This study explores about the parent’s attitude towards information technology usage by children. This qualitative study follows explorative research design which is based on narratives of 13 parents from Madhyapur, Thimi-Bhaktapur who were selected through purposive sampling. Narratives from in-depth interview with parents are used as data collection tools in the study. Social constructivism, attachment theory and other literature reviews are used to explore the research questions and strengthen the findings of study. Thematic analysis of parent narratives supports to achieve research objectives. This study shows that, majority of parents have positive attitudes towards their children’s usage of information technology in term of education, communication skills rather than risks associated with it. Study found main factors that can mold children’s technology usage are parent-child relationship, family educational and economic background, parenting styles, child’s age, gender and experience.

Lesbian, Gay, Bisexual, Trans gender, Intersex, Queer plus is an emerging social issue in Nepal. Still Nepalese society has hardly accepted the issue yet. There might be various reasons; this concept has not earned priority in current social structure. Social structures are guided by the religious belief and practice. Religious leaders’ hold the governing positions to construct the perception of society. For the reason, it aims to explore the perception of religious leaders towards LGBTIQ. The religious leaders from Hindus (Sanatana Dharma), Buddhist, Islam and Christian around Kathmandu valley were selected as the respondents of the research. Qualitative data were collected through in-depth interview. In their own worshipping places through field visit. Respondents felt uneasy on the topic though they preferred to explain the good features of the religion rather than the issue. Hindus claimed that they respect third gender as the grace of the god, though they believe that it is against the rule and nature constructed by the god. Similarly, the devotees of Buddhism take oath to follow the ‘Eight-Fold-Path’ as their guideline which consist the five precepts. The Christians consider sexuality to be a divine gift, though it ignores the sexual orientation of LGBTIQ and there are significant disagreements among the Christian community in Nepal. Islamic faith is controlled by holy Quran, which does not give permission for unnatural sex. Though, in the holy text, the story of Luth is mentioned to aware the devotees from the sinful act performed by LGBTIQ. Though, the religious leader accepted the biological features of the LGBTIQ but they denied the sexual activities they perform or express. They perceive it as a sinful act of previous life. Moreover, they believe that the lesbian, gay issues were mostly influenced by western culture and the advancement of the modern technologies. Thus, the religion guided structure of Nepal left behind to address the LGBTIQ to struggle for decades to achieve the rights in the country.

This paper seeks to explore the association between community college student and local market, to examine the relationship between community college and local market and to analyze the impact of hiring community college student. on local business sectors. The study uses primary sources and questionnaires to gather data on Community, community college student and local business houses in Kirtipur. Total population is 260, a sample size of 159 was used, with 16 questions categorized into five rating parameters: strongly disagree (SD), disagree (D), neither disagree nor agree (N), agree (A), and strongly agree (SA). The descriptive, inferential statistic and purposive sampling research design was followed. There is significant relationship between community college and local market. There is significant impact of hiring community college student on local business sectors. There is significant association between community college student and local market.

Community colleges are vital to the higher education system in Nepal. A Community college can act as a medium of globalization in today’s competitive world. The community college can be a great asset for local community to contribute higher education at local level. It has greater contribution to empower the weaker sections of the society through higher education. But the choice of students towards these higher educational institutions is not satisfactory. Majority of the students staying at Kirtipur enroll in colleges specially located in Kathmandu Metropolitan City and Lalitpur Metropolitan City. So, the purpose of this study is to identify the major factors which are attracting students to enroll in private colleges outside Kirtipur. The study was conducted among 133 students staying in Kirtipur but studying outside Kirtipur Municipality. The result of the study shows academic programs, college fees, educational facilities, quality education and promotion have positive effect on students’ enrollment, location and social factors have no effect on it.

College dropout is one of the big problems in community college of Kirtipur. So, in this study, the researcher explores the social, financial and academic reasons of girls who quit their study at the college level. As education plays a vital role in holistic development of individual and nation, the issues of droping out of students from educational program are cricual area of research. While social, economic and academic factors may affect the students’ survival in the school, this study explores the particular reasons that cause girls college dropout at the undergraduate level. The research is based on constructive, interpretative qualitative ideas of mobile interview with open-ended questionnaires using purposive sampling methods with in-depth interviews using as tools to take the data. The findings of this study show that, social, economic and academic reasons influence the participants’ college dropout in under graduate level.

Cultural values and traditions including rites and rituals are the peculiar identities of ethnic groups in Nepal. Newars of Kathmandu valley is one of the indigenous ethnic groups of Nepal with enough prosperity in their unique cultural performances. Every performance in Newari culture, from a typical folklore to native language to the celebration of national Newari festivals, has their own distinguishing features. Among the several aesthetic performances of Newari community is 'Kumari Culture'. In Kathmandu valley, 'Kumari Culture' regards to one of the sacred and idiosyncratic ritual performance where a young girl of age gap between 2-5 belonging to Newar Buddhist community is chosen as the divinity of goddess. The selected 'Kumari', regarded as a living goddess, is then worshipped by entire Nepali citizen. Kumari culture is believed to be originated from ancient Malla reign in the kingdom. Nonetheless, much controversy has arisen regarding Kumari culture in the recent times. Some critics call this culture as a system of child labour whereas, some advocate for the abolishment for its connection to the Royal history. Yet, Kumari culture is a holy form of Newa: Cultural performance that has its own inherent significance. Hence, this paper attempt to examine multi-dimensions of Kumari culture by assessing ritual performances of this culture. Finally, this paper affirms for the recognition of spiritual and dialectical performance of Kumari culture. I would be developing my argument within the fundamental theoretical insights of Richard Schechner and Victor Turner, incorporating the parameters of qualitative analysis.

One in three women worldwide experience gender-based violence (GBV), predominantly by someone familiar (WHO). This study explores how Nepali victims understand personal incidents of GBV and its impacts, addressing gaps in victim-centered perspectives. Despite extensive literature on GBV, victims’ narratives are rarely spotlighted; “justice” is often academically-defined. Using purposive sampling and semi-structured interviews with 37 women, we examined research questions on victims’ perceptions of GBV events and effects afterwards. Thematic analysis revealed high GBV prevalence, especially for girls, yet chronically underreported due to factors like shame, stigma, mental health tolls, doubts over evidentiary support, masculinity constructs, and judicial distrust. Child abuse by acquaintances was salient, reflecting trust exploitation. Ultimately findings expose alarming yet overlooked violence against Nepali women and girls amidst normalization and victim-blaming attitudes. Centering survivors’ voices spotlights vital individual and systemic transformations required to address this epidemic. Insights provide a victim-based understanding of GBV to inform rights-centric responses.

This qualitative study explores the challenges and the problems faced by people with physical disabilities in Nepal's cultural and social systems. In-depth interviews were conducted with eighteen participants living with physical disabilities in Kathmandu. Findings reveal significant challenges arising from exclusive social traditions, discrimination based on physical impairments, inaccessible infrastructure, and prejudiced social practices. These challenges hinder educational and employment opportunities, exacerbating vulnerability and exclusion from the mainstream socio-cultural system. The study also highlights limitations in government policies and programs, with poor implementation and cumbersome procedures leading to inadequate benefits for people with disabilities. Prejudiced social practices, discrimination, and inaccessible infrastructure further impede day-to-day activities, education, and employment, deepening vulnerability and marginalization. Institutional barriers within Nepali socio-cultural practices perpetuate the labeling of individuals with disabilities as incompetent and deficient, marginalizing their inclusion in social and cultural systems. Addressing these challenges requires comprehensive interventions promoting inclusivity and accessibility.

This research examines how wisdom and "brahma" are instrumental in handling critical situations and adverse moments in life as portrayed by Yudhisthira in "Yudhisthira's Wisdom" and Brahman in Emerson's poem "Brahma". The Pandavas regains their lost lives because of Yudhisthira's restrained emotions and calm response to Yaksa's ordeal of answering his questions. Ralph Waldo Emerson's character Brahma also stands for an awakened self that sees beyond sensory things, finds oneness in dualities so can accept death as a part of life itself. Such a supreme self keeps a person in a state of mind which transcends all kinds of differences and brings in the realization of meaninglessness of the transient realities and sensory perceptions. To substantiate the argument that wisdom and brahman are the spiritual forces within us, this paper uses Heinrich Zimmer, Vivekananda and Radhakrishnan's interpretations of the holy book of Gita and its life lesson about Samaya. Few critics' insights regarding Emerson's "brahma" are also borrowed to support the proposition that the ultimate Truth termed variously as Soul, Supreme Self, Awakened Soul, Brahman and others is within us--omnipresent and imperishable. In a world where cruelty, violence, political and religious outrages, and technological disasters are mocking humanity; love, harmony and peace, this research can help to inculcate in people peaceful ways of resolving crises, the art of surviving them and coping with great dilemmas of lives.

Pattharkatta (Kusbadiya), one of the endangered communities of Nepal, have been using multiple livelihood strategies from carving grinding stone to wage labour. In course of selling and carving grinding stones, they still practice semi-nomadic characteristics like tribal peoples’ routine of periodically moving from one place to another. Due to the lack of their own registered land, they were compelled to many livelihood strategies because the traditional occupation was replaced by new technology. The decline of their traditional occupation and landlessness generate questions about the traditional livelihood and culture strategies of the community. What are the current livelihood practices of the Pattharkatta? How do they negotiate to change livelihood and culture? What are socio-cultural changes they experienced? Nowadays, they have settled in some public places near the road, rivers, and slum areas of the municipality. Some of them temporally migrated to the near market and road where they make and sell grinding stones. Some of them migrated to Kathmandu and temporally settled along the ring road at Balaju Bus Park, Kalanki, Chahabil, Basundhara, and Koteswor.
 By employing a mixed method design, the researcher collected information through observations and interviews with the selected informants in Kapilbastu and Kathmandu. Descriptive and narrative analysis of the data explored that they were temporarily settled in a public land by making temporary huts in public lands or lands allocated by the local bodies. Few of them continued in traditional occupations- making grinding stones, making brooms and ropes using jute fibers and rest of them changed their livelihood strategies and culture.