Showing posts with label Development. Show all posts
Showing posts with label Development. Show all posts

Sunday, May 10, 2026

Nepal Unplugged: Join the Conversations on Nepal’s Development & Wellness

 Nepal Unplugged: Join the Conversations on Nepal’s Development & Wellness

Breaking the Curse of Plenty: From Remittance Economy to Retention Economy [Part 2 – Why the System Must Change]

The Unintended Consequences of a Remittance Economy—and Why Nepal’s Future Hinges on a Retention Economy

Dr. Alok K. Bohara, April 3, 2026

 

 

 

 

As we strengthen support for our migrant workers and engage our diaspora, we must also build an economy that gives our people a real choice to stay—shifting from a remittance economy to a retention economy. This warrants special attention, given the fast-changing geopolitical landscape around the world, particularly in the Middle East.

The newly opened parliamentary session offered a revealing snapshot of Nepal’s current moment. There were gestures of significance—the elevation of a non-Khas-Arya Nepali to a position of power through popular choice, and a formal acknowledgment of historical injustice toward Dalit communities. These are important signals. They speak to a deepening of inclusion and a willingness to confront the past.

Much of the discussion that followed turned to plans and policies—how to ease the lives of migrant workers, how to mobilize diaspora investment, how to curb corruption, and how to respond to emerging global uncertainties. These are necessary conversations.

Yet something important was missing.

While we continue to improve the systems that support outward migration and external inflows, there has been far less attention to a more fundamental question: how do we build an economy that can retain its people? We cannot keep sending our human capital to build other nations while expecting a vibrant and resilient economy at home. In fact, this is likely to breed perverse incentives, as some research has indicated—what I refer to as its unintended consequences.

In any case, this essay builds on an earlier note on Nepal’s Fourth Century, which outlined the “what, how, and where.” It turns to a related question—one that may deserve greater attention in the days ahead: why the system must change, and why the shift from a remittance economy to a retention economy is central to that transition.

There is, of course, a degree of caution as well. The pace of recent actions has been swift, and moments of rapid change often benefit from continued reflection and communication. As decisions move forward, it may be equally important to ensure that the public understands the thinking behind them—so that clarity comes from leadership rather than from competing narratives. In that spirit, a brief weekly address from the Prime Minister directly to citizens could be beneficial.

Still, there is a sense that something new is in the air. The early signals from Nepal’s new government—from its 100-point reform agenda to a series of swift administrative moves—reflect energy, urgency, and a willingness to act. Long-stalled issues are being revisited, processes are being streamlined, and the system appears to be moving with a speed not seen in some time.

Moments like this—of hope and caution, of excitement and trepidation—are filling the air. It brings to mind a song by Bob Dylan.

“Blowin’ in the Wind” became an anthem of the 1960s civil rights movement. It did not introduce new ideas. It gave voice to what people were already sensing—signals that were present, circulating, and waiting to be acknowledged.

Change, when it comes, often feels sudden. Nervousness is natural, but hope and expectations also linger for some time—often referred to as the honeymoon period for a new government.

Nepal today carries such a moment.

For decades, the “signals” have been in the air. Seven constitutions in seven decades. Governments rising and falling in rapid succession. Nearly 30 prime ministers in as many years—often in a revolving-door, musical-chair fashion. At the same time, families making plans around migration, villages slowly emptying, and young people preparing to leave rather than to build. These are not separate events. They are connected expressions of a system that has struggled to hold together.

That system is often described as a remittance economy.

But this is more than a label. It is a structure—with unintended consequences.

A System Built on Outflow

Over time, Nepal has built an economy that is very effective at sending people out and bringing money back. Much less attention has gone into building an economy that can absorb those same people at home. One of the country’s most valuable resources—its human capital—has increasingly been directed outward.

This has had consequences.

The Unintended Consequences

As labor and talent move abroad, domestic sectors are left thinner. Agriculture struggles to modernize. Industry remains shallow. Local enterprise finds it harder to grow. In economic terms, this has some resemblance to what economists call Dutch Disease, where one dominant inflow weakens other sectors.

But the deeper issue goes beyond sectoral imbalance.

It is closer to what has been described in political economy as the “resource curse” or the “paradox of plenty” (Terry Lynn Karl; Michael Ross). When economies depend heavily on a single external source of income, they often diversify less, institutions weaken, and systems begin to organize around control and distribution rather than production. A perverse incentive begins to emerge, where elites start competing for access to these remittance deposits.

Granted, Nepal is not an oil economy. But remittance, as a dominant external inflow, creates similar pressures.

When a large share of national income comes from outside, the internal system begins to reorganize itself—not around production, but around managing and accessing those inflows. Over time, this is reinforced by a political economy that has, often unintentionally, facilitated the large-scale exodus of able-bodied manpower. What begins as a coping strategy gradually creates perverse incentives at home: it becomes easier to sustain consumption through external earnings than to build productive capacity domestically. It also becomes easier to issue policy and programmatic prescriptions for quick results than to do the hard work of building an industrial base.

From Production to Flow Management

In effect, value is generated outside, while the system inside organizes itself around its distribution, circulation, and control. In a quiet way, this begins to resemble a wealth-pump economy—where effort and capabilities are exported from the country, and the imported “income” circulates upward through consumption, real estate, and elite lifestyles rather than broad-based production.

This is where an extraction–control nexus takes shape. Value is created outside. Control (of institution and polity) is exercised inside to capture the imported income.

Banks orient toward remittance flows and consumption. Training centers for language and overseas skills expand across cities and towns. Service industries grow around preparing people to leave. Political actors extend their reach outward—organizing diaspora networks, building party presence abroad, and maintaining ties that connect to these external flows.

None of this is necessarily by design.

But these are the unintended consequences of the system we have built.

Over time, this changes incentives.

It becomes easier to compete for access than to create value domestically. Networks begin to matter more than productivity. Gradually, the system fills up with actors whose role is to manage, distribute, and control flows rather than to produce. The culture of bichaulia and commission-based networks expands throughout the system, with the polity political actors often taking the lead.

When Elites Multiply and Production Shrinks

This is where we begin to see elite overproduction—a concept where the number of aspirants to elite positions grows faster than the number of productive opportunities available.

Today, Nepal has roughly 36,000 political office holders, while the base of entrepreneurs and productive enterprises remains relatively thin. The imbalance is not just numerical—it reflects how opportunity is structured.

Implications for Democracy and Development

The implications go beyond economics.

In systems where income depends less on domestic production and more on external inflows, the link between citizens, work, and governance weakens. Accountability softens. Patronage strengthens. The system leans toward distribution over performance.

Over time, this makes it harder for a healthy, participatory democracy to deepen and sustain itself.

Many of these effects have been in the air for years.

What we are seeing today—the political churn, the public frustration, the search for new leadership—can be understood as the result of these accumulated pressures finally surfacing.

That is why this moment matters —hope and energy.

The Shift: From Remittance to Retention

The question is not whether remittance is good or bad. The question is whether it should remain at the center of Nepal’s economic model. What is needed now is a shift: From a remittance economy to a retention economy.

A retention economy asks a simpler question:

How do we create enough opportunity at home so that people have a real choice to stay?

This means building domestic absorption capacity—an economy that can productively use its own people, skills, and resources.

In practical terms, this requires reconnecting what Nepal already has. Agriculture, culture and tourism, and energy need to work together, not separately. The Higher Education sector needs to link with local opportunity, so that skills match real economic activity. And policies need to support those who want to build, produce, and invest within the country.

None of these ideas are new. What has been missing is alignment and follow-through—or a Fourth Century vision.

The new leadership now has a narrow but important window. The task is not just to move faster, but to move differently—to shift the system away from extraction and toward production.

Toward an economy that does not mainly send its people out, but one that gives them a reason to stay—and build.

In a quiet way, the system we have built on exporting manpower has become a victim of its own success. That success comes with a risk.

That is, this dependence creates an additional layer of vulnerability. When a large share of national income is tied to external labor markets, shocks beyond Nepal’s control—geopolitical tensions, economic slowdowns in host countries, or sudden policy shifts—can quickly ripple back home. The recent uncertainties in the Middle East are a reminder of how exposed such a system can be. What appears as a steady inflow can, in moments of disruption, reveal itself as a fragile lifeline.

The bottom line is that we cannot build a strong and resilient economy by exporting our people. At some point, we have to start keeping them—and building here.

Dr. Alok K. Bohara, Emeritus Professor of Economics at the University of New Mexico, writes as an independent observer of Nepal’s democratic evolution through the lens of complexity and emergence science. His systems-policy essays on Nepal’s socio-economic and political landscape appear on Nepal Unplugged.

Saturday, April 04, 2020

Why culture is vital in a nation's development


Why culture is vital in a nation's development
When we use the word culture, what does it convey to us? Traditions and customs come closer to our perceptions.
By 
Oscar Kimanuka, The New Times
Published : August 12, 2016
When we use the word culture, what does it convey to us? Traditions and customs come closer to our perceptions.
The Oxford Dictionary defines culture as “the quality of enlightenment and refinement arising from an acquaintance with and concern for what is regarded as excellent in arts, letters, manners, the sum total of the ways of living built up by a group of human beings and transmitted from one generation to another”.
Thus a person can be described as being cultured or uncultured.
Culture is one of the main pillars of development and sustenance of communities and no society can progress in its absence. It is the identity where common values, attitudes, preferences, knowledge are attributed to the behaviour in a particular social group, and has a positive influence on social development in any given country.
Traditional celebrations are some of the core aspects of any culture. Whether it is a wedding, a harvest festival, a religious holiday, or a national observance, our celebrations are woven tightly into our overall cultural identity. Celebrating our traditions offers an excellent opportunity for intercultural exchange and understanding.
The undertakings contribute to an increase in the intellectual potential and build conscious, open and tolerant society.
Last week, Rwanda celebrated the annual national harvest day, locally known as Umuganura, the first-fruit festival which is one of Rwanda’s ancient royal rituals. The event went along with one of the biggest unrivalled biennial African dance festival, Pan-African Dance Festival (FESFAD).
The events took five days celebrating Africa’s unique cultures under the theme “Culture, the cornerstone of development”. A number of countries participated showcasing their rich cultural dances alongside Rwandan famous cultural dance troupes.
Cultural events are fun, entertaining and educative. They allow individuals to integrate physically and mentally. It has been noted at many levels of society that a dynamic cultural sector is a requirement for a well-functioning public sphere with arenas for critical debate and the exchange of ideas.
Identity expressed through culture is a necessity for all human development. It creates the fundamental building blocks in our personality and in the ties that link us to communities and nations.
The quality of our lives depends, to a great extent, on our being able to take part in, and benefit from our culture. We instinctively know, with no need for explanation, that maintaining a connection with the unique character of our historic and natural environment, with the language, the music, the arts and the literature, which accompanied us throughout our life, is fundamental for our unity by providing a sense of who we are.
There is an intrinsic value of culture to a society, irrespective of its place in the human development index, which is apparent to everyone and which makes it a prerequisite consideration for any development.
A growing number of authors also seem to agree that economic growth will take more than an infusion of investment capital, more than an import of the latest technology, even more than dependable political and economic institutions. A constellation of cultural values suited for modern business seems to be a critical ingredient for any progression.
Culture is a powerful driver for development, with community-wide social, economic and environmental impacts. Peoples’ lifestyles, individual behaviour, consumption patterns, values related to environmental stewardship and our interaction with the natural environment are mostly influenced by their cultures.
If development can be regarded as the enhancement of our living standards then efforts geared to development cannot ignore culture. Interventions that are responsive to the cultural context and the particularities of a place and community, and advance a human-centered approach to development, are most effective, and likely to yield sustainable, inclusive and equitable outcomes.
The role of culture in creating green jobs, reducing poverty, making cities more sustainable, providing safe access to water and food, preserving the natural resources such as forests, and strengthening the resilience of communities in the face of disasters, is truly major and irreplaceable.
Politically, culture plays a natural part in a development policy that is serious about human rights. A free and strong cultural sector will promote other rights and values such as freedom of expression, diversity and debate about needs in society. Culture ensures unity during crisis, influences identity, debate and dialogue. It is important for nation building and for peace and reconciliation.
Culture lays essential foundation for other political rights and is equally important in the link between the ancient and modern democratisation. The modern democracy that we have is an extension of what our forefathers or rulers established. The whole process of organisation of states during and after the colonialism would have been easy were it not for prior existing structures.
Rwanda is one of the countries on planet earth that have great cultural attributions. It is needless to say that our tremendous efforts and achievements to date have been greatly influenced by the culture of kindness, hard work, self determination, unity, common purpose as well as our arts, music and firm traditional values.
These have been absolute pillars of our solidarity and development. As the late Secretary General of the United Nations, Dag Hammerskjold, once said, “If we go to the root of the matter, it is our concept of death that decides our answers to all the questions which life poses”.


Thursday, January 16, 2020

तुइनकै भर


तुइनकै भर
मंसिर २१, २०७६मनोज बडू
(दार्चुला) — व्यास गाउँपालिकाको धौलाकोटभन्दा माथिको क्षेत्रबाट सदरमुकाम पुग्न महाकाली नदी तर्नुपर्ने हुन्छ नेपाल–भारत सीमा नदी महाकाली वारपार गर्नु परे स्थानीय बासिन्दालाई जोखिम मोलेर तुइन तुर्नको विकल्प छैन गर्भवतीलेसमेत तुइनबाटै वारपार गर्नुपर्ने भएकाले उनीहरूले झन् धेरै जोखिम मोल्नुपर्ने बाध्यता छ
झोलुंगे पुल निर्माण गरी तुइन विस्थापित गर्ने सरकारी घोषणा भए पनि दार्चुलाका बासिन्दाले तुइनकै भरमा खोला र नदी तर्नुपर्ने अवस्था हटेको छैन ०७२ असोजमा पहिलोपटक प्रधानमन्त्री भएका बेला केपी ओलीले वर्षभित्र देशभरका तुइन विस्थापित गर्ने निर्णय सुनाएका थिए तर उक्त निर्णय अहिलेसम्म कार्यान्वयन हुन सकेको छैन व्यास गाउँपालिकाका आधा दर्जन बढी ठाउँबाट स्थानीयले तुइनकै सहायताले महाकाली तर्दै आएका छन् विगतदेखि नै भारतीय बाटो प्रयोग गरी सदरमुकाम आउजाउ गर्ने व्यवसायीले सकसपूर्ण तुइन यात्रा गर्नुपर्ने बाध्यता कायमै छ

आफ्नै देशको बाटोबाट सदरमुकाम पुग्न २ दिन लाग्छ तुइनको सहायताले महाकाली तरेर भारतीय सडक मार्गबाट एक दिनमै सदरमुकाम पुगेर फर्किन सकिन्छ,’ व्यास गाउँपालिका २ दुम्लिङका दिपेन बुढाथोकीले भने, ‘भारतबाट गए एक दिनमै सदरमुकामको काम सकाएर घर पुगिने हुँदा जोखिम मोलेर तुइन प्रयोग गर्नुपरेको हो।’ सरकारी कामकाज गर्न सदरमुकाम आउदा होस् वा व्यास गाउँपालिकाको केन्द्र सुन्सेरासम्म जान पनि तुइन प्रयोग गर्दा छोटो समयमै आफ्नो काम सकिन्छ चाँडो गन्तव्यमा पुग्न सकिने हुँदा तुइन तरेर जोखिम मोल्नुपरेको उनले बताए

व्यास क्षेत्रका नेपालीहरूले भारतका विभिन्न ठाउँमा जान र जिल्ला सदरमुकाम पुग्न भारतको बाटो प्रयोग गरी आउन तुइनहरू बनाइएका हुन् व्यास गाउँपालिका , तिगरमा नेपाल–भारत जोड्ने झोलुंगे पुल निर्माण भए पनि त्यसभन्दा माथिल्लो क्षेत्रमा अझै तुइनबाटै आउजाउ भइरहेको छ तिग्रममा झोलुंगे पुल बनेपछि बडूगाउँ, बसेडी, तिग्रमनजिक महाकाली नदीमाथि लाग्ने तुइन विस्थापन भएका छन् यो पुलबाट व्यास गाउँपालिका वडाका बासिन्दालाई आउजाउमा सहज हुन्छ यहाँ पुल नबन्दासम्म माथिल्लो क्षेत्रमा जस्तै यहाँका स्थानीय जोखिमपूर्ण तुइन प्रयोग गर्दै आएको व्यास गाउँपालिका ६ बसेडीका रमेशराज भट्टले बताए तिग्रममा पुल बनेपछि वारिपारि गर्न सहज भएको त्यसअघि तुइनबाट खसेर धेरैले अकालमै ज्यान गुमाएको उनले बताए

यस्तै हिउँदमा महाकाली
नदीमा पानीको सतह कम हुँदा धेरै समस्या नहुने भएपनि वर्षातको समयमा निकै समस्या हुने गर्छ व्यासका स्थानीयहरूले खाद्यान्न सामग्रीदेखि दैनिक उपभोग्य सबै समानहरू तुइनबाटै ढुवानी गर्ने गरेका छन् सबै सामग्रीहका लागि उनीहरू भारतकै भर पर्नुपर्ने बाध्यतामा छन् यहाँका ासिन्दा किनमेल गर्ने बजार क्षेत्रसमेत भारतनजिक पर्ने भएकाले त्यहाँबाटै सामग्रीहरू खरिद गरी तुइनबाट तार्ने गरेको स्थानीयले बताएका छन्

व्यास गाउँपालिका ४, महगाउँस्थित महाकाली नदीमाथि २ वटा तुइन लगाइएका छन् सुन्सेरा, मडगाउँ, डोकटलगायत गाउँका स्थानीयले दैनिक नेपाल–भारत आउजाउ गर्छन् त्यस्तै वडा का बासिन्दा डोकट बत्तीघाटमा तुइन लगाएर महाकाली वारिपारि गर्दै आएका छन् व्यास गाउँपालिकाका सबै वडामा / स्थानमा तुइन लगाइएका छन् वडा , , , ४ र ५ का विभिन्न ठाउँमा तुइन लगाइएको छ पहिले दुहु गाउँपालिकाका स्थानीय पनि तुइन तरेर आउजाउ गरे पनि अहिले सडक सञ्जाल जोडिएपछि तुइनको दु:ख हटेको छ

भारत निर्भरताले तुइन बाध्यता
मसिनो २/३ पाला (पाल्ता) को ग्याबिन जाली बुन्ने डोरीजस्तै तारमा बाँदरले जस्तै उल्टो गरी हिँड्नुपर्छ वारिपारि काठको खामोमा तारलाई अड्याएर ्थानीय बासिन्दा नदीमाथि तुइन लगाउँछन् कतिबेला तार चुड्छि भन्ने मन मनै डर पलाएकै हुन्छ तुइन तरेर पारि पुगेपछि ठूलो युद्ध जिते जस्तो लाग्ने गरेको व्यास गाउँपालिका नाजीकी जानकी धामी बताउँछिन्

नजिकमा बजार नभएकाले दैनिक उपभोग्य सामानदेखि अन्य आवश्यक लुगा खरिद गर्न सदरमुकामै जानै पर्ने अवस्था छ यहाँबाट सदरमुकाम पुग्न अरुलाई जस्तो सहज छैन बादरले जस्तै उल्टोगरि महाकाली माथि तुइन तरेर मात्रै सदरमुकाम पुगिन्छ व्यासका बासिन्दाले उहिल्यैदेखि खेप्दै आएको समस्या हो यो

सदरमुकाम जाने दिन नजिकै जाँदा अघिल्लो दिनदेखि नै तुइन कसरी तर्ने भन्ने पीर हुन्छ,’ धामीले भनिन्, ‘महिला भएर होला तुइन तर्न धेरै असहज हुन्छ तर तुइन नतरे बालबच्चा भोकै राख्नुपर्छ।’ घरमा लोग्ने मान्छे नहुँने महिलाहरूले सदरमुकाम आउजाउ गर्ने बाध्यता रहेको उनले सुनाइन् स्थानीयस्तरमा भरपर्दो बजार नहुँदा यहाँका बासिन्दा दैनिक उपभोग्य सामानदेखि अन्य सरसमान किन्न नजिकको सीमावर्ती भारतीय बजार र सदरमुकामै पुग्नुपर्छ भारतीय बजार जानेहरू पांगला, गस्कु, तवाघाट, जिउती, धारचुलालगायत बजार धाउने गरेको बताउँछन्

व्यासको अधिकांश भूभाग
हिमाली क्षेत्र र केही उच्च पहाडी क्षेत्रमा पर्ने हुँदा खेतीपातीबाट उब्जानी न्यून छ यहाँका बासिन्दा भारतीय बजारमा निर्भर छन् व्यासका १३ हजार बढी जनसंख्यालाई १२ महिना खान पुग्ने गरी खेतीपाती नभएको यीमध्ये प्रतिशत परिवारलाई स्थानीय उत्पादनले वर्ष भरिलाई खान पुग्दैन बाँकी जनसंख्याले सबैले भारतीय बजारको दैनिक उपभोग्य सामान खरिद गरी गुजारा चलाउँदै आएका छन्

कम उब्जानी हुने खेत भएकाले आफ्नो पुर्ख्योली खेतबाट राम्रो बाली पाएको वर्ष जेनतेन २/साढे २ महिनालाई पुग्छ,’ व्यास गाउँपालिका ४ सुन्सेराका नवराज भट्टले भने, ‘मध्यम खेत भएको परिवारले बढीमा ३ महिना खान पुग्छ बाँकी सबै परिवारले भारतीय खाद्यान्नमा भर पर्नुपर्ने बाध्यता ।’

दैनिक ज्यालादारीमा मजदुरी गर्न भारत
व्यासका अधिकांश परिवारले दैनिक ज्यालादारीमा मजदुरी गरेर घरधन्दा चलाउने गरेका छन् स्वदेशमा ज्यालादारीमा मजदुरीसमेत कम पाइने भएकाले यहाँका अधिकांश घरपरिवारबाट मजदुरी गर्न सीमावर्ती बजारहरूमा जाने गरेका व्यास गाउँपालिका मालका स्थानीय हरकसिंह कार्की बताउँछन् उनले भने, यहाँका स्थानीयले १/२ महिनाजति यार्सालगायत जडीबुटी संकलन गर्ने र बाँकी समयमा भारतमै मजदुरी गरी कमाइ गर्छन्

युवाजति भारततिर
बडुवाल टोलका कालु सुनार २८ वर्ष पुगे उनी १५ वर्षकै उमेरदेखि रोजगारीका लागि भारततिर जान थालेका हुन् गुजरातको होटेलमा काम गर्ने उनी वर्षमा एकपटक महिनादिनको बिदामा आउँछन् पारिवारिक अवस्था कमजोर भएकाले उनी कक्षामै पढाइ छाडेर छिमेकीसँगै काम खोज्दै गुजरात पुगेका हुन् मासिक हजार भारुबाट काम सुरु गरेको उनले अहिले २०/२२ हजारसम्म कमाइरहेका छन्

बडुवाल टोलका अधिकांश युवा रोजगारीका लागि भारततिरै पसेका छन् उनका अनुसार हरेक घरबाट एक/दुई जना कम्तीमा पनि भारत जाने गरेका छन् उनीहरूको पहिलो रोजाइ गुजरात नै हुने गर्छ त्यसपछि कतिपय मुम्बई पनि जाने गरेका छन् ‘मुम्बईमा पनि दोधारा–चाँदनीका धेरै युवा काम गर्छन्,’ बडुवाल टोलका लक्ष्मण पोखरेलले भने, ‘यहाँबाट गएकामध्ये धेरैले हीराको कारिगर र होटेल लाइनको काम सिकेका छन्।’

घाँस दाउरा पनि भारतबाटै
६५ वर्षीय मीना क्षत्री बिहान सबैरै उठेर गाउँलेसँगै नजिकै रहेको भारतको जंगलमा जान्छिन् वनबाट घाँस दाउरा ल्याएर दिउँसो मात्रै फर्किन्छिन् त्यसपछि खानपिनदेखि घरको अरू काम गर्छिन् खेतीपातीको समयबाहेक उनको दैनिकी यसरी नै चल्ने गरेको

प्रकाशित : कान्तिपुर, मंसिर २१, २०७६ १२:४३


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