In recent days, Nepal’s intensified efforts to remove Sukumbasi Basti, an informal settlement, have sparked widespread debate. While discussions often focus on legality, land use, and urban development, a quieter but equally urgent issue remains largely overlooked: the mental health consequences of these evictions. Behind every demolished structure is not just a loss of shelter but also a profound disruption of emotional stability, identity, and well-being.

The term sukumbasi, commonly understood as referring to landless people, describes individuals and families who have settled informally out of necessity rather than by choice. For many, these settlements are the result of years of struggle—escape poverty, displacement, or lack of opportunity. Over time, these spaces transform into more than just physical shelters; they become places of belonging, familiarity, and psychological security. When such spaces are suddenly removed, the impact extends far beyond the visible loss of housing.

Eviction is not merely a logistical or administrative act—it is a deeply emotional event. The immediate aftermath often includes fear, uncertainty, and a loss of control. Families are forced to confront questions they cannot easily answer: Where will we go? How will we survive? What will happen to our children’s education? For elderly residents, eviction can mean losing the only place where they feel safe and secure. For children, it can mean losing not only a home but also friends, routine, and a sense of normalcy. These are not abstract concerns—they are real, lived experiences that affect daily life.

One of the most significant yet under-discussed consequences of eviction is psychological stress. Studies across different countries have shown that forced displacement is associated with increased levels of anxiety, depression, suicidal thoughts, and emotional distress. In Nepal, where mental health awareness is still evolving and access to services remains limited, such stress can go unnoticed and untreated. Individuals may internalize their struggles, leading to prolonged suffering that affects both mental and physical health.

The uncertainty surrounding eviction further intensifies these effects. When people are unsure about their future—whether they will have a place to stay, how they will earn a living, or whether their families will remain together—the constant state of worry can become overwhelming. This chronic stress can disrupt sleep, reduce concentration, and weaken coping mechanisms. Over time, it may lead to more serious mental health conditions.

Another critical dimension is the loss of identity and dignity. For many landless settlers, their homes represent years of effort and resilience. Being forced to leave can create a sense of failure or rejection, as if one’s existence and struggles are being invalidated. This can deeply affect self-esteem and social identity, particularly in communities where social belonging is closely tied to place and community networks.

The situation is further complicated by the presence of individuals perceived as “fake sukumbasi”—those who may have misused the system for personal gain. While addressing such misuse is important for fairness and accountability, the lack of a clear distinction between genuine and non-genuine cases often leads to collective punishment. This not only creates injustice but also increases stress among those who genuinely have no alternative. Living under suspicion, combined with the fear of eviction, can create a persistent sense of insecurity and psychological strain.

International experiences highlight that these mental health impacts are not unique to Nepal. In countries like the United States and the United Kingdom, research has shown that eviction is strongly linked to poor mental health outcomes, including depression and long-term stress. In response, some countries have begun integrating social and psychological support into housing policies. For example, in Canada and parts of Europe, eviction processes are often accompanied by access to temporary housing, counselling services, and community support programs. These measures recognize that housing stability is closely connected to mental well-being.

Nepal, however, has yet to fully integrate mental health considerations into its response to informal settlements. Current approaches tend to focus on physical removal rather than holistic support. This creates a gap where the most vulnerable populations are left to navigate both displacement and emotional distress on their own. In a society where mental health stigma remains strong, many individuals may not seek help even when they need it most.

To address this, Nepal needs a more comprehensive and compassionate approach. First, mental health support must be recognized as an essential component of eviction and resettlement processes. This could include mobile counselling services, community outreach programs, and accessible helplines in affected areas. Second, clear and transparent communication from authorities can reduce uncertainty and fear, helping individuals better prepare for transitions. Third, a resettlement-first policy—ensuring that families have safe and stable alternatives before eviction—can significantly reduce psychological stress.

Equally important is the need for a fair and transparent identification system that distinguishes genuine landless individuals from those who misuse it. This not only strengthens policy effectiveness but also reduces the emotional burden on vulnerable populations who currently live under constant fear and suspicion. When people trust that the system is fair, their sense of security improves.

Ultimately, the issue of sukumbasi evictions is not just about land management—it is about human well-being. Development policies that overlook mental health risk create invisible crises that persist long after physical structures are removed. A society’s progress should not be measured solely by cleaner riverbanks or organized cities, but also by the well-being of its people. Because when homes are lost, it is not just land that is affected—it is the mind, the sense of belonging, and the very foundation of human dignity.
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Disclaimer: This article represents the author’s personal perspectives and does not reflect the views or positions of any affiliated institution.