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By: Pramod Chinthaka Peiris

February 09, World (LNW): As Nepal prepares for another crucial electoral cycle, attention is increasingly turning to candidates who choose to contest in rural and economically marginalised constituencies. In the midst of this, Dr. Binod Chaudhary, a billionaire entrepreneur, business magnet and philanthropist turned political figure in Nepal, has reportedly expressed his keenness in such constituencies.

Should Dr. Chaudhary decide to seek office in such an area, he will be stepping into a landscape shaped not only by poverty and underdevelopment, but also by deeply rooted social crises that continue to affect the most vulnerable. Among these, period poverty stands out as one of the most urgent and least adequately addressed challenges facing rural girls and young women.

Period poverty in Nepal refers to the lack of access to affordable menstrual products, proper sanitation facilities, and accurate health education. In many rural districts, poverty levels remain high and female literacy remains low, leaving adolescent girls with little support or information when they reach puberty. Nearly half of rural girls lack access to appropriate menstrual materials and are forced to rely on unhygienic alternatives such as old cloths or leaves, increasing the risk of infection and long-term health complications.

The problem is compounded by persistent cultural practices, most notably chhaupadi, which continues in parts of western Nepal despite being outlawed nearly two decades ago. Under this tradition, menstruating girls and women are considered “impure” and are often forced to stay in isolated sheds or cattle shelters. In some regions, as many as 80 per cent of families still impose such restrictions.

These conditions expose girls to cold, smoke inhalation, animal attacks, and even death from snake bites. Beyond physical danger, the practice inflicts deep psychological harm and reinforces stigma around natural biological processes.

Health consequences remain severe. Many girls change makeshift menstrual materials infrequently, increasing the likelihood of urinary tract infections, reproductive health problems, and chronic discomfort. Nearly half receive no formal education about menstruation and are taught from an early age that menstrual blood is “dirty” or shameful.

This lack of knowledge, combined with isolation during periods, worsens both physical and mental health outcomes.

Education is another major casualty of period poverty. Only a small proportion of public schools in rural Nepal have separate, functional toilets for girls. As a result, many students miss classes during their menstrual cycles. Studies suggest that nearly half of rural girls are absent from school at least once a year because of menstruation, while some miss up to a week each month. Over time, this leads to falling behind academically and, in many cases, permanent dropout. This silent “girls’ tax” continues to widen gender gaps in education.

The long-term social and economic consequences are profound. Limited education, combined with early marriage and restricted mobility, traps many rural girls in cycles of dependency and poverty. Child marriage remains one of the leading causes of school dropout after primary level, and married adolescents are far more likely to abandon their studies. These patterns are often repeated across generations, reinforcing inequality and limiting national development.

Nepal is not alone in facing such challenges. Several South Asian countries, including Sri Lanka, have grappled with period poverty in rural and estate communities. While the situation in Sri Lanka has generally been less severe, it demonstrates that cultural stigma, inadequate facilities, and limited awareness can persist even in relatively better-resourced settings. The Nepali experience, however, remains more acute and demands stronger political leadership and sustained intervention.

There have been encouraging initiatives. Non-governmental organisations have introduced reusable pads, menstrual cups, and school-based awareness programmes. Some schools now produce reusable products locally, improving attendance and confidence among students. The government has pledged to provide free sanitary products, and activists continue to push for better distribution systems.

Yet implementation remains inconsistent, funding is limited, and monitoring at community level is weak. Many girls still depend on irregular donations or self-made alternatives.

This is where political leadership becomes decisive. For any candidate seeking the trust of a rural constituency, addressing period poverty is not a peripheral welfare issue; it is central to human dignity, gender equality, and long-term development. Dr. Binod Chaudhary, with his experience in business and public life, is well placed to champion practical, scalable solutions if he chooses to make this issue a priority.

Such leadership would require more than symbolic gestures. The provision of sanitary products must be combined with sustained awareness campaigns, school infrastructure investment, community dialogue, and strict enforcement against harmful practices like chhaupadi. Partnerships with local governments, health workers, and civil society groups are essential to ensure that policies translate into real change on the ground.

Ultimately, elections are not only about winning seats; they are about defining priorities. In rural Nepal, where young girls continue to risk their health, education, and even their lives because of menstruation-related stigma, period poverty represents a moral and developmental test for political leaders. If Dr. Binod Chaudhary chooses to contest such a constituency, his response to this crisis will be closely watched — not only by voters, but by a generation of girls hoping for a safer, fairer future.

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By: Isuru Parakrama

February 08, World (LNW): When the Milano Cortina Winter Olympics opened in early February 2026, organisers expected global attention to focus on sport, spectacle and Italian creativity. Instead, parts of the internet quickly seized on the event’s centrepiece—the Olympic cauldron—claiming it concealed “satanic” symbols and occult messages.

Within days, videos and posts alleging secret rituals and elite conspiracies had spread widely online. Yet, as multiple fact-checks and official sources have confirmed, these claims are rooted in misinterpretation rather than reality.

The controversy centred on the design of the Olympic flame. Social media users alleged that its expanding structure resembled an inverted “pentagram”, a symbol often associated in popular culture with satanism. Others argued that the fiery red-orange lighting invoked occult ceremonies linked to mythical figures such as Baal or Baphomet.

More elaborate theories followed, connecting the Olympic rings to “Saturn worship”, the dual cauldrons to mystical pillars from Solomon’s Temple, and even the entire ceremony to so-called “prison planet” narratives. Some commentators went further, tying these claims to unrelated conspiracy theories about global elites and scandals.

In reality, the cauldron was the product of years of engineering and artistic planning. Designed by Marco Balich in collaboration with Lida Castelli, Paolo Fantin and Fincantieri, the structure consists of 1,440 aluminium components and 244 pivot points. It expands from 3.1 to 4.5 metres in diameter, symbolising movement, unity and transformation. Far from forming a star, its kinetic shape was created to protect the flame and adapt to weather conditions while minimising emissions.

The lighting, meanwhile, drew inspiration from Dante’s Inferno, serving as a literary homage to struggle, resilience and renewal rather than any religious ritual. Designers also cited Leonardo da Vinci’s interwoven knot patterns as a major influence, reflecting harmony between nature and human ingenuity—an appropriate tribute in Milan, home to The Last Supper. Two identical cauldrons were lit simultaneously in Milan and Cortina d’Ampezzo, a first in Winter Games history, to symbolise cooperation between the host cities.

Fact-checkers and historians were quick to dismiss the viral accusations. No pentagram exists in the design, no “occult pillars” were intended, and no credible evidence supports claims of ritual symbolism. The twin flames simply reflect logistical unity in a geographically divided Games. Olympic officials have repeatedly stressed that sustainability, safety and innovation were the project’s guiding principles.

What made the episode striking was not merely the spread of misinformation, but its familiarity. Many observers noted strong parallels with the “Satanic Panic” that gripped parts of the United States and Europe during the 1980s and early 1990s. That era was marked by widespread fears of organised satanic cults allegedly abusing children, despite the absence of credible evidence. Sensational media coverage, flawed psychological practices such as “recovered memory” therapy, and moral campaigning by religious groups fuelled the hysteria.

High-profile cases, such as the McMartin preschool trial in California, dragged on for years and destroyed reputations before collapsing for lack of proof. Heavy metal musicians, fantasy games like Dungeons & Dragons, and even children’s cartoons were accused of promoting devil worship. By the mid-1990s, FBI reports and academic studies had concluded that the panic was driven by suggestion and social anxiety rather than facts.

The Milano Cortina controversy fits neatly into this historical pattern. In times of uncertainty and rapid technological change, symbolic imagery is often reinterpreted through fear. Social media accelerates this process, rewarding sensational claims with attention and engagement. A visually striking design, stripped of context and reframed through conspiracy channels, can quickly become “evidence” of hidden plots.

Similar episodes have occurred before. The London 2012 and Paris 2024 opening ceremonies were both accused by fringe groups of promoting secret ideologies, only for such claims to be debunked. The 2026 Games simply provided a new canvas for an old narrative.

Ultimately, the so-called “satanic” symbolism of the Milano Cortina cauldron tells us far more about contemporary online culture than about the Olympics themselves. It reveals how easily artistic expression can be distorted in digital echo chambers, and how historical moral panics continue to resurface in new forms.

Rather than uncovering hidden rituals, the episode highlights a familiar truth: when fear and misinformation meet striking imagery, reason is often the first casualty. The Olympic flame, intended as a symbol of unity and renewal, became instead a mirror reflecting society’s ongoing struggle to separate fact from fantasy.

*Photos: Internet