It was 11:30 PM. Even in the middle of the night on May 19, Kathmandu’s Maiti Marga remained awake. The Maiti Marga circle was alert due to the sit-in protests demanding justice. Unlike the daytime, there was no traffic jam or crowd. Except for a few individuals riding motorcycles causing occasional disturbances, the environment was peaceful. The sounds of vehicles on the neighboring streets were faint. However, the voices of some intoxicated visitors could sometimes frighten the protesters. Along the seemingly calm roadside at Maiti Marga, tents were visible. When we arrived around midnight, seven tents had been pitched. A woman without a tent was openly sleeping under the sky. Several groups were lying on thin mats with light blankets, chatting with one another. Some were preparing to sleep in their tents. Yet, those protesting had no desire to spend the night openly on the street due to the severe discomfort caused by mosquito bites. Despite such conditions, they had no choice but to remain on the road to make their voices heard by the government. ‘Mosquitoes bite and cause great discomfort. But we must stay; the government doesn’t listen,’ one protester said.
Two police officers were on duty to ensure their safety. Their demands varied. Krishnamaya Upreti, who hails from Jhapa district, was sleeping on the street at Maiti Marga under only a thin shawl. When we arrived, the 48-year-old woman from Gothatar rose after some time. She has been protesting overnight at Maiti Marga since March 29. She finds it difficult to get meals and had planned to return to Gothatar after eating food provided by the supporting Mahankal Group. However, missing the night bus forced her to stay under the open sky. She said, ‘I came seeking justice because someone sexually abused me in Jhapa. But no one in the courts or administration has supported me.’ She has been pursuing justice for 13 years now. According to her current situation, she has been camping at Maiti Marga since mid-March. After missing the last bus in the evening, people nearby offered her shelter under their tent, so she spent the night there with companions.
Another group was gathered chatting among the tents. Janaki Bista, Ramila Karki, Jamuna Khatri, and Pushpmaya Karki were openly conversing on a thin tarpaulin spread out on the ground. Their conversation gave the impression that a small community had formed among those camping at Maiti Marga. Supportive and congenial, they shared their hardships. Janaki Bista, from Byas Rural Municipality, Darchula, has been at the Maiti Marga circle for several days. Though she escaped the human trafficking trap, she said she would stay for seven days to save her sisters trapped in similar conditions. She told Pushpmaya Karki, ‘Don’t buy a tent; I will leave after seven days. You can use my tent; I will leave it behind.’ According to Janaki, a person from Sudurpashchim lured her to Birgunj under the pretext of a weaving training. After consulting with her family, she went to Birgunj but was promptly taken to a place in Bihar. She was kept hostage and not allowed to use her phone. She was asked to pay 18,000 rupees as hostel fees. ‘Later, they demanded 200,000 rupees. When I refused, they tried to force me,’ Janaki disclosed her ordeal.
After being completely trapped in human trafficking, she endured beatings and torture. Eventually, she jumped from an auto rickshaw and sought help from Indian police. With the assistance of Indian police, relatives, and some organizations, she returned to Nepal. Janaki described the scenes she witnessed in India as terrifying. She narrated how young women were taken under the pretense of jobs and then subjected to beatings, torture, kidney trafficking, forced into sexual exploitation, and sold into brothels in Mumbai. Mountainous, straightforward girls often become mute out of fear after being raped. Human traffickers have been active since 2008 BS (1951-52 AD). After rescuing herself, Janaki has helped rescue many other victims. She claimed to have assisted 52 individuals in coordination with the King India organization. She raised her voice up to former Home Minister Ramesh Lekhak, IGP Deepak Thapa, Labor Minister, and the Human Rights Commission. Although she gave interviews to several media outlets, she lamented the lack of significant action by governmental bodies. As a victim herself, she stated that many Nepali young women remain hostages in India. She demands immediate government attention to rescue victims and shut down fraudulent companies. ‘If the government does nothing, I will go to India and meet the authorities there,’ she said firmly. ‘I do not want justice for myself but want to save others. I am here to raise pressure and warn others not to fall into this trap.’ As Janaki’s story unfolded, Pushpmaya Karki near her had tears in her eyes. She wanted to share her pain as well.
Pushpmaya Karki (28), from Udayapur, remains at Maiti Marga day and night. Having no place to go, she is forced to sleep at the sit-in. She was a victim of human trafficking in Malaysia and, even after returning to Nepal, suffers further mistreatment from the police and locals. Some time ago, prompted by Pratima Tamang from Nuwakot, who promised a good job and salary in Malaysia, Pushpmaya went there via Thailand after consulting with her family. She was assigned work in a Nepali-run hotel but was not paid. She was forced to have physical relations with customers. ‘I worked for two months but was not paid. My salary was deducted for not satisfying customers,’ she recounted. She was moved from hotel to hotel. On December 16, 2025 BS (1968 AD), the hotel manager and two customers allegedly attempted to gang-rape her. She endured day and night abuse before finally returning to Nepal with aid.
However, returning home marked the beginning of a bigger problem. Staying in KTM Homestay at Tarkeshwor-10 by paying 500 rupees daily, Pushpmaya claims she was forcibly evicted after some months. She alleges that the police took away her belongings, including a mobile phone, gold chain, bracelet, and depression medication. ‘I haven’t taken my depression medicine for 15 days,’ she said emotionally. ‘I’ve been sleeping under open skies on the roadside and even at public water taps. Despite filing complaints about the rape in Malaysia and abuse from my landlord, no action has been taken. I have no support from my family, which is why I will not leave Maiti Marga until I get justice, no matter how much I suffer.’
While they were sharing their grievances, other families were sleeping inside nearby tents. Flags bearing various demands were placed behind their tents. Some were protesting because in accidents, drivers didn’t provide medical assistance despite causing the crash. Others were protesting cooperative frauds. Some demanded the arrest of the fugitive accused G.B. Rai. Others with small children were staying at Maiti Marga overnight protesting hospital negligence. Even small children were sleeping inside the tents. Thus, Maiti Marga has long served not only as a daytime protest venue but also a nighttime hub for those wronged, seeking justice. This place has become a common stage where all share their grievances, a history that is significant in itself.
The story dates back to 1966 BS (circa 1909 AD), when the office of the Nepali movie ‘Maiti Marga,’ which was on protest, was located opposite Thapathali Engineering Campus in a three-story building with a signboard bearing the film’s name. After the film’s completion, the board was removed, but the place had already gained recognition as ‘Maiti Marga’ in popular speech. Over time, this name became permanent. During the 2001 BS (1944 AD) 11th SAARC summit held in Kathmandu, then-mayor Keshav Sthapit had an artistic roundabout constructed to beautify the city, naming it Maiti Marga Circle. During the country’s armed conflict, citizens commemorated deceased individuals by lighting candles there.
This site has served as a central location for civic and political protests. Being close to the main administrative complex Singh Durbar and the Supreme Court, it has been a key platform for victims to voice their complaints to the government. Occasionally, the state has attempted to restrict this spontaneous right. In Baishakh 2075 (April 2018), the government banned protests completely at Maiti Marga under the pretext of traffic control and cleanliness, designating other open areas instead, which met with widespread opposition. Activists like Dr. Govinda KC and Dr. Jeevan Kshetri strongly opposed this, reminding that in a democratic system, it is the state’s responsibility to provide places for free public demonstrations. Thus, Maiti Marga Circle has provided a stage to closely observe both the arrogance of power and the cries of the marginalized.
As open public squares in Kathmandu gradually disappear, this place has become a pre-established venue for social issues to be expressed. Up to now, Maiti Marga has witnessed diverse voices and personalities. Prominent leaders such as Pushpa Kamal Dahal ‘Prachanda,’ Madhav Kumar Nepal, and Jhalnath Khanal have all participated in protests here. Movements like the Guthi Bill protests, teacher strikes, electricity meter charge victim demonstrations, cooperative fraud protests, and Ganja protests have all unfolded here. In this way, when legislative and governmental bodies fail to listen, Maiti Marga Circle has acted as a witness, carrying the cries of the oppressed to those in power. Today as well, Janaki Bista, Ramila Karki, Jamuna Khatri, Pushpmaya Karki, Krishnamaya Upreti, and others continue to stay awake day and night here in pursuit of justice.
