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

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

Commentary on the village

First example, an uncle of the village returns from Kathmandu and works as a bolero driver. From Fisling to the village, he travels 14 km on a dirt road every day. People from all over the village, from daily necessities to even a tablet of medicine, have to be carried by their vehicle. On the other hand, even those returning from cities like Kathmandu and Pokhara have to wait for hours to bring them to their village. Importantly, the emergency ambulance is also his vehicle. But the 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 owns a motorcycle for business convenience. Young people from all over the village who are scattered abroad and towards the city use their motorbikes when they come to the village on vacation. Also, he is in charge of picking up and dropping off the highway. There are few people who don't travel from Sasurali to Mavali on the back of his motorcycle. Fischling, Kurintar, Muglin neighborhood will be normal.

He is also in charge of making water pipes in the village and setting up the lights and mobile phones. If he is not there, it will be difficult for the people of the village to drink water, turn on the lights, and use mobile phones. Similarly, he is responsible for taking the people from the village to the hospital when they are sick, withdrawing the money sent by his children from abroad from the bank and delivering it from house to house. But those who go around the village sitting on the back seat of the motorcycle criticize him 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-way 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 even put forward the policy of making the migrants a home. But the policy has not worked. Housing is not the only important aspect, future security, employment, education, health are also related issues. Not long ago, Japan announced housing and cash grants to help people move from cities to villages. But the man did not return. Therefore, the local governments of Nepal, paying attention to their fundamental aspects, will be effective only if they advance the policy of attraction and potential. Otherwise, a copycat policy will not work. is limited to the policy. 

Local government's lack of confidence 

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 a competent person is reflected. The question has become the most dynamic psychology of those who prefer to stay in the village and discourage those who want to return. If the local government strengthens its confidence, the rural migration can be stopped to some extent.

The local government can provide free service to the public by employing skilled human resources to solve practical problems related to people's daily life, such as electricity in tolls, water pipe repair, and 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. Because of this, the people in the village do not leave the village suddenly and employment is created for the youth in the village. Local governments can work based on the priority of the needs of their citizens. 

The local government considers only physical infrastructure as an index of development. How many kilometers of roads are pitched? How many buildings were built? That alone does not determine the index of development. How much did people's living standards rise? The question is also important. For example, the situation of Chepang community near the center of Gandaki Rural Municipality is miserable.

The head and deputy head of the rural municipality talk about communism and socialism. But there does not seem to be an attempt to find the relationship between socialism and communism within the living standards of the Chepang community. Gandaki Rural Municipality is the majority municipality of Chepang. Chiuri, Chepang and bats are not only culturally but also naturally related. Local in federalism  The government has introduced the concept of chiuri gardens 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. Bringing a few bottles of millet liquor to Kathmandu as koseli for friends in Kathmandu was not the least of the hardships they faced at the Nagadhunga check post. Due to government policy, Gandaki millet liquor is now restricted to homestay guests only.

With the change of 1950, the development process started in Nepal in the name of liberalism. In the name of modernizing the agricultural sector, the displacement of Raithane products was started. In the name of liberalism, the use of the sectors like agriculture, education and health started in a new way by taking loans from the World Bank. The courses became western style. A comment was developed that people become educated when they receive western knowledge and they become ignorant when they receive local knowledge. There was an awareness that one should not believe in health fads.

But without being able to find an alternative to it, a sensitive sector like health ended up being privatized. That started our Raithane treatment regimen and herbal displacement process. Overall, liberal policies have swallowed up our Raithane agricultural production, knowledge and skill systems. The above example shows that the locals cannot easily market their Raithane products. There is a situation where big industrialists are forced to appeal for that. As a result, local people cannot become industrialists and are forced to work in big industries. As a result, the local government has to be limited only within its municipality.

On the other hand, some local products have not even been introduced till date. You can find a market for kafal, chiuri, githa, yam found in the forest. For that, it should be able to bring the taste to the mouth of the common consumer. Wards or municipalities can organize fairs and festivals of Raithane wild fruits according to the season and environment. For example, if Kafal, Chiuri, Githa, Tarul Mahotsav can be held, economic gains can also be made from it, and Raithane fruits can also find a place in the market. Local levels have not been able to pay attention to it.