One contributing factor appears to be inadequate intelligence gathering and early intervention by the authorities. Reports from former security personnel had allegedly highlighted the possibility of communal unrest
Madhes Pradesh was virtually up in flames following a clash between two religious communities in Kaptanganj, Sunsari. The violence led to the deployment of security forces, leaving three people dead and several others injured. The incident sparked protests accompanied by widespread arson, with unrest spreading as far as Birgunj. A timely all-party meeting convened by Rastriya Swatantra Party President Rabi Lamichhane eventually resulted in a joint appeal by political leaders for peace and restraint.
The government, very young as it is, was caught napping as evidenced by the address of Prime Minister Balen Shah to the nation five days after the incident when the damage had already been done. Home Minister Sudhan Gurung's visit also came rather late, although it was certainly better late than never. The government's response relied largely on security measures, whereas a more effective strategy would have combined security with political and social calming.
It all began with the customary celebration of Moharram by the Islamic community, when members of the Muslim community decorated street lamp posts with colourful flags. After a month on July 27, the Hindu community was celebrating the Bol Bam ritual, during which devotees carry water from the Koshi River to offer at the Shiva Temple in Kaptanganj. The Moharram flags were replaced with "Jai Shri Ram" flags, which allegedly offended some members of the Muslim community. Hindu devotional songs were also played at a high volume, prompting complaints from local Muslims. A heated argument followed and escalated into beating of the Hindus, leaving several of them injured. As security personnel arrived, a confrontation allegedly broke out between them and the injured group, eventually culminating in the tragic loss of lives.
The celebration of Moharram and Bol Bam had been taking place peacefully since a long time. The two communities had coexisted harmoniously for generations. This columnist still recalls with nostalgia the peaceful friendships shared with Muslim classmates while studying at a school in Inaruwa.
Muslims came to Nepal first as invaders as in India. Ghyasuddin Tughlak attacked Simrangarh in 1326. The devastation was so overwhelming that King Harisimha Dev had to flee this country. He died on the way while seeking refuge in Bhaktapur. Similarly, Shamsuddin Ilyas Shah invaded the Kathmandu Valley in 1349, accompanied by widespread destruction, looting, and arson. During that invasion, the sacred Shiva linga at Pashupatinath was reportedly broken into three pieces before being restored in 1360 by the Panauti chieftain Jaya Ram Singh Vardhana. After these invasions, the attackers returned to India.
Despite these early conflicts, kings Ratna Malla in the 16th century, Ram Shah and Pratap Malla in the 17th century, and Jaya Prakash Malla in the 18th century invited Muslim traders to Nepal to sell bangles and colourful glass beads worn by Nepali women. Many settled permanently in the hills and mountains, where they lived peacefully alongside Hindu communities. The permission granted to construct the Jama Masjid near the royal palace in 1524 reflects this longstanding harmony. After the Sepoy Mutiny of 1857, Junga Bahadur granted asylum to Hazrat Mahal, the Begum of Oudh, after which many Muslims settled in the Tarai.
Consequently, Muslims are not perceived as invaders as in India. They enjoyed respected positions as musicians in royal courts. Historical records mention King Mahindra Simha Malla welcoming Muslim ustads as court musicians in the 18th century. Muslims also served as experts in arms and ammunition during the reign of Prithvi Narayan Shah. Later, King Rana Bahadur Shah appointed Kaiyum Khan Kalwar as a royal vocalist, while Jivan Shah Kalwar and Bhawani Shah Kalwar were entrusted with the royal dance department.
The Hindu monarchs of Nepal, regarded as incarnations of Lord Vishnu, also entrusted Muslims with the important responsibility of serving as cooks in the royal kitchens. Although the Muluki Ain of 1854 placed Muslims among the lower social categories, they nevertheless contributed significantly to Nepalese society. Nepal's present Constitution guarantees them the same rights enjoyed by all other citizens.
It is remarkable that Nepal has historically maintained an exceptional level of religious harmony despite diagonally opposite religious differences. Examples abound. Hindus distribute blankets at the shrines of Khalifa Nur Mohammad and Hazrat Baba Kamar Shah, while Muslims offer prayers at the Hindu temple of Musbetwa Baba in Narayanpur, Banke. Such traditions speak volumes about the spirit of mutual respect that has long characterised Nepalese society.
Unfortunately, this harmony has occasionally been disturbed, particularly in parts of the Terai, whereas such incidents have been relatively rare in the hills and mountains. One contributing factor appears to be inadequate intelligence gathering and early intervention by the authorities. Reports from former security personnel had allegedly highlighted the possibility of communal unrest.
Prime Minister Balendra Shah's oath-taking ceremony began on a positive note with prayers offered by Hindu, Buddhist, and Christian religious leaders. However, the absence of Muslim religious representatives was noticeable. In a multicultural, multilingual, and multi-religious nation such as Nepal, inclusive symbolic gestures of this nature should be encouraged and institutionalised. The recent joint appeal for peace by religious and political leaders demonstrates how effective dialogue and unity can be in calming communal tensions. Such initiatives should be continued to prevent similar incidents from occurring in the future and to preserve Nepal's long tradition of religious harmony.