Every time I go home (village), the question I am asked on the way before reaching home is - When will I return to Kathmandu? My house is at a distance of three km from Fisling on Prithvi Highway. Most people who meet at a distance of three km ask this question. The question is mainly heard from the mouths of local political party leaders and people's representatives.

Even after staying in the village for more than a week, people from all over the village start asking - 'No, when are you going to Kathmandu?' For the past few years, I have been plagued by this question. Mainly two topics are deeply connected in the question. First, a commentary on the village. Second, the lack of confidence of the local government.

Commentary on the village

First example, an uncle of the village returns from Kathamadou and works as a bolero driver. 14 km of unpaved road daily from Fisling to the village. is People from all over the village, from daily necessities to even a tablet of medicine, have to be carried by their own vehicle. On the other hand, even those returning to the village from Kathmandu, Pokhara and other cities have to wait for hours to bring them to the village. The important aspect is that the ambulance is also his car in case of emergency. But people from all over the village criticize him - even at this age, what is the use of staying in the village?

Second example, another brother runs a business in the village. He has a motorcycle for business convenience. Young people from all over the village who are scattered abroad and towards the city use their motorcycles when they come to the village on vacation. Also, he is responsible for picking up and dropping off the highway. There are few people who do not reach from Sasurali to Mawli sitting on the back of his motorcycle. Fisling, Kurintar, Muglin neighborhood will be normal. He is also in charge of making water pipes in the village and adjusting the settings of the mobile phones. If he is not there, it will be difficult for the people of the village to drink water, light the lamp, use mobile phones. Similarly, it is also under his responsibility to take the people of the whole village to the hospital when they are sick, to take the money sent by his children from abroad from the bank and deliver it from house to house. However, those who go around the village sitting on the back seat of the motorcycle criticize them after returning to the city or abroad - what is the use of staying in the village even at this age?

The example above is a dangerous commentary on the village built by Nepali society. The standard of success has become three annas in the city. The 'three income policy' has made our villages known as unfit places to live. Moreover, the commentary on the understanding of the youth who served in the village was very weak.

Some local governments have also put forward a policy to make houses for migrants. But the policy has not worked. Housing is not the only important aspect, future security, employment, education, health are also related issues. Some time ago, Japan announced that it would give housing and money subsidies to people from the cities to return to the villages. But the people did not return. Therefore, it will be effective only if the local governments of Nepal pay attention to their fundamental aspects and advance the policy of attraction and potential. Otherwise, the imitation policy will not work. It is limited to policy. 

Lack of confidence in local government 

The question of 'when will Kathmandu return?' from the mouths of the people's representatives shows that they do not have confidence in federalism or do not understand federalism or are not interested in federalism. In the question, the lack of confidence that the village cannot support competent people is reflected. The question has become the most dynamic psychology to make people stay in the village and discourage those who want to return. If the local government strengthens self-confidence, the migration of the villages can be stopped to some extent. 

The local government can provide free service to the people by employing skilled human resources to solve practical problems related to people's daily life, such as electricity in tolls, water pipe repair, window and door lock repair. Similarly, health workers can be mobilized regularly. In addition to the service, it also works as a data collector of what kind of patients are in which house. Due to which the people in the village do not leave the village suddenly and employment is created for the youth in the village. The local government can work based on the priority of the needs of its citizens. 

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The local government considers only physical infrastructure as a sign of development. How many kilometers of roads were pitched? How many buildings were built? That alone does not determine the direction of development. How much did the standard of living of the people rise? The saying is also important. For example, near the center of Gandaki Rural Municipality, the situation of Chepang community is miserable. The head and deputy head of the rural municipality talk about communism and socialism. But there is no attempt to find the relationship between socialism and communism within the living standards of the Chepang community. Gandaki Rural Municipality is the largest municipality in Chepang. Chiuri, Chepang and bats are not only culturally but also naturally related. In federalism, the local government has introduced the concept of chiuri garden in the name of chiuri conservation. But there is no record of Chepang becoming the chairman of Chiuri Ghari Forest in Ward No. 6 of Gandaki rural municipality.

Raithane product that could not be legalized 

Gorkha's Gandaki rural municipality has branded Gandaki millet liquor. It was well discussed locally and nationally. When I brought a few bottles of millet liquor to Kathmandu as a gift for my friends in Kathmandu, the pain I had to go through at the Nagadhunga check post was not the least. Due to government policy, Gandaki millet liquor is now limited to home stay guests only.

With the change of 1950, development process started in Nepal in the name of liberalism. Displacement of Raithane products was started in the name of modernizing the agricultural sector. In the name of liberalism, by taking loans from the World Bank, sectors like agriculture, education and health were used in a new way. Courses started to be western style. Commentaries were developed that one becomes educated when one receives western knowledge and one becomes ignorant when one receives local knowledge. There was an awareness that one should not believe in health myths. But without being able to find an alternative to it, the sensitive sector like health ended up being privatized. Which started our Raithane healing system and herbal displacement process. On the whole, liberal policies have swallowed up our Raithane agricultural production, knowledge and skill system. 

It is clear from the above example that locals cannot market their Raithane products easily. Big industrialists are forced to plead for that. As a result, local people cannot become industrialists and are forced to work in big industries. As a result, a situation has arisen where the local government has to be limited only within its municipality.

On the other hand, some local products have not even been introduced to date. You can also find a market for kafal, chiuri, githa, tarul found in the forest. For that, it should be able to taste in the mouth of the common consumer. According to the season, place and environment, the Ward or the municipality can organize a festival of Raithane wild fruits. For example, if Kafal, Chiuri, Githa, Tarul Mahotsav can be held, apart from financial gain, Raithane fruits can also find a place in the market. The local levels have not been able to pay attention to it. Instead of that, there is a growing trend of celebrating festivals. In the name of the festival, multinational companies have managed to taste the drinks of Pardath, Mum, Chowmin and Pizza on the tongues of the villagers. Raithane foods are becoming displaced. The cultural, fairs and festivals celebrated under the banner of multinational companies have not only swallowed Raithane's food, but also the culture. The local government has not been able to stop it yet. On the contrary, there is a trend of multinational companies looking for sponsors.