The Raute community, which once adopted a nomadic lifestyle in the forest and was considered strict in its cultural values, is now distancing itself from both these styles. The researchers conclude that the identity of this community is in danger, especially when various government and non-government organizations do not adopt sensitivity in the name of mainstreaming.

Since this is a sensitive issue related to the existence of the community, it is too late for the state to formulate and follow a concrete policy on how to treat them. In the process, it is necessary to take into account the style adopted for the protection of endangered communities in other countries of the world and the unique characteristics of the Raute community. If it is considered easy to give allowances in the name of protection, it is certain that the community will not benefit, and corruption has also been seen in the allowances themselves.

Therefore, at this time, the state needs to adopt a policy that appropriately facilitates the livelihood process of the Raute community but reduces external dependence. Only in this way will the state's obligations be fulfilled and the long-term interests of the community are also ensured.

Wherever the Raute community goes, arrangements have been made to distribute allowances to them through Gurans Rural Municipality in Dailekh. However, the documents show irregularities such as retaining the names of deceased persons, showing those who were still in the community as dead in a certain year, distributing allowances in the next year, and giving two names to the same person. It has been found that 68-year-old Kashiram Shahi died on 25 Ashad 2075, but social security allowances were being received in his name for seven years.

As per the demand of Gurans Rural Municipality, the National Identity Card and Registration Department has sent Rs 336,000 in the name of Kashiram. There is also a detail that the rural municipality has continuously demanded allowances in the name of Topi Shahi, who died within seven days of his birth, for six years. Similarly, it has been found that the same name has been kept for both male and female genders. For example, Okhar Shahi, who is mentioned in the second number in the details of allowances distributed in 2080/81, and Govinda Shahi, who is mentioned in the 22nd number, are the same person.

When the then Dailekh District Development Committee first distributed social security allowances to the Raute community in 2065, their population was 165. After 17 years, according to the census conducted by the Social Service Center (Sosec) on 13 Falgun 2082, this number has come down to 133. During this period, the state has spent 74.7 million rupees on social security allowance for the Raute community alone.

Government and non-governmental organizations have spent at least 150 million rupees on income generation, mainstreaming, health, etc. Meanwhile, their contact with the state and non-governmental organizations is increasing. Which has also brought about a major change in their lifestyle. Studies have shown that new health challenges have begun to emerge. Even though previous foods like tubers, game, wild grains and fruits have been replaced by junk food like noodles and biscuits, children have become victims of malnutrition.

Despite the activities of government and non-governmental organizations, the number of Rautes has not increased, their lifestyle has not become risk-free, and their traditional lifestyle has not been preserved. Therefore, the policies practiced regarding the Raute community should be reconsidered.

There are a large number of communities in Nepal, like the Raute, who have little contact with the outside world and live in their own culture and traditions. The countries concerned are also taking initiatives to protect them. According to a report by the human rights organization ‘Survival International’, there are at least 196 such communities worldwide that have little contact with the outside world. The Masco Piro of Peru is considered to be the largest of these communities.

To protect them, the Peruvian government has prohibited local residents from not only coming close to them, but also from talking to them. Special initiatives are taken to prevent serious impacts on the social structure and health of such communities. However, in Nepal, in the name of mainstreaming and facilitating lifestyles, the structure and lifestyle of the community itself has been disrupted. It is not appropriate to prevent the impact of modernity or prohibit the collective and individual development of the community. But it is not appropriate to allow it to happen naturally. Excessive external interference should be controlled.