Nepal, since its opening to the outside world in 1950’s for the picturesque landscape that it is blessed with has surprisingly never attracted colonial interests besides tourism at a mass scale. The following decades have only witnessed proliferated tourists influx as a gateway and a leisure activity of the world – especially the western world and hence can be argued as a residue of the imperialist practice. Anthropological studies in understanding tourism as a process across the globe have no doubt contributed a lot towards achieving its broader goals of analysing tourism as a complex social phenomenon of leisure activity, community participation and its political aspects of development and economy. What it has vigorously failed to highlight especially in South-Asian context is the churning and complexities that caste adds to the understanding of tourism or vice-versa. Since caste inherently operates as a nexus to the South-Asian nomenclature it demands greater and deeper engagements to understand this facet of knowledge production. Caste has become a transnational phenomenon in the contemporary times permeating and penetrating across boundaries. One suitable example would be that of caste in Nepal. Studies and literature provides conclusive evidence that generations after generations India has witnessed the employment of the so called lower caste groups in the menial jobs as sanitation workers (based exclusively on caste and the code of purity and pollution). In the face of everyday developing mass tourism and globalization in Nepal (society operating on the web of caste) it would be interesting to understand the composition of sanitation labour force of this landscape. Hence this study tries to delve into the question of whether sanitation work in the tourism capital of Nepal – ‘Pokhara’ can be de-linked from caste and if tourism provides a resistance to caste based practices or if it further perpetuates caste?