In Nepal‘s context, concepts like 'development' and 'prosperity' are two age-old (suppressive Rana oligarchy, uni-Panchayat regime and its aftermath) mirages chased by rulers for the ruled ones almost seem to be unattainable. Nevertheless, the mirages of 'development' and 'prosperity' can be materialized when one readily changes his/her antediluvian attitude of fatalism (Bista 1991) and low work ethics. In a recent political paradigm shift from unitary monarchism-oligarchy to multi-party federalism, those two mirages have again been reiterated as Nepalese people's dream and discourse (claimed as Oli-vision) in political arena. In our recent practice, federalism is in its infancy and as a form of government may not matter much first about separating or devolution of political power more effectively, avoiding the power concentration and bringing government responsibilities closer to the citizens. In fact, what acutally matters is its action-oriented effective implementation for separating 'development' from 'fatalism' before it turns frequently into a vicious nightmare. Thus, this paper aims to explore some pertinent aspects or preconditions/hindrances of implementing federalism effictively for achieving the aforesaid goal of 'development' and 'prosperity' within our prevalent general socio-political and bureaucratic trend of 'Balaram syndrome' (a metaphor of ethical degradation of mankind), 'bholi' and 'chiya' syndrome, 'sida-bida' syndrome, nepotism, cronyism, medieval mindset, malpractices of blind capitalism and absence of good governance. In this paper, my main point of departure in methodological tool as such is a closer observation of socio-political trends in Nepalese society and its relevant literature.
{"title":"Aspects of Federalism Implementation for Development and Prosperity","authors":"Lal-Shyãkarelu Rapacha","doi":"10.3126/mef.v8i0.22441","DOIUrl":"https://doi.org/10.3126/mef.v8i0.22441","url":null,"abstract":"In Nepal‘s context, concepts like 'development' and 'prosperity' are two age-old (suppressive Rana oligarchy, uni-Panchayat regime and its aftermath) mirages chased by rulers for the ruled ones almost seem to be unattainable. Nevertheless, the mirages of 'development' and 'prosperity' can be materialized when one readily changes his/her antediluvian attitude of fatalism (Bista 1991) and low work ethics. In a recent political paradigm shift from unitary monarchism-oligarchy to multi-party federalism, those two mirages have again been reiterated as Nepalese people's dream and discourse (claimed as Oli-vision) in political arena. In our recent practice, federalism is in its infancy and as a form of government may not matter much first about separating or devolution of political power more effectively, avoiding the power concentration and bringing government responsibilities closer to the citizens. In fact, what acutally matters is its action-oriented effective implementation for separating 'development' from 'fatalism' before it turns frequently into a vicious nightmare. Thus, this paper aims to explore some pertinent aspects or preconditions/hindrances of implementing federalism effictively for achieving the aforesaid goal of 'development' and 'prosperity' within our prevalent general socio-political and bureaucratic trend of 'Balaram syndrome' (a metaphor of ethical degradation of mankind), 'bholi' and 'chiya' syndrome, 'sida-bida' syndrome, nepotism, cronyism, medieval mindset, malpractices of blind capitalism and absence of good governance. In this paper, my main point of departure in methodological tool as such is a closer observation of socio-political trends in Nepalese society and its relevant literature.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"34 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125681300","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Governance and justice strengthen systems in order to support security, economic, politics and socio-cultural progress in the country. Nepal since ancient period of Kirats, Lichhavis, Mallas to Shah to Rana period, to Panchayat system to republican democratic state governance and justice make our civilizations more accountable, transparent, inclusive, efficient and participative. Yet they are inadequate for reflecting development and prosperity. Nepal is the first country in the history of Asia to have made the most comprehensive code of law and justice called Manab Nyayasastra (the code of human justice). Also the first country to practice natural justice –jasko pap usko gardan (one who commits crime is liable to face the punishment). Dharma in the past was one of the method to enhance governance and justice whereas the transparency, accountability, management of human, natural, economic and financial resource and equity promote governance in the federal system in the present days. The paper aims at presenting critical appraisal of governance and justice since period of Dharmasastra to modern federal republican state. It highlights with diverse stakeholders involved in education, human rights, equity, inclusion and empowerment initiatives in federal republican state. Dharma was pillar in the past whereas equity, equality, transparency, accountability, rule of law and inclusion are grains of modern concept of governance and justice.
治理和司法加强了制度，以支持该国的安全、经济、政治和社会文化进步。尼泊尔从古代的基拉特、利哈维斯、马拉斯、沙阿到拉纳时期，从潘恰亚特制度到共和民主国家治理和正义，使我们的文明更加负责任、透明、包容、高效和参与。然而，它们不足以反映发展和繁荣。尼泊尔是亚洲历史上第一个制定了最全面的法律和正义法典的国家，称为Manab Nyayasastra(人类正义法典)。也是第一个实行自然正义的国家-jasko pap usko gardan(犯罪的人有可能面临惩罚)。佛法在过去是加强治理和正义的一种方法，而在今天的联邦制度中，透明度、问责制、对人、自然、经济和财政资源的管理以及公平促进了治理。本文旨在对近代联邦共和国家自达摩寺以来的治理与正义进行批判性评价。它突出了联邦共和州参与教育、人权、公平、包容和赋权倡议的不同利益相关者。佛法是过去的支柱，而公平、平等、透明、问责、法治和包容是现代治理和正义概念的核心。
{"title":"Critical Appraisal of Governance and Justice: Then and Now in Nepal","authors":"Lokindra Hari Bhattarai","doi":"10.3126/MEF.V8I0.22442","DOIUrl":"https://doi.org/10.3126/MEF.V8I0.22442","url":null,"abstract":"Governance and justice strengthen systems in order to support security, economic, politics and socio-cultural progress in the country. Nepal since ancient period of Kirats, Lichhavis, Mallas to Shah to Rana period, to Panchayat system to republican democratic state governance and justice make our civilizations more accountable, transparent, inclusive, efficient and participative. Yet they are inadequate for reflecting development and prosperity. Nepal is the first country in the history of Asia to have made the most comprehensive code of law and justice called Manab Nyayasastra (the code of human justice). Also the first country to practice natural justice –jasko pap usko gardan (one who commits crime is liable to face the punishment). Dharma in the past was one of the method to enhance governance and justice whereas the transparency, accountability, management of human, natural, economic and financial resource and equity promote governance in the federal system in the present days. The paper aims at presenting critical appraisal of governance and justice since period of Dharmasastra to modern federal republican state. It highlights with diverse stakeholders involved in education, human rights, equity, inclusion and empowerment initiatives in federal republican state. Dharma was pillar in the past whereas equity, equality, transparency, accountability, rule of law and inclusion are grains of modern concept of governance and justice.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"108 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131901368","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Nepal has entered into a federal political structure with 7 provincial governments and 753 local municipalities (rural and urban). There is a paucity of evidence on the status of resources available in the seven provincial governments without which, estimation of resource gap and potentials of these provincial governments for appropriate policy interventions remains elusive. In this paper, we have prepared a resource map of the provincial governments and developed a resource index so that we can rank the provinces using the index. The resource index includes the dimensions of human resource (population), natural resource (arable land, forest coverage and water resources) and financial resources (tax revenue generated per person and GDP per capita). Our findings suggest that there is a high disparity of resource availability in seven different provinces. Provinces 6 and 7 located in the mid and far western regions are found developmentally challenged with low revenue collection and high poverty rate and migration. Provinces 2 and 5 have high levels of resources, wastage and inefficiency. Province 4 is found to be outstanding in terms of efficient resource use and knowledge, and if supported with more resources possesses high chance of becoming the role model province in Nepal.
{"title":"Resource Mapping and Indexing of Federal Provinces of Nepal: An Analysis","authors":"C. Pandey, Niraj Poudyal, Dipesh Khadka","doi":"10.3126/MEF.V8I0.22437","DOIUrl":"https://doi.org/10.3126/MEF.V8I0.22437","url":null,"abstract":"Nepal has entered into a federal political structure with 7 provincial governments and 753 local municipalities (rural and urban). There is a paucity of evidence on the status of resources available in the seven provincial governments without which, estimation of resource gap and potentials of these provincial governments for appropriate policy interventions remains elusive. In this paper, we have prepared a resource map of the provincial governments and developed a resource index so that we can rank the provinces using the index. The resource index includes the dimensions of human resource (population), natural resource (arable land, forest coverage and water resources) and financial resources (tax revenue generated per person and GDP per capita). Our findings suggest that there is a high disparity of resource availability in seven different provinces. Provinces 6 and 7 located in the mid and far western regions are found developmentally challenged with low revenue collection and high poverty rate and migration. Provinces 2 and 5 have high levels of resources, wastage and inefficiency. Province 4 is found to be outstanding in terms of efficient resource use and knowledge, and if supported with more resources possesses high chance of becoming the role model province in Nepal.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132391502","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Federalism has been constitutionally uniting separate political communities in a limited by encompassing political community (Kincaid and Tarr 2005). Federalism as a mode of governance is concerned with combining 'self-rule and shared rule' (Elazar, 1987), where by the constituent members of the federal union can govern themselves autonomously while they and their citizen also participate together in the common national governing regime, which is autonomous within its sphere of constitutional authority (Kincaid, 2011). Federalism is the extreme form of decentralization. Similarly, corruption is defined as exercise of official powers against public interest or the abuse of public office for private gain. Corruption is a symptom of degeneration of the relationship between the state and the people, characterized by bribery, extortion and nepotism (Altas, 1968). Similarly, Sen (1999) defines corruption or corrupt behavior as "the violation of established rules for personal gains and profits". This article tries to explore the relationship among federalism, decentralization and corruption. My finding is: constitutional, political and spatial decentralization is very strong and fiscal decentralization is very weak in Nepal. Fiscal decentralization plays vital role to improve quality of governance. However, lack of proper fiscal decentralization and highly constitutional, political and spatial federalism or decentralization promote corruption in the local level. Similarly the monitoring mechanism and vertical controls system are very weak in Nepal. It shows that the localization process motivate to corrupt behavior among public authorities.
{"title":"Decentralization and Corruption: Does Decentralization Lead to Corruption in Local Level in Nepal?","authors":"D. Ghimire","doi":"10.3126/MEF.V8I0.22438","DOIUrl":"https://doi.org/10.3126/MEF.V8I0.22438","url":null,"abstract":"Federalism has been constitutionally uniting separate political communities in a limited by encompassing political community (Kincaid and Tarr 2005). Federalism as a mode of governance is concerned with combining 'self-rule and shared rule' (Elazar, 1987), where by the constituent members of the federal union can govern themselves autonomously while they and their citizen also participate together in the common national governing regime, which is autonomous within its sphere of constitutional authority (Kincaid, 2011). Federalism is the extreme form of decentralization. Similarly, corruption is defined as exercise of official powers against public interest or the abuse of public office for private gain. Corruption is a symptom of degeneration of the relationship between the state and the people, characterized by bribery, extortion and nepotism (Altas, 1968). Similarly, Sen (1999) defines corruption or corrupt behavior as \"the violation of established rules for personal gains and profits\". \u0000This article tries to explore the relationship among federalism, decentralization and corruption. My finding is: constitutional, political and spatial decentralization is very strong and fiscal decentralization is very weak in Nepal. Fiscal decentralization plays vital role to improve quality of governance. However, lack of proper fiscal decentralization and highly constitutional, political and spatial federalism or decentralization promote corruption in the local level. Similarly the monitoring mechanism and vertical controls system are very weak in Nepal. It shows that the localization process motivate to corrupt behavior among public authorities.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"96 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121616909","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Politics has become a frustrating social activity for many young people. However, there is no escape from it: the only choice in democratic society is between ―good‖ politics and ―bad‖ politics. The performance of ―independent‖ media, our cultural and social norms, some constitutionals provisions, liberalism and cynicism are among those principal factors that are responsible for the alienation of you from politics. Federal structure, in the meantime, has encouraged the youth to engage in politics. In a federal-democratic society, youth needs to possess critical and deliberative mind to make politics meaningful and productive. This paper explores the roles youth can play in strengthening federal democracy in Nepal.
{"title":"Role of Youth in Strengthening Parliamentary Federal Democracy in Nepal","authors":"K. Prasai","doi":"10.3126/MEF.V8I0.22440","DOIUrl":"https://doi.org/10.3126/MEF.V8I0.22440","url":null,"abstract":"Politics has become a frustrating social activity for many young people. However, there is no escape from it: the only choice in democratic society is between ―good‖ politics and ―bad‖ politics. The performance of ―independent‖ media, our cultural and social norms, some constitutionals provisions, liberalism and cynicism are among those principal factors that are responsible for the alienation of you from politics. Federal structure, in the meantime, has encouraged the youth to engage in politics. In a federal-democratic society, youth needs to possess critical and deliberative mind to make politics meaningful and productive. This paper explores the roles youth can play in strengthening federal democracy in Nepal.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121820546","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Many development practitioners, academicians, development institutions and organizations, are attempting to discover the characteristic of resilience in Nepal. The issue of disaster resilience got its prominence in Nepali scholarship after the 2015 earthquake. The people of Nepal today, are visible to perpetual disaster events and profound vulnerability to the disaster, which was already there. Disaster incidents are increasing day by day, due to natural hazards such as landslides, floods, and human-induced activities like road accidents, fire, etc. But these consequences are not merely natural events; they are social events as well. The deaths of people, injuries, and property damage are related to the social side of the disaster. Similarly, natural hazards such as earthquakes are also creating disasters because of vulnerability and the absence of disaster resilience in Nepalese people. Rising incidents of disaster vulnerability and resilience is increasing concern of the state, academia and local level, since Nepal is 4th and 11th vulnerable to the risk of climate change and earthquakes in the world. Apart from that, other chances of disaster are equally mounting, and the capacity to cope (Resilience), or coming back to usual conditions is not enough for surviving and moving forward. This article tries to explore the relationship between vulnerability and disaster resilience, and the research questions of this article are, what types of vulnerability are creating the barrier for a resilient household and what are the attributes of a resilient family? Dhugin, Lamatar is the field for this research, and answers are dug out based on the Nepal earthquake 2015 as a major disaster of Nepal. Field data are collected after finalizing the purposive sampling. The interview method is used to take the depth information. Face-to-face interviews with informants remained the primary sources for data collection. And this research has been conducted using a qualitative method. My finding is: adopting capacity with the help of resources and assets and absorbing capacity by shifting occupation; after a disaster are the attributes of resilient households, whereas geographically vulnerability, exclusion, poverty remained barriers for resilient families.
{"title":"Vulnerability and Disaster Resilience at Household Level","authors":"Namita Poudel","doi":"10.3126/mef.v9i0.33592","DOIUrl":"https://doi.org/10.3126/mef.v9i0.33592","url":null,"abstract":"Many development practitioners, academicians, development institutions and organizations, are attempting to discover the characteristic of resilience in Nepal. The issue of disaster resilience got its prominence in Nepali scholarship after the 2015 earthquake. The people of Nepal today, are visible to perpetual disaster events and profound vulnerability to the disaster, which was already there. Disaster incidents are increasing day by day, due to natural hazards such as landslides, floods, and human-induced activities like road accidents, fire, etc. But these consequences are not merely natural events; they are social events as well. The deaths of people, injuries, and property damage are related to the social side of the disaster. Similarly, natural hazards such as earthquakes are also creating disasters because of vulnerability and the absence of disaster resilience in Nepalese people. Rising incidents of disaster vulnerability and resilience is increasing concern of the state, academia and local level, since Nepal is 4th and 11th vulnerable to the risk of climate change and earthquakes in the world. Apart from that, other chances of disaster are equally mounting, and the capacity to cope (Resilience), or coming back to usual conditions is not enough for surviving and moving forward. \u0000 \u0000This article tries to explore the relationship between vulnerability and disaster resilience, and the research questions of this article are, what types of vulnerability are creating the barrier for a resilient household and what are the attributes of a resilient family? Dhugin, Lamatar is the field for this research, and answers are dug out based on the Nepal earthquake 2015 as a major disaster of Nepal. Field data are collected after finalizing the purposive sampling. The interview method is used to take the depth information. Face-to-face interviews with informants remained the primary sources for data collection. And this research has been conducted using a qualitative method. My finding is: adopting capacity with the help of resources and assets and absorbing capacity by shifting occupation; after a disaster are the attributes of resilient households, whereas geographically vulnerability, exclusion, poverty remained barriers for resilient families.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"91 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132225888","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Jat Nasodhanu Jogiko is a famous mocking proverb to denote the caste status of Sanyasi because the renouncer has given up traditional caste rituals set by socio-cultural institutions. In other cultural terms, being Sanyasi means having dissociation himself/herself with whatever caste career or caste-based social rank one might imagine. To explore the philosophical foundation of Sanyasi, they sacrificed caste rituals and fire (symbol of power, desire, and creation). By the virtues of sacrifice, Sanyasi set images of universalism, higher than caste order, and otherworldly being. Therefore, one should not ask the renouncer caste identity. Traditionally, Sanyasi lived in Akhada or Matha, and leadership, including ownership of the Matha transformed from Guru to Chela. On the contrary, Dasnami Mahanta started marital and private life, which is paradoxical to the philosophy of Sanyasi. Very few of them are living in Matha, but the ownership of the property of Mathatrans formed from father to son. The land and property of many Mathas transformed from religious Guthi to private property. In terms of cultural practices, Dasnami Sanyasi adopted high caste culture and rituals in their everyday life. Old Muluki Ain 1854 ranked them under Tagadhari, although they did not assert twice-born caste in Nepal. Central Bureau of Statistics, including other government institutions of Nepal, listed Dasnamiunder the line of Chhetri and Thakuri. The main objective of the paper is to explore the transformation of Dasnami institutional characteristics and status from caste renunciation identity to caste rejoinder and from images of monasticism, celibacy, universalism, otherworldly orientation to marital, individualistic lay life. Both philosophical orientation and behaviors are transformed. Who are the Dasnami Sanyasi? Why did the Dasnami Sanyasis campaign for the identity? How has the Dasnami Sanyasi been changing? Based on key informant interviews, observations in different Dasnami Sanyasi communities, their historical institutions, and self-reflection as a member of Dasnami Sanyasiare methods of data collection.
{"title":"Cultural Crisis of Caste Renouncer: A Study of Dasnami Sanyasi Identity in Nepal","authors":"Madhu S. Giri","doi":"10.3126/mef.v9i0.33588","DOIUrl":"https://doi.org/10.3126/mef.v9i0.33588","url":null,"abstract":"Jat Nasodhanu Jogiko is a famous mocking proverb to denote the caste status of Sanyasi because the renouncer has given up traditional caste rituals set by socio-cultural institutions. In other cultural terms, being Sanyasi means having dissociation himself/herself with whatever caste career or caste-based social rank one might imagine. To explore the philosophical foundation of Sanyasi, they sacrificed caste rituals and fire (symbol of power, desire, and creation). By the virtues of sacrifice, Sanyasi set images of universalism, higher than caste order, and otherworldly being. Therefore, one should not ask the renouncer caste identity. Traditionally, Sanyasi lived in Akhada or Matha, and leadership, including ownership of the Matha transformed from Guru to Chela. On the contrary, Dasnami Mahanta started marital and private life, which is paradoxical to the philosophy of Sanyasi. Very few of them are living in Matha, but the ownership of the property of Mathatrans formed from father to son. The land and property of many Mathas transformed from religious Guthi to private property. In terms of cultural practices, Dasnami Sanyasi adopted high caste culture and rituals in their everyday life. Old Muluki Ain 1854 ranked them under Tagadhari, although they did not assert twice-born caste in Nepal. Central Bureau of Statistics, including other government institutions of Nepal, listed Dasnamiunder the line of Chhetri and Thakuri. The main objective of the paper is to explore the transformation of Dasnami institutional characteristics and status from caste renunciation identity to caste rejoinder and from images of monasticism, celibacy, universalism, otherworldly orientation to marital, individualistic lay life. Both philosophical orientation and behaviors are transformed. Who are the Dasnami Sanyasi? Why did the Dasnami Sanyasis campaign for the identity? How has the Dasnami Sanyasi been changing? Based on key informant interviews, observations in different Dasnami Sanyasi communities, their historical institutions, and self-reflection as a member of Dasnami Sanyasiare methods of data collection. \u0000 ","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"92 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129111604","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this paper is to analyze the foreign direct investment status and environment in Nepal. There is significant contribution of foreign investment in economic development of developing countries like Nepal. Foreign investment attraction in a country like Nepal increases the foreign capital and technology transfer. Since 1990s inflow of foreign direct investment (FDI) has been increasing in Nepal due to the adoption of liberal economic policy by the government of Nepal. The Foreign Investment Technology Transfer Act (FITTA) has made better foreign investment environment in Nepal. This paper examines and analyses the contribution of FDI in Nepal. For the analysis, simple linear regression model has been applied to measure the impact of FDI on GDP and employment. Because FDI inflow has been recorded after 1990s, the impact of FDI has been analyzed in this paper over the period of 1990/91-2018/19. This study finds a positive impact of FDI on GDP and other macro variables.
{"title":"Contribution of Foreign Direct Investment in Nepal","authors":"Khom Raj Kharel, Suman Kharel","doi":"10.3126/mef.v9i0.33587","DOIUrl":"https://doi.org/10.3126/mef.v9i0.33587","url":null,"abstract":" The purpose of this paper is to analyze the foreign direct investment status and environment in Nepal. There is significant contribution of foreign investment in economic development of developing countries like Nepal. Foreign investment attraction in a country like Nepal increases the foreign capital and technology transfer. Since 1990s inflow of foreign direct investment (FDI) has been increasing in Nepal due to the adoption of liberal economic policy by the government of Nepal. The Foreign Investment Technology Transfer Act (FITTA) has made better foreign investment environment in Nepal. This paper examines and analyses the contribution of FDI in Nepal. For the analysis, simple linear regression model has been applied to measure the impact of FDI on GDP and employment. Because FDI inflow has been recorded after 1990s, the impact of FDI has been analyzed in this paper over the period of 1990/91-2018/19. This study finds a positive impact of FDI on GDP and other macro variables.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116014262","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Gender gap is one of the most prominent problems in the context of Nepal. Even if Nepal constitution promotes gender equality and equity, there is still a huge gap between male and female. Women lag in literary percentage, nutritional health conditions, ownership, and employment opportunities. One of the obstacles in the path of gender equality is our systemic education materials especially our textbooks which reinforce the stereotypical concept of male and female through textbook representations. Researchers have shown that gender stereotypes have been seen in the textbooks of highly developed countries like America, Australia, and Hongkong. In this context, all the compulsory textbooks of grade four and five prescribed by the Curriculum Development Centre in the context of Nepal were observed. In all the books, stereotypical representations of male and female characters were found. Most of the men and women were presented doing conventional gender roles, and male-centered themes are found in the narratives. This research claims that when conventional attitude regarding gender is transferred to young children, it ultimately reproduces similar gendered personalities and helps to maintain the gender gap. This research uses the concept of ‘technology of power’ by Foucault to interpret gender representations in textbooks. A Ccritical Discourse Analysis has been used to analyze the data from textbooks. The findings suggest that there are biased gender representations suggesting stereotypes and gender binary which could potentially affect the learners both male and female as it fosters false knowledge regarding gender and overburdens the male whereas humiliates the females.
{"title":"Gender Discourses as a ‘Technology of Power’ in Nepalese Primary Level Textbooks","authors":"Pragya Paneru","doi":"10.3126/mef.v9i0.33593","DOIUrl":"https://doi.org/10.3126/mef.v9i0.33593","url":null,"abstract":" The Gender gap is one of the most prominent problems in the context of Nepal. Even if Nepal constitution promotes gender equality and equity, there is still a huge gap between male and female. Women lag in literary percentage, nutritional health conditions, ownership, and employment opportunities. One of the obstacles in the path of gender equality is our systemic education materials especially our textbooks which reinforce the stereotypical concept of male and female through textbook representations. Researchers have shown that gender stereotypes have been seen in the textbooks of highly developed countries like America, Australia, and Hongkong. In this context, all the compulsory textbooks of grade four and five prescribed by the Curriculum Development Centre in the context of Nepal were observed. In all the books, stereotypical representations of male and female characters were found. Most of the men and women were presented doing conventional gender roles, and male-centered themes are found in the narratives. This research claims that when conventional attitude regarding gender is transferred to young children, it ultimately reproduces similar gendered personalities and helps to maintain the gender gap. This research uses the concept of ‘technology of power’ by Foucault to interpret gender representations in textbooks. A Ccritical Discourse Analysis has been used to analyze the data from textbooks. The findings suggest that there are biased gender representations suggesting stereotypes and gender binary which could potentially affect the learners both male and female as it fosters false knowledge regarding gender and overburdens the male whereas humiliates the females.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115058593","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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