The term “reimagining” requires an idea or a philosophy to make a change. The researchers believe that the transformation of ASEAN (Association of Southeastern Nations) into a largely successful organization rests on an idea of ​​“unity”.

Within ASEAN, a culture of peace has developed as a result of the assimilation of the Indonesian custom of “musyawarah” and “mufakat” – consultation and consensus.

South Asia, as a region plagued by many problems, needs a common idea to reframe the relationship. Huge factors support the ongoing regional integration, the region remains the least integrated region in the world.

There are commonalities in terms of culture, social composition, religious pluralism and anthropological traits.

However, the region as a whole remains made up of several “others”. It is a region with extreme intrastate and interstate conflicts.

The region has two nuclear-weapon states and states with unresolved borders. A reframing of relationships is the need of the hour. He needs an idea to change.

The concept of South Asian values ​​is defined in terms of a unique culture cultivated and developed within the specific geographic framework of the region.

Assimilation and synthesis were the dominant principles of culture. Decision making by consensus was the idea very inherent in the politico-cultural life of the region since ancient times.

The values ​​of South Asia are based on the common civilizational traits and religious ideas developed in the region in ancient times.

The spirit of South Asian values ​​is already inherent in the bilateral relationship between India and Nepal. The unique practices that already exist need to be promoted to a higher level. This is the solution to the problem of political fragmentation in South Asia in general and to Indo-Nepalese relations in particular.

The Indus Valley civilization is a culture shared by all the nations of Southeast Asia. Likewise, Hinduism, Jainism and Buddhism emerged as a shared heritage in the regional context.

The most important characteristic of the Indus Valley civilization is the commitment to pluralism. Civilization was the work of four different races: Proto-Australoids, Mongoloids, Mediterranean and Alpine. Another important characteristic is the absence of hatred and enmity towards any other group.

As historian Romila Thapar has noted, culture is identified with the near absence of a “Satan”. The third significant characteristic is the commitment to the life of the Group. Human beings began their sedentary life for the first time in South Asia.

Evidence of the first farming community was reported from Mehargarh in Pakistan, a pre-Harappan site, around 7000 BC.

The state of nature in South Asia was not one of intense conflict and war as Hobbes suggested. The spirit of sedentary life in Mehargarh also continued in the Indus Valley.

The common religions that sprouted in the region have presented a worldview based on mutualism and cooperation since time immemorial.

Hinduism’s worldview is linked to the Upanishad philosophy of Vasudaivakutumbakam or “the world as a family”.

Another characteristic is the centrality of the concept of Dharma. The Dharma establishes that everyone has a place and a corresponding duty in society.

Rajadharma talks about the duties and commitment of a monarch. It is a kind of monarchy based on democratic accountability.

Buddhism mainly focuses on Dharma or the teachings of Buddha. It recognizes human relationships based on ethics or morals.

Under the influence of Buddhism, King Ashoka gave up his thirst for war and surrendered to the concept of Dharma. He becomes an exception to all kings in this context. Jainism emphasizes the idea of ​​renunciation and non-violence.

Chandragupta Maurya, the first Indian empire builder, eventually converted to Jainism. He gives up his political power and stays in the south. Finally, he practiced Sallekhana (fasting until death) in Sravanabelagola.

Pluralism and democracy are the hallmarks of the religions that have emerged in South Asia. These religions do not believe in any truth.

They believe in the plurality of truths. Above all, these religions are organized on the basis of democratic means of election. Consensus is the hallmark of the functioning of these sects.

Moreover, they provide a common platform for all South Asian countries and India and Nepal deserve special mention.

Religious shrines and holy places are scattered across political borders. Above all, the higher ideals of democracy, wisdom and co-operative life are well connected with the people across the borders.

The common civilizational and religious heritage put forward the idea of ​​consensus rather than confrontation.

India-Nepal relations

The two neighbors failed to develop a stable relationship and friendship in all weather. Relations between India and Nepal have gone through several “ups” and “downs” since Nepal’s founding as a modern state in 1768.

The real factor behind the issue is the colonial legacy of foreign relations and the application of realistic solutions. India’s approach to Nepal was driven by the security-centric perspective of the colonial rulers. India used the economic blockade against Nepal twice during the era of decolonization.

These two cases created an atmosphere of mutual mistrust. Blockade is the application of economic coercion to produce a favorable result. It is a strategy that falls under the Realistic School of International Relations.

On the other hand, Nepal viewed India from the point of view of nationalism based on anti-hegemonic propaganda.

Fear of national security has persuaded Nepalese leaders to view their relationship with China as a balancing act.

Foreign policy is a matter of domestic political importance in Nepal. Political instability at the national level still exerts a negative influence on the country’s relations with India. This is true for pre-democratic and post-democratic regimes in Nepal.

After the establishment of the Republican regime in Nepal, the Maoists vigorously used the anti-India campaign in the elections.

For all evils like unemployed underdevelopment, the Maoists blamed India. When Maoist leader Pushpa Kamal Dahal alias Prachanda became the first Prime Minister of the Republican era, he attempted to make some changes in Nepal’s foreign policy, but without success.

This mutual mistrust is a major obstacle to exploring the real potential of bilateralism. As a result, the economic blockade has been used twice by India. Nepal has made certain commitments regarding Chinese investments in the region as in the case of the BRI (Belt and Road Initiative).

In addition, the Kalapani conflict has recently been dragged out by the Nepalese leadership to provide parliamentary support through law.

The researchers argued that Nepal started a sojourn with the dragon across the mountain in China. Balancing diplomacy itself turns into a kind of close deal with China.

Unique elements of bilateralism:

India and Nepal have followed several unique practices regarding bilateralism. They show the effectiveness of South Asian values.

The first of these is the open border between the two nations which denies the basic principle of the nation-state system.

Another main point of distinction in a diplomatic relationship is the easy convertibility of currency. The interpersonal contacts between the two neighbors reached the level of extensive marital relations crossing borders.

This is another important positive result that influences bilateralism. Last but not least, understanding and cooperation at the military level play a vital role.

The practice of democracy down to the local level will bring stable political relations to South Asia. Taking advantage of all the unique aspects of India-Nepal bilateral relations can herald an era of greater South Asianism through greater understanding and democratic engagement.

The Gorkha contingent in the Indian army completely rejected realistic notions and definitions of international relations.

The two countries have conferred on each other the honor of military general. These are some unique gestures that have existed between neighboring nations.

Above all, the cultural ties between the two nations are very strong. The two countries have a common space in terms of culture and religion.

The existing relationship between the two neighbors needs to be redefined and reframed in the context of South Asian values.

The spirit of South Asian values ​​is already inherent in the bilateral relationship between India and Nepal. The unique practices that already exist need to be promoted to a higher level. This is the solution to the problem of political fragmentation in South Asia in general and to Indo-Nepalese relations in particular.

Emphasizing the South Asianism associated with good governance is the urgent need of the moment. All commitments between members of the region must be in accordance with democratic principles.

The practice of democracy down to the local level will bring stable political relations to South Asia. Taking advantage of all the unique aspects of India-Nepal bilateral relations can herald an era of greater South Asianism through greater understanding and democratic engagement.

The separate foreign policy practices that have been followed by India and Nepal show the practicality of South Asian values.

(Shinoj S is Assistant Professor of Political Science at KSMDB College, Sasthamcotta, India)