WHAT DOES IT MEAN TO BE NEPALI? EXPLORING NATIONAL IDENTITY IN A DIVERSE

 

The question of Nepali national identity is profoundly complex, situated at the crossroads of ethnicity, language, religion, geography, and political history. Nepal’s identity is not singular but is rather constituted by a plurality of peoples and cultures that have coexisted for centuries. According to the 2021 census, Nepal is home to over 125 ethnic groups and more than 120 languages (Central Bureau of Statistics, 2021). This cultural and linguistic diversity inherently challenges any monolithic notion of what it means to be Nepali, raising fundamental questions about inclusion, representation, and belonging.

Historically, the construction of Nepali national identity has been shaped by the dominant socio-political groups, especially the high-caste hill Hindu elites—primarily the Khas-Arya community—which has had outsized influence on the state’s identity formation processes. During the Shah and Rana regimes, and more explicitly under the Panchayat system (1960–1990), the state promoted an assimilationist ideology centered on "one language, one dress, one religion, one nation" (ek bhasha, ek bhesh, ek dharma, ek desh), which favored Nepali language, Hindu religion, and hill cultural norms (Lawoti, 2007). This ideology marginalized numerous other ethnic groups, especially Adivasi Janajati (indigenous nationalities), Madhesi communities in the Terai plains, Dalits, and religious minorities such as Muslims. These groups were often treated as peripheral or even threats to the national unity envisioned by the state, resulting in systemic exclusion from political power and cultural recognition (Hachhethu, 2013).

This exclusionary nationalism contributed to deep social cleavages and political instability, culminating in the People’s Movement of 1990 and the subsequent democratization efforts, which attempted to create a more inclusive polity. The Maoist insurgency (1996–2006) further brought issues of marginalization and identity politics to the forefront, demanding recognition and rights for historically excluded groups. The 2015 Constitution was a landmark in acknowledging Nepal’s multi-ethnic, multilingual, and secular character, formally recognizing the country as a federal democratic republic (Constitution of Nepal, 2015). Federalism, in theory, allows ethnic and regional groups to exercise self-determination within the unified Nepali state.

However, this political recognition has not fully resolved tensions surrounding national identity. Federal restructuring has sparked debates and conflicts over provincial boundaries, language recognition, and political representation (Whelpton, 2016). For example, Madhesi and Tharu communities in the Terai have protested what they perceive as inadequate political autonomy and representation in the federal structure (Jha, 2014). Meanwhile, indigenous groups argue that their languages and cultures remain underprotected despite constitutional guarantees. This reflects a persistent gap between the symbolic rhetoric of pluralism and the reality of uneven power relations in Nepalese society.

Furthermore, Nepali national identity today is shaped not only by ethnic or linguistic factors but also by the forces of globalization and migration. Nepal’s significant labor migration diaspora, particularly to Gulf countries, Malaysia, and India, redefines notions of Nepali-ness beyond territorial confines. Migrants maintain cultural connections through remittances, festivals, and social networks, creating transnational identities that complicate traditional conceptions of nationhood (Sijapati, 2010). These diasporic Nepalis negotiate belonging in multiple social and cultural contexts, challenging the state's centralized narrative.

Moreover, social class intersects with ethnicity to shape experiences of national identity. The dominant cultural narrative often conflates Nepali-ness with cultural markers of the high-caste hill elite, which ignores the realities of poverty, caste-based discrimination, and rural marginalization. Dalit communities, for instance, experience both caste oppression and national marginalization, complicating their relationship with the Nepali state and identity (Gurung, 2014).

In conclusion, the meaning of being Nepali cannot be reduced to simplistic definitions rooted in language, religion, or ethnicity. Rather, it is a dynamic and contested process of identity negotiation that involves struggles for recognition, equality, and representation. Nepali national identity must be understood as an evolving civic and cultural project that must transcend historic exclusion and embrace diversity as a source of strength rather than division. Only by addressing structural inequalities and affirming pluralistic citizenship can Nepal cultivate a national identity that is truly inclusive and reflective of its diverse population.

References

Central Bureau of Statistics. (2021). National Population and Housing Census 2021. Government of Nepal.

Constitution of Nepal. (2015). Constitution of Nepal 2072 (2015). Government of Nepal.

Gurung, H. (2014). Caste, Ethnicity, and Social Exclusion in Nepal: Addressing the Issues of Dalits and Janajatis. Journal of International Development and Cooperation, 20(3), 1–18.

Hachhethu, K. (2013). Nepali Politics: State, Nation, and People. CNAS, Tribhuvan University.

Jha, P. K. (2014). The Madhesi Movement in Nepal: Identity Politics, State Responses, and Prospects for Peace. Contemporary South Asia, 22(2), 150–165.

Lawoti, M. (2007). Ethnic Politics and the Building of Inclusive States: The Case of Nepal. Studies in Nepali History and Society, 12(2), 309–334.

Sijapati, B. (2010). Trapped in Between: The Politics of Identity and State Building in Post-Conflict Nepal. Policy Studies, 57. East-West Center.

Whelpton, J. (2016). A History of Nepal (2nd ed.). Cambridge University Press.