Nepal Faces Rising Ethnic and Religious Tensions Amidst Political Polarization and Social Media Influence

Following the Janji demonstration on Bhadra 23-24, the subsequent election results, and political debates, it was being analyzed that the people of Nepal had moved beyond ethnic, regional, and religious narrowness towards a collective agenda of good governance, employment, education, health, and economic development. The results of the federal elections were also interpreted by many as the end of identity politics and the beginning of a new generation of technology-oriented politics. However, recent developments are presenting a different picture. Ethnic, religious, and communal tensions are escalating in various parts of the country. Campaigns spreading hatred through social media have also intensified, and minor disputes are beginning to cause violence and mistrust between communities. These incidents raise a serious question: why are ethnic and religious conflicts increasing in Nepal? Nepal is a multi-ethnic, multi-lingual, multi-religious, and multi-cultural country. This diversity is also the strength of Nepali society. However, this very diversity is being weakened by political self-interest, a weak state mechanism, economic inequality, and hatred spread through social media. The tension seen across the country today is not a problem that emerged overnight; it is the result of serious malfunctions in the state structure, social divisions, and political culture that have existed for a long time. The violent clash in Devangunj, Sunsari, is one such example. A minor dispute that began during a religious program on Saune Sombar quickly turned into a violent clash between two communities. One person died in the incident, more than two dozen people, including security personnel, were injured, and the administration has now imposed a curfew. Preliminary reports suggest that the issue of playing religious songs on a DJ and existing tensions exacerbated the dispute. However, a detailed investigation into the incident is still ongoing. Therefore, the determination of guilt must come from the court and investigation. But it is a tragic matter for the state and society in itself that a minor dispute has taken such a large form of violence. Such incidents are not limited to Sunsari. In recent years, tensions have repeatedly arisen in places like Dhanusha, Sarlahi, Rautahat, Kapilvastu, Nepalgunj, Birgunj, etc., over religious processions, ethnic identity, rumors spread on social media, or cultural programs. In most incidents, the beginning is minor. But within a few hours, it turns into a conflict between two communities. The first reason for this is political polarization. After failing to deliver expected achievements in economic development, employment, and good governance, some political forces appear to be trying to garner support by raising identity issues. Issues like Hindu nation, secularism, federalism, ethnic rights, or regional identity are presented emotionally. When politics focuses on emotions rather than solutions, society begins to divide. The second reason is the uncontrolled use of social media. Unverified information, old videos, misleading pictures, and provocative speeches on Facebook, TikTok, YouTube, and other platforms reach thousands of people within minutes. As soon as an incident occurs, rumors spread before the truth. This increases anger, incites crowds, and creates an environment of violence. Digital media has made hate speech more effective than ever before. The third reason is also the weak presence of the state. In many incidents, the administration has not been seen to intervene effectively in the initial dispute. Even when it does, it turns into violence. If local levels, police administration, community leaders, and political leadership can facilitate dialogue in time, minor disputes will not escalate into major violence. However, in some cases, the administration becomes active late, which increases mistrust. After the Devangunj incident, various questions have also been raised about security management and initial coordination, which require impartial review. The fourth reason is also economic crisis and unemployment. When there is a lack of employment for youth, frustration about the future increases, and trust in the state decreases. In such a situation, organizations based on religious or ethnic identity can easily mobilize youth. Emotional issues quickly affect a society that is economically dissatisfied. The historical background of ethnic discrimination in Nepal is also linked to this. Although the constitution guarantees the right to equality, discrimination, exclusion, and inequality have not yet ended in practice. Atrocities against Dalits, violence in inter-caste marriages, and debates regarding the representation of Madhesi, Janajati, Muslim, and other communities are still ongoing. When the sense of justice is weak, dissatisfaction increases. New polarization is also seen in the religious sector. Since Nepal became a secular nation, the right to freedom of religion has expanded. However, the debate about a Hindu nation, accusations of religious conversion, disputes over religious processions, and provocative content spread on social media are increasing mistrust between communities. Most Nepalis believe in peaceful coexistence, but some extremist groups are trying to challenge it. External influences cannot be completely denied either. Religious nationalism, identity politics, and international ideological influences in South Asia are also affecting Nepal. The impact of religious polarization in neighboring countries is easily entering Nepali society through social media. The weak state of education is also a reason. There is insufficient civic education in schools and universities about the constitution, citizenship, tolerance, multicultural society, and democratic values. As a result, youth are starting to believe in rumors rather than facts. For a solution, first, the government must conduct an impartial investigation into any ethnic or religious violence and take action against the culprits according to the law. No community should be prejudiced as guilty or a victim. Trust in the state will increase only if justice is impartial. Second, inter-religious and inter-ethnic dialogue must be institutionalized at the local level. If there is regular dialogue among community leaders, religious leaders, teachers, and civil society, the possibility of minor disputes escalating into major ones will decrease. Third, legal and technical measures must be adopted against hate speech, rumors, and content inciting violence on social media. It is the responsibility of a democratic state to respect freedom of expression while controlling activities that incite violence. Fourth, policies that connect youth with employment, entrepreneurship, and production must be effectively implemented. Creative and productive youth are stronger pillars of social harmony than unemployed and frustrated youth. Nepal's history shows that this country is not weak because of its diversity, but rather it has become strong because of that very diversity. From the Madhes to the Himalayas, all Hindus, Muslims, Buddhists, Kirats, Christians, Dalits, Janajatis, Madhesis, and Pahadis have built this nation together. If the current ethnic and religious polarization is not controlled in time, its impact will not be limited to just one community; it will have a long-term impact on democracy, federalism, the economy, and national unity. Therefore, it is not the victory of any religion or caste, but the reconstruction of constitutional rule, impartial implementation of law, social justice, economic opportunity, and mutual trust. The solution to ethnic and religious conflict lies not in emotional arousal, but in building a just state, responsible politics, and a tolerant society. Only if Nepal chooses this path can it preserve the unity within diversity for the long term.