.

What Nepalis know all too well is that promises made during elections are easily broken. The supermajority handed to the RSP is thus not only an opportunity but also a responsibility. Despite repeated disappointments, Nepalis have placed their faith in a new party promising radical reforms. The Shah government has moved at breakneck speed, but it remains to be seen whether it can maintain that pace for the next five years. It will not be easy for Shah and the RSP to fulfil all their promises, but the answer must be in the attempt.

Pranaya Rana is a writer and journalist based in Kathmandu. He is the author of City of Dreams: Stories and runs the newsletter Kalam Weekly.




Monday, May 18, 2026

 INDIA

Higher Education: Kashmir’s Classrooms Go Corporate


Waseem Ahmad Bhat |





Will the legacy of “Naya Kashmir”, wherein education stood at the centre of a broader emancipatory vision, gradually be replaced by a more market-oriented approach?

The passage of the Jammu and Kashmir Private Universities Bill in April 2026 has been presented as a pragmatic step toward modernising higher education and stemming the steady outflow of students to institutions outside the region. At first glance, the argument appears reasonable. Yet, a closer look suggests that what is being framed as reform is, in fact, a deeper shift in the very idea of education itself. The Bill does not so much solve the crisis of public education as it quietly accepts it, and then builds policy around that acceptance.

For years now, government colleges across Jammu and Kashmir have been witnessing a worrying decline in enrolment. Institutions like GDC Baghi Dilawar Khan and GDC Chattisinghpora reporting negligible admissions are often cited as evidence that students are “choosing” private alternatives. But this reading is misleading. Students are not abandoning public institutions out of preference alone; they are being pushed away by years of neglect.

Poor infrastructure, outdated courses, lack of faculty stability, and bureaucratic inertia have gradually hollowed out public institutions. What we are witnessing is not a natural transition but something closer to a manufactured decline, where public institutions are allowed to weaken until their replacement by private actors begins to appear inevitable.

This pattern is not unique to education. It reflects a broader political economy logic where the State retreats, the public sector deteriorates, and private capital steps in under the promise of efficiency and innovation. In Jammu and Kashmir, however, this shift carries particular weight. Historically, public education has been one of the few reliable avenues of social mobility in the region. To dilute its role is not just a policy decision, it is a restructuring of opportunity itself.

There is also a deeper ideological question that needs to be asked. The political formation currently dominant in Jammu and Kashmir traces its lineage to the Naya Kashmir” manifesto, a document that placed universal access to education at the heart of its vision for society. Education, in that framework, was not a commodity but a right, something that the State was morally and politically obligated to provide.

The present embrace of privatisation raises an uncomfortable question: has there been a quiet departure from that foundational commitment? Or has the ideological space once shaped by egalitarian and, at times, Left-leaning influences, been gradually eroded, giving way to a policy orientation more aligned with market-driven governance?

The diminishing imprint of Left-oriented thinking in the region’s policy imagination is difficult to ignore. For decades, strands of progressive politics—whether through formal party structures or broader intellectual currents, kept alive the idea that education must remain a public good. Today, that language seems increasingly absent. In its place, we hear the vocabulary of investment, efficiency, and competitiveness. While these terms are not inherently problematic, their dominance often signals a shift in priorities, from equity to profitability, from inclusion to selectivity.

This transformation becomes even more troubling when viewed through the lens of critical pedagogy. Thinkers like Paulo Freire remind us that education is never neutral; it either reproduces existing inequalities or challenges them. When education is shaped by market logic, it tends to become transactional. Knowledge is packaged, priced, and consumed, rather than collectively produced and critically engaged with. The danger here is not merely economic exclusion but intellectual narrowing. Students begin to see education less as a means of understanding and transforming their world, and more as a tool for individual advancement within it.

Freire’s idea of “conscientization”, the development of critical awareness, becomes particularly relevant in this context. Public institutions, despite their many shortcomings, have historically offered spaces where diverse social groups could encounter each other and engage with ideas beyond immediate economic utility. Privatised systems, by contrast, often segment students along class lines. Those who can afford high fees access better facilities and networks, while others are left with shrinking and underfunded public options. The result is not just inequality of access, but inequality of experience, and ultimately, inequality of voice.

Supporters of the Bill argue that private universities will help retain students within the region and reduce the outflow of capital. But this assumption deserves scrutiny. Students do not migrate merely because institutions are unavailable; they leave because they perceive better quality education and, crucially, better employment prospects elsewhere.

Without parallel investments in local industry, research ecosystems, and job creation, the presence of private universities alone is unlikely to reverse this trend. Instead, there is a real possibility that these institutions will produce graduates whose aspirations cannot be fulfilled locally, thereby deepening the crisis of educated unemployment.

Comparisons are often drawn with global models of educational success, but it is worth noting that some of the most equitable and effective systems, such as those in Finland, Norway, and Denmark, are built on strong public investment rather than privatisation. These societies treat education as a social right, not a market commodity. Their experience suggests that quality and equality need not be opposing goals; in fact, they often reinforce each other.

What is perhaps most concerning about the current policy direction is that it shifts attention away from the urgent task of revitalising public institutions. The decline in enrolment should have triggered a serious effort to reform government colleges, upgrading infrastructure, modernizsing curricula, ensuring faculty stability, and fostering a more responsive administrative culture. Instead, the focus has moved toward creating parallel private structures. This is not because reform is impossible, but because it is politically and administratively more demanding.

In this sense, the Private Universities Bill can be read as a quiet acknowledgment of the State’s retreat from its responsibilities. By positioning itself as a regulator rather than a provider, the State redefines its role in a way that has long-term consequences for citizenship itself. When access to education depends increasingly on one’s ability to pay, the promise of equal opportunity becomes difficult to sustain.

The larger question, then, is not simply whether private universities are good or bad. It is about the kind of society Jammu and Kashmir seeks to build. If education is to remain a means of bridging social divides and enabling mobility, it must be anchored in principles of equity and public accountability. A system driven primarily by market considerations risks doing the opposite, deepening existing inequalities and creating new ones.

The legacy of “Naya Kashmir” reminds us that education once stood at the centre of a broader emancipatory vision. Whether that legacy will continue to inform policy, or be gradually replaced by a more market-oriented approach, remains an open question. What is clear, however, is that the choices made today will shape not just the future of education in Jammu and Kashmir, but the nature of its society for generations to come.

The writer is Assistant Professor (Political Science) at Akal University, Talwandi Sabo, Punjab. He can be reached at waseembhat94@gmail.com. The views are personal


Does English-Medium Education Hold Key to Power & Wealth?





The Telangana Socio, Economic Education, Employment, Political and Caste survey shows the role of English-medium education in upper caste power and wealth control.


Representational image. Image Courtesy: PICRYL

The Telangana Socio, Economic Education, Employment, Political and Caste (SEEEPC) survey report has shown the real picture of the role of English-medium education and upper caste power and wealth control.

The Independent Working Expert Group studied the role of English medium across the spectrum of 56 castes. The left-hand column of the chart below shows that Brahmins, Komatis (Vysyas) Kammas, Velamas, Rajus, Reddys (all General Castes) are in the top layer of English-medium educated people of the state. The only BC community that ranked next to these six castes are BC-C, SC Christians. They all are above 75% English-medium educated and mostly in the private sector school education.




One common character of these seven highly English-medium educated caste groups is that they are small in number and highly urbanised.

LEAST ENGLISH EDUCATION

The least English-medium educated is shown on the right-hand column in the chart. The top 10 castes that never seem to have got into English-medium education are ST Kolam, ST Gond, BC-D Mali, ST Koya, SC Beda, BC-A Valmiki, SC Madasi, BC-A Vadde, SC Mahar, and BC-A Pichakuntla. All other castes have only marginal English-medium education. Their urban migration levels are very much linked to English-medium education of the youth from those castes.

In all other 42 parameters that the IWEG has computed to rank the Comprehensive Backwardness Index (CBI) of the six highly English educated social groups shows that they are in a very good socio-economic position in many other parameters. For example, 0.9% Brahmins of Telangana own 16.4% cars that run on the state roads. In owning three-bedroom houses, refrigerators, less loan from money lending market, employment in government and private sector, the data shows that they are on the top.

Of course, Dalit Christians do not match the Hindu top five upper castes in several other parameters. But they do well in overall living standards when compared to Hindu Dalits and also many other OBC (Other Backward Classes) castes that live in the agrarian economy.

One of the major differences between the Dalit Christians and Hindu English-educated upper castes is that the Hindu upper caste do not take up jobs like nursing, small paramedical operations, safai karamchari (sanitation) work and so on. But Dalit Christian women and men take up any work that pays without bothering about indignity and low social respect consideration. Because they are converts to Christianity from most labouring Dalit castes like Madiga, Mala, Relli, Dekkali and so on, they do not carry the cultural baggage of indignity of labour. Any wage-earning job for them is good enough. Perhaps the church also remains a constant educator to them about the value of work and dignified life.

Many OBC castes that suffer poverty and unemployment would not like to take up nursing jobs in government or private hospitals. We find the other five well-educated English castes prefer to be doctors, engineers, civil servants, teachers and politicians.  

In the Hyderabad software and hardware industry, the five English educated castes work as CEOs, other high officials and, in fact, they own many industrial units. But at the same time, though they own a substantial amount of land as family units, their family members are not in the labouring tasks. For example, in MGNREGA (rural job guarantee scheme) work among these five castes is almost non-existent.  

Most start-up companies are started by these sections, as they have bureaucratic connections in the government, both Central and state. They also manage bank loans very easily because of their caste and class connections with bank managers. In all these dealings, English language plays a key role. The overall CBI score of these five highly English educated upper castes is Brahmin (22), Velama (19), Komati (25), Kamma (19) Raju (17) Reddy (28) BC-C Christians (23). This CBI score must be seen alongside the last most backward caste CBI score of SC Dakkala at 116.     

GOVERNMENT ENGLISH MEDIUM SCHOOLS

Even though the Telangana government has adopted English as a medium of teaching in government school education without undermining Telugu language teaching from class one, the private school system, mostly in the hands of the same highly English educated upper castes, is trying to pressure the state government to push for Telugu medium in government schools. If the Telangana government yields to their pressure, it will be a major setback. Private schools have seen a sharp drop in student intake, particularly in small towns, where they were drawing mostly middle farmer and artisan OBC caste English education aspirants from neighbouring villages.  

There is also a concerted campaign by some intellectuals from the very same castes that English-medium education in government schools would not help in acquiring cognitive skills, as teaching in the mother tongue (Telugu in this caste) helps.

The same message comes from the Delhi rulers, such as Home Minister Amit Shah, packaged as nationalism. English-medium education is being projected as colonial but the upper castes get to retain their hegemony over the system through the same English medium education. They know that the SC/ST/OBCs living in rural areas cannot get it.  

In the English-medium education chart, we can see just above these seven castes, the OC Kapus and Jains are more English educated. Jains run several English-medium schools. Most of the Jains live in Hyderabad and are very recent migrants.

What the Telangana SEEEPC survey lays bare is that English-medium education is the silk route to prosperity and human quality. The only way to provide every child in the country the opportunity to compete on an equal basis in life is to provide the same medium of education—English- in government schools.   

The writer is a political theorist, social activist and author. His latest book is ‘The Shudra Rebellion’.  The views are personal.     



 

Joseph Vijay and His New Tamil Nationalism





TVK’s Ambedkar, Periyar, Kamaraj social justice combination, along with two women icons, constructs a new nationalist vision that is totally opposite to RSS-BJP’s nationalist vision sans women.

In the thick of the RSS-BJP (Rashtriya Swayamsevak Sangh, Bharatiya Janata Party) North Indian normalisation of Hindu Rashtra from Gujarat to West Bengal, a challenge emerged from the South—Tamil Nadu. Joseph Vijay's victory definitely has a new message to the whole nation and the RSS-BJP forces in particular. 

Joseph, the very name is unacceptable to the RSS ideology from its birth. But Joseph Vijay quite proudly took oath as Ninth Chief Minister of Tamil Nadu, without any hesitation by using his first name that has an established Biblical history. Joseph was Mary's husband and foster father of Jesus Christ, who saved his life in his childhood and taught him how to read Torah and trained him to be a carpenter.  

Joseph Vijay came to power in Tamil Nadu at a time when Christianity as a religion is on trial with several anti-conversion laws in different states ruled by the RSS-BJP, the amendment Bill on the Foreign Currency Regulation Act or FCRA is on the table of the BJP government to declare Christians almost as anti-nationals. They are presumed to survive with foreign money, buy souls into the fold of Jesus and build properties that deserve to be taken over through “Hindutva legal” means. I am using the phrase “Hindutva Legal” means consciously, because many laws that the BJP government passes bypass the constitutional moral framework. They are meant to suit their Hindutva ideological agendas. The anti-conversion laws and FCRA amendment Bill are part of that “Hindutva legal” means.

For Joseph's ideological campaign, he used five figures which cannot be accepted by the RSS-BJP forces. In the Tamil context, Periyar Ramasamy Naikar, B.R Ambedkar, Kamaraj Nadar, Queen Velu Nachiyar and Anjali Ammal, have a different nationalist ideological message. While three great male icons—Ambedkar, Periyar and Kamaraj -- are well known, the women icons add a new metaphor to his ideology of gender justice.        

Queen Velu Nachiyar, an 18th-century queen of Sivaganga, was one of the first Indian monarchs to wage war against the British. And Anjalai Ammal, a freedom fighter from Cuddalore, is known for her active role in the Indian Independence movement, often called the "Jhansi Rani of South India". 

Joseph Vijay’s party, the Tamilaga Vettri Kazhagam (TVK), used these two women icons as its female representatives during the election campaign. This female nationalist symbolism played its role among women voters of Tamil Nadu.

WHAT THIS COMBINATION MEANS?

The Ambedkar, Periyar and Kamaraj Combination constructs a new nationalist vision that is totally opposite to the RSS’s nationalist vision of Savarkar, Hedgewar and Golwalkar. They do not recognise any woman nationalist icon because in their vision women are not even part of the sky, in a world where women are considered to be the half of the sky.

The new combination of Ambedkar, Periyar and Kamaraj, who have three different backgrounds with a common thread of inbuilt ideology and practice of social justice is certainly creative. While Ambedkar and Periyar are extensively discussed thinkers, with a lot of literature thought discourse about their life, writings and organisational activities Kamaraj is not so much in the national memory. Even the Congress did not promote him much.

Kamaraj was a Congress leader, known as king maker, with competitive energy that could challenge Chakravarthy Rajagopalachari, who led the Brahmin lobby of India. Popularly known as Rajaji, he wrote commentaries on Ramayana and Mahabharata, became a close follower of Mahatma Gandhi and finally his daughter was married to Gandhi’s son. 

Though Rajaji and Kamaraj were rivals, they remained within the Congress party all their lives. Both of them ruled as state Chief Ministers. However, Kamaraj was the first OBC (other Backward Classes) leader who laid the foundation for a welfare state, particularly by beginning pro-poor education policies. He was the one who introduced the mid-day meal system for poor school children in India. He was kept outside the Dravidian pages of history, though he himself was one of the most respected lowest of the low caste political icons.

Joseph Vijay gave him the place that Kamaraj deserves. Interestingly most Nadars, who were once untouchables, are Christians in Tamil Nadu and Joseph must have found a loving place among them.       

THE NEW MESSAGE

This combination of these five outstanding social justice icons of India sends a new message to the RSS-BJP nationalist ideology that works around the single point agenda of opposing Muslims and Christians of India. 

Ambedkar as anti-caste philosopher and the father of Indian Constitution, with a comprehensive philosophical vision of India, is a challenge to the RSS-BJP ideology, though they pretend to own him.

Periyar is not just a thorn in their ideological bed but a thinker, social reformer and nationalist, who is gaining more acceptability even in North India after the RSS-BJP political forces captured Delhi in 2014.

They could attack Jawaharlal Nehru in Parliament and outside but they cannot attack Periyar even in their electoral campaign, though he was a strong atheist, because his moral and ethical stature is high enough for the Hindutva forces to be cautious. 

Periyar’s image among the entire Dravidian society, and more particularly among women, is un-matched. Tamil nationalism is deeply embedded in his long ideological Dravida Kazhagam movement and all political parties, including BJP, could not openly attack him in Tamil Nadu.

Joseph Vijay owning him, having come from a Dalit-Christian family, background sends a different message while including him in his team of icons with a caveat (unlike Periyar, he believes in God.) That is a clever message.  

JOSEPH AND DALITS

The Dalits of Tamil Nadu were very unhappy with the long rule of the DMK and AIADMK because the Dalit population is about 20% and were neglected. This is the estimate of the 2011 Census. It could be a bit more now. Such a vast population, with a well-educated middle class, was neglected by DMK and AIADMK all these years.

Thol Tirumavalavan’s Viduthalai Chiruthaigal Katchi or VCK has been working among Dalits quite for some time, but it could not galvanise non-Dalit voters into its fold across the state, therefore it remained a small success in very few regions. Joseph Vijay has crossed that barrier and galvanised masses who voted him voluntarily.  

Vijay could convince the Dalits by adopting Ambedkar as his icon and setting up a welfare agenda that gives hope to them. His semi-Dalit blood lineage must have also helped him.

Periyar’s symbolism must have convinced the Dravidian ideological constituency that Joseph Vijay will carve out a new political niche. In any case, the victory of Joseph, with that Christian name at a time when Christians across India are facing persecution, financial difficulties with new strategies like the FCRA Bill by the RSS-BJP government in Delhi to starve them of any foreign assistance to run their medical, educational and orphanage institutions are getting squeezed, is a relief for them too.

Christian service outside their religious fold, cutting across caste, creed, seems to have worked in favour of young Joseph, apart from his film stardom. Let us wait and see how his administration works.  

The writer is a political theorist, social activist and author. His latest book is ‘The Shudra Rebellion’.  The views are personal.