Suga Bhawanipatti is now only a ward of Jaleshwar municipality formally but it can still be seen in Thasak Sugalis, once the most influential village in Mahottari district. He stops his bicycle on the roadside and calls visitors from Kathmandu 'Deuba dai' and 'KP Ba', showing his intimate relationship with the former prime ministers.

Federal MP Mahant Thakur complains that he has not returned to his constituency. The Maoists now say that they are about to die. And, they kill a bit of the conversation by celebrating the difficulty of getting a national identity card. Even until the 1990s, nearly 90 percent of the population depended on agriculture. Those who did not have land used to raise cattle. He used to work in the agricultural field according to the needs of the season. Those who did not have sustainable income used to go to Assam-Bengal in India saying 'Gohati-Calcutta' to become labourers. After the 1970s, the practice of going to Haryana-Punjab for planting and harvesting had also started. Their contribution to the total rural economy was not significant. At present, except for the 10 percent households who have invested in the urban economy like Band-Trade by selling land, the livelihood of almost all people is connected to some kind of remittance flow.

Rain in Madhesh, despite all its flaws, comes with a contemporary feel. In Asar, the rain begins with the arrival of the Adra Nakshatra through first bursts of 'Fuhi', then 'Achar' and 'Bouchar'. In Maithili, if the monsoon rains in August and the torrential rains in August continue, the faces of the farmers who grow paddy will be bright. Not much is known about Ghagh Bhaduri, but his sayings related to agriculture in Mithila used to be memorized by old farmers. For example, an exhaustive statement – ​​'Chadhat barse aada, utrat barse hast. It rained in the middle, and Girhastha remained happy. Perhaps because agricultural work is being despised, the beliefs associated with it are slowly beginning to seem unnecessary. This time the beginning of Adra is auspicious.

In Adra Nakshatra of Asar, it was taught that Mother Earth is menstruating for the first three days, so even Sinka should not dig the soil. Perhaps such a belief may have evolved to allow the soil of the field to loosen slowly. Then the fertility of the earth comes faster. Plows and spades descend on the fields. Village deity Brahma and Dihwar of Mithila and goddess Bhadrakali and Meenakshi of some families are also worshiped in Adra Nakshatra. Along with the cuttings, the Sarhi mangoes also begin to ripen.

The aroma of ripe jackfruit blossoms spreads. After mid-June, the village would be a mess, so when entering the village from the main road, one had to hang the shoes and socks on one's hand. Now the small streets are also sloped, but it is still suitable to leave the house with bare feet when it rains. It is natural for water to accumulate everywhere on paved roads of suitable design begar neglecting natural flow. The priority of urban development also seems to be reversed. First the road was sloped. Now the water pipe 

is about to break the slope. After that, the remaining concrete surface will be demolished for drainage. Even during the period when the sinka does not dig the soil, it can be seen that 'Asare Vikas' is being done everywhere with the help of excavators. Those who can understand that the common people's exit from backwardness and government development are different things, they cannot speak clearly because they are afraid of the nexus of politicians, employees and contractors.

The road from Jaleshwar to Matihani is sloped from Bahuarwa Chowk to Patili. One mid-June evening, five schoolboys were happily walking on that deserted street. Stopping and chatting with them, it was clear that agriculture is still a major means of livelihood for those at the bottom of society. Three out of five children belonged to the 'very backward' caste group, two belonged to Dalit families. In the dark, four of them are walking to meet a friend who is going to deliver milk to Bahuarwa Chowk, because "the dog of the new house will run away if it sees a lone goat". The father of two has gone to Arabia to earn. The father of the other two works in Delhi. The father of one was stationed somewhere in the Nepal Police. The children of ordinary level government employees who wear a little dry clothes are studying in the ``boarding'' schools in the profit sector. The rest are still going to 'government schools'. It is not unusual for internal referrals of government jobs to be more reliable than international referrals. Farming is being looked after by his family. Cows and goats are in charge of grazing.

An old man of Parsa village, who was watching goats in the Jalsagar pond, explained that due to the practice of 'Mankhap', which is a fixed yearly crop, the landowners in Madhesh have replaced the practice of using 'Adhiyan Bataiya' and forced them to grow more and more by working hard even in small pieces. His children, who have retired as office assistants, are also abroad. His claim of raising goats by passion may be true, but his eyes looked sad as he said so. A farmer who earns land in Mankhap wants to produce as much as possible. The long-term welfare of the land is not his concern. He doesn't care about the environment. Due to the indiscriminate use of chemical fertilizers, pesticides and herbicides, and the burning of straw in the fields after the introduction of crops, weed, which is considered a farmer's friend, has ceased to be seen. Insects -

After the grasshoppers have disappeared, even in the stagnant water bodies, 'Hilozoans' and aquatic animals such as kankadi, gangto and small fish have ceased to be found. It is true that a network of embankments provides some degree of protection from floods, but the fertility of the fields cannot be revived by the accompanying 'panki mati'. Then more chemical fertilizers are needed. Even if the natural cycle of agriculture is disrupted, an alternative system cannot be started.

The rural system

Due to the significant cash flows, the various dimensions of remittances are being debated in public circles. In the absence of alternative employment other than subsistence agriculture, most of the youth are forced to migrate. Some are willing to go out of their way. The number of foreigners is increasing. There is a lot of discussion in the public about the consumer culture and social deviations caused by the panic of meter trading. The practice of Madhesi women going to foreign employment has not become widespread, so it seems that even the planners have not been able to pay enough attention to the fact that the rural production system has become almost entirely dependent on them. From agricultural laborers to the service of transporting the produce to the market, women are now present. Most of the

dispatches are also understood by him. do shopping They repair the house. Children are sent to school. The care of the elderly is their responsibility. Therefore, it is important to put Madhesi women at the center of rural planning. It is not easy in Madhya Madhesh to gather the small farmers who are owners of fragmented fields for commercial farming in the form of land consolidation and cooperative or company format.

It is likely that women-led small-scale farming will continue for a few more years. As plow-bulls are almost extinct and agricultural laborers have left pine for planting and harvesting, the availability of suitable and organized agricultural machinery and tools at reasonable rent will make their lives easier. If we try to jump into organic agriculture all at once, a disaster like Sri Lanka may occur. It is not easy to institutionalize the organic production system when the antibiotics and steroid chemicals have reached even the dung through cattle feed and pressure. It is possible to start organic agriculture with small integrated animal husbandry and farming practices.

The interdependent relationship between animal husbandry and farming has not been broken much. Once a cow gave birth to a calf, the herdsman was happy, because the market value of the bull was considerable. As the plows and bullock-carts began to approach the museum, the bullocks became a useless burden to the farmers. The gangs that used to transport herds of Tharo cows and old bulls nightly through Jhapa and West Bengal to Bangladesh have become inactive today due to the fanaticism of the Indian authorities.

Since there is no way to reduce the indirect cattle population (calling), the local cattle breeders are unable to survive in the market. Advanced breed Holstein and Jersey cows are milky, but their feeding, care and treatment are not sufficient according to traditional knowledge. Entrepreneurs have started to invest in the so-called modern dairy business. It remains to be seen whether small women farmers who contribute to the family income by raising one or two cows can survive the competition. As cow meat is not considered taboo among upper class Hindus like beef, buffalo rearing does not pose the same challenge posed by unproductive cattle. But the basic infrastructure required for high milking buffaloes like Murrah or Banni cannot be provided by the marginal farmers living on relatively small land.

As the so-called squatter commissions have randomly distributed public land, common pastures are nowhere to be found. Due to uncontrolled privatization and commercial fishing, the 'Dora and Dabra' reservoirs, which become frozen ponds in the dry months due to accumulation of water in the rains, have been abandoned to find a place to feed the poor cattle and buffaloes. That is why there is a growing interest in goat rearing among women and the elderly in the village. But they also need public grazing areas. No one likes to be scolded for feeding crops by taking goats to graze on someone else's farm forever.

The mulberry and berry trees that graced the dill of the pond have disappeared, along with the place where the grass grows and spreads. Goat herders grazing on both sides of the road are in constant fear of tippers/trucks plying the road. Cutting, sewing and weaving, which has been done in the name of women empowerment for decades, is now becoming irrelevant. Fabric, thread and buttons sewn from India cannot compete with ready-made clothes bought by weight from China and sold in bulk in Nepal.

Despite the desire for industrialization, there is no alternative to agricultural work in the rural production system. Although the amount of remittances eases subsistence, there is no direct role of such accumulated capital in the growth of net output. As the demand exceeds the supply, the price of land in the village increases. The big landowners in the village sell their properties and go to the city to increase the value of the real estate, and the vicious cycle of jobless economic activity spreads and more young people are forced to emigrate.

The Quality of Slowness

The folklore of the tortoise and the hare does not show that the patient and the steady ultimately win the long-distance race. The goal of universal development is to make life easier for common people. For that, clean air to breathe, clean water to drink, food with suitable nutrients, reliable sewage disposal system, clothing according to the weather, safe housing and a community that can stay mentally connected are the basic needs.

The availability of minimum health care and necessary education makes a person self-confident. Since all such things cannot be available in one place, exchange centers are needed to connect producers and consumers. Service work takes the form of business. Goreto connecting market and society to Lokmarg becomes a second level public need. Industry was a viable option when agriculture, livestock, reservoirs, mining areas, forests, and barter trade did not create enough employment.

The pace of industrialization challenges in an 'India-encircled' country due to micro-disruptions in demand, supply and sea trade is staggering. The dream of 'We have to achieve in 10 years what others have achieved in 100 years', which has been shown by almost all politicians since King Mahendra in the 1960s, is not realistic. Nepal cannot become like the Switzerland of Europe or the second Singapore of Asia. Even China cannot achieve economic growth without suffering the devastation of Korea or the Cultural Revolution without a devastating war. A more humane, just and satisfied society can be made than now.

Corruption is not going to decrease until politics is freed from businessmen of dreams who are forcing foreign countries by showing greed for rapid development. As the saying goes - the desire for sweets is stronger than the fear of being beaten. The biggest dream of the political and administrative heads of the big municipalities hastily built without any homework is to connect houses and private four-wheelers in the capital. Such earnings should not be spent on expensive reception gates, pointless observation towers or sloping roads.

Drainage under the floor is also development, but there is a mindset that one vote does not increase when it is not visible. Rather than reforming public schools or health services, there is a drive to be popular by pouring resources into kirtan-bhajan. The greatest need is awareness among the general public. Expanding awareness in a traditional society is not an easy task.