The Maoist insurgency and NGO activities gave it greater importance. As a result, the Nepal government incorporated an inclusivity programme through the 10th Plan or the Poverty Re-education Strategy Paper. Since Nepal has realised that exclusion exists based on caste, gender and ethnicity, it should think about making fundamental shifts not only in the structure of governance and access to economic opportunity, but also in the underlying hierarchical norms, values and behaviours that caste represents. I have found that a big missing portion in the debate about exclusion is caste. Sections of the Nepali population are based on caste hierarchy, and that is entangled and entrenched by the ‘varna system’. Caste is class here.Hindu society, many of the problems are a result of caste and not merely class. A high caste represents a high class status due to the social norms, values and laws that favour them. A low caste represents low class status due to the unfavourable social norms, values and discriminatory state laws. We can say that high castes have privileges to run their high status and lives while untouchables have inaccessible and deplorable lives in every aspect in Hindu society. The Bahun, Chhetri/Thakuri and Sanyasi comprise about one-third of the Nepali population and hold over three-fourths of the state elite positions. The Bahun and Chhetri castes of the hill region, in particular, have historically formed the top circle of the state elite. An overwhelming majority of leadership positions in the executive, legislative, judicial, constitutional and local administrative bodies, civil service, major political parties and civil society organisations are occupied by this category.
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