Why Nepal is Poor?

🅽epal is a beautiful country, rich in natural resources and more importantly habitat of kindness people. Despite being rich in natural resources Nepal is still muse as one of the poorest country. Two quarter of population live under poverty line, on a margin of collapse, lack of basic need services to citizens and there are many more where its shows all needed characters to be name as poorest country. And similarly it has all characters to a rich country. For example, Nepal is second richest country in clean water, nation of beautiful scenarios, habitat of several unique animals and birds, full of resources and many more. So with all these why still Nepal is a poor country? Some of the likely reasons are geographical position, political unbalance, incapable leaders, hierarchy social class, corruption and very importantly our very own system which we are following for centuries. And sadly the chances of getting out form poverty is almost null.

Nepal start its development efforts in the 1950s. “The Nepal government aims to halve the poverty rate from 42% in 1990 to 21% by 2015. During the 1990s.” (JICA) This is in sharp contrast to other developing countries that began their nation building after gaining independence from their colonial powers. The political and administrative system of Nepal has not made those changes in trade, investment, and related economic policies that would expedite economic development and attract foreign capital. The government’s development programs, which are funded by foreign aid, also have failed to respond directly to the needs of rural people. Look at the small country Bhutan, geographically also same and development program which are funded by foreign aid but the exploitation of agricultural and power resources, and the country’s economy has been on a general upward trend since the late 20th century. Pushing much of the growth has been the Chhukha Hydel hydroelectric power project (completed in 1987–88), which enabled the country not only to provide for its own energy needs but also to export electricity to India.

Nepal is a landlocked country; it is surrounded by India at its three sides and the great Himalayan range is situated at the remaining side at the north. Under the Himalayan range, the land is mountainous, unsuitable for cultivation, and the other parts of the land are not so much fertile. Only the southern part of the country is plain fertile and easily cultivated. The status of infrastructures in Nepal has almost not existing due to mountainous and rough terrains building road and bridge is extremely difficult. And without proper infrastructure, the improvement of the people’s life is frozen and difficult to promote economic activity and deliver services. They are ecologically fragile as well society is not progressing and advancement of the nation is almost stopped. So, geographical structure, the harsh terrains mean not only harder for people to travel, build infrastructure and create business but also difficult to grow enough crops and it makes things more difficult for Nepal in terms of financial revenue. These regions are also physically isolated.

Nepal is federal Democratic Republic form of government, let us have a look over the history of Nepal. A monarchy throughout most of its history, Nepal was ruled by the Shah dynasty of kings, as long as they posed no threat to then monopoly of the ruling class over political, social and economic resources. And, a decade-long Civil War involving the Communist Party of Nepal (Maoist), followed by weeks of mass protests by all major political parties, and that revolution get succeed free from monarch. And, this decade-long civil war destroyed all the blossom of Nepalese economy almost. After being free from long monarch our country has not still gained political stability which is the main reason why our country is poor.

Nepal has experience worst civil war which lasted for nearly decade killing more than ten thousand people including thousands of citizens. This was period where Nepal was facing worst crisis in a history with extremely economic downfall, human rights abuses and scarcity of needed resources for living., After years of war and destruction, it ended with the Comprehensive Peace Accord signed on 21 November 2006 where it provide much more positive hope for people. Nonetheless even after ten years Nepal is still on a same position as it was before. I totally agreed there been significant improvements but in ten years there should be lot more than it was. In present situation I can observe the increasing frustration from the all the people and it saddened me why we are not finding the way to improve.

According to the statistic, ‘80% of the populations are relied on agriculture and only 20 % of land are cultivatable.’ Most of the cultivable land are in villages or in remote area, far from city. Nobody cares about them and the chances of bringing improvements their lives because the staff of agriculture development are also not interested in agriculture. And all agriculture developments are city centered as they are not interested in agriculture.  They do nothing and only on paying staff. As Dor Bdr. Bista says, “Agricultural training institutes are built yet not farmers not the ones who go there for training. People who have no interest in the soil are the ones who gets degree in agricultural science.” (Macfarlane)  The rapid and uncontrolled growing population has put heavy pressure on cultivable land, it is the combination of growing population and poor resources is enough for most of the problem, especially in the Tarai region, where there are also many landless migrants from the hills.

Nepal is basically composed of rural villages (over 80%), the problems of high rate illiteracy, non-enrolment to school and high school dropout are felt here. “The adult literacy rate (15 years or older) increased from 25.6% in 1992 to 40.4% in 2001, but this rate is still the worst among the South Asian countries.” (JICA) Education enables people to develop all of their attributes and skills to achieve their potential as human beings and members of society. In the words of the UNESCO Report, (1996) “Education is the heart of both personal and community development; its mission is to enable each of us, without exception, to develop all our talents to the full and to realize our creative potential, including responsibility for our own lives and achievements of our personal aims.” (UNESCO) It was only Education which helps to save our culture and fulfill our basic needs. But, due to poverty Poor families are often obliged to send their children to work (helping their parents in farming, or looking after cattle) rather than to school, perpetuating the cycle of poverty. About one quarter of children in Nepal are engaged in some kind of family or wage labor. Education is undoubtly one of the most important factors of nation building, nobody needs to repeat that here again, and yet, it is so disturbing that the education system of Nepal is still lingering on such a dire situation.

Other main thread is hierarchy, or cast system. Hierarchy is a system in which people are put High social rank and low social rank, according to their importance or cast. we can consider caste system as one of the factors that have given rise to hierarchy in Nepal. Cast system in Nepal Based on words from Prithvi Narayan Shah dynasty, ‘there are 4 Varnas (main groups) and 36 castes in Nepal.’ Slowly this cast system becomes a hierarchal social class according to families’ hereditary line including their wealth, power, influence, occupation, ethnicity, education and name you will be placed into a group within society. And that will determine your future job, income, education, lifestyle, social standing and influence including that of your children too. So, Members of the lowest caste are the most disadvantaged group. Social discrimination plays a significant role in keeping people poor and marginalized in rural Nepal. Although, discrimination on the grounds of caste and social class has been officially illegal in the Nepal since 1962 but is still common.

Almost all the Nepalese are in hurry to get results of the work they do too quick. They want easy money, easy reputation. On the long run this has crippled nation and has problem of corruption. According to the corruption perceptions Index (CPI) 2015, “Nepal is third most corrupt country in South Asia after Afghanistan and Bangladesh, and fifteenth most corrupt globally on the basis of source.” (Chalise) It is recognized as one of the chief causes of Nepal’s underdevelopment. “The Nepali bureaucracy, politician, and the business sector are most seriously affected by, and inextricably involved in corruption. This is really a great challenge to the campaign of modern Nepal. The businesspersons, the politicians, government officials, so called academicians and even consumers are responsible for this.” (Subedi) It is a misuse of authority as a result of consideration of personal gain and very common, has different manifestations, and is practiced at all levels of society.

We lack a proper leader with vision and courage who can lead our country. No matter how many of the leaders are in Nepal, they all have the same disease and the disease has no cure. All the political parties in Nepal are just playing game of amateur politics because our leaders greedy, selfish inept, power-hungry, money-grabber and so on. Our political parties could not solve their own issues with each other so they hamper the work.  Our leaders want power, position and wealth without responsibility, nobody cares about the nation. They are good only for delivering speeches, promises are made but never fulfilled it. Absence of a world class leader which can lead a country is the major one, but it totally lacks. If the nation is run by such leaders, the continuous downfall of the nation is almost guaranteed.

We must bear responsibility of the situation in both good and bad situation and the public of Nepal. It has no exception that the publics who are to blame for whatever situation we are now in Nepal. We can say our government is bad, inefficient and shamefully corrupted, but forget that we allowed them to setup the government to ruled. we can say our leaders are corrupted, liar and useless, it is also the public who elected them as well; we can blame many things, find many excuses for shortcoming, but at the end, it is us the public who let this happen to our country, did nothing to stop them and watch them as a spectator while the others plundered the nation to the skeleton. Therefore, at the end, it is ultimately our fault that we waited for so long, did nothing and put our nation into such a shameful situation. We all Nepali are acting as blind. All in all, it is our fault, it is our nation and we must rectify our mistakes for the sake of ourselves, for the sake of our nation. 

My translated version of #The_Sick_Rose BY WILLIAM BLAKE.

तिमी बिरामी गुलफ

ए गुलफ,

तिमी बिरामी छौ।

मध्य रात 

तिम्रो आनन्दम्ए ओछियानमा

एक अदृस्य जुका छिरिसकेको छ।

आध्यारो तुफानी रातमा उड्दै आएर,

त्यो जुका छिरिसकेको छ

र त्यस्को निस्कपट गोप्य मायाले

तिम्रो जिबन धोस्त पर्दैछ....

"A Tool" Original by: Govinda Badhur Malla ‘Gothale’

As per diem, Jedhunath was at Pashupati Aryaghat. He sat down at the bank of the Bagmati River and put both legs into the floating cold water and left his leg under the water. Near the same place where he sat, there was Ardhajal; where people kept and breathe last breath in a moment and live in peace in haven. Without any reason Jedhunath considering after that Ardhajal for few moments, then once again he looked down into floating water. Slowly, the cold water became warm due to the sun light. And Jedhunath feel warm as it gives him real meaning of his life.

That is Jedunaths’ final destination; he did not go outside form the Pashupatinaths’ boundary. Here and there, everywhere there were temples, and inside the temples statue of Goddess, stones, and stone’s leaders and between them Jedhunath was there, as he was also the part of Pashupatinatha.

But Jedhunath was alive, He have soul inside him. That’s way, he was with in all people there in Temple such as; Pashupatinaths’ pujari (Priest), temple’s Devpaal, Ghatebaidhya, persons who buried dead body, and florist. He was also one person among the visitors.

Years ago, Jedhunath also had his father and mother, who gave birth to him. But now he has no relation with them. He didn’t know his father so he don’t have too much memories of his father but he remembered his mother a lot and felt his mother’s love. No mother! No mother! No mother! By saying it he spent many years and in that long interval Jedhunath struggle too much to survive his life. He acted like; he didn’t have any relation with that moment too. The hot and cold water of Aryaghat gave the actual essence of life right away.

Many Langurs are jumping here and there at the ladder of Aryaghat and they are looking after people with embarrass eye. Among them there was one old incapable and helpless Langur who was seating at the corner of ladder sometimes, sometimes at Dewal which is near with and sometimes looking after the visitors with his unendurable eye. He was trying to understand that, actually what thing was going on at aryaghat. He was also trying to understand the sound of crying of relatives of dead persons at aryaghat which was mixed with song of Lord Mahadev from Pashupati Temple. After sometime the person was kept on Ardhajal for his last breath with same crying. That’s all things are looking with his unbearable eye to understand actually what going on. Jedhunath looked after that old Langur’s activities and himself too then he was smile accidently.

Jedhunath! Oh Jedhunath!

Jedhunath turned back & looked.

“What are you looking after here alone continuously? Come here! Come on! Come fast! We have to carry firewood.”

One dead body was removed from Ardhajal cover with white cloth, recently. Jedhunath was going with that person who called him.

“I did not find the other person to fire the dead person so help me to bury it, I will pay you.”

Just for moment, the sound of crying by the person who gives the fire for dead body hit on his ear then disappear it.

The movement of firing dead body was mobbed in his eye, it was fired, and the lump of fire was floating on the water. The soul of dead body came out with the Firewood sound. Then the leg of dead body came up, as like the dead body gets life again and re-live, and disappear at the panchatatwa. Mind broke and there comes gap (interval) in firing dead body. Dead body became ash and all remaining half fired woods are drop into water. Body structure which was shown moment ago, was dissolve into ash but still trying to figure out same body structure in ash. Jedhunath watched all things & moved from there.

And Jedhunath sat among disable & immobilize old beggars & listen those tragic life story. They all have same heartbreaking life story, Jedhunatha himself enter inside the depth of that awful story like he was trying to experience that’s all. But somewhat there was not matching something with him. As same, he was also not any matching among visitors who comes to worship. He listened to people but moved out before finishing it. He moved near form the crowd of people. He was just trying to find himself.

Jedhunath had already forgotten about his past. He remembered his birth Place till now. He recalled his Mother’s lovely touch and felt that it was happening just a minute ago. Sometimes he felt that just a minute ago he was in his father’s lap. Yes! He had a married life and sometimes his wife’s face comes as lightning in front of him. She gave birth to a daughter too, but later she died. And that unlucky baby, who became the cause for mother’s death was taken by her Grandmother. Then Jedhunath left his house.

After leaving his home, he reached Kathmandu, where he became a cook & Vagabond too, to survive his life. Then after some period of time, he reached Hindustan. In Kolkata he lived his life as a being; only beings among the huge crowd of people. There he became slave; worked in a hotel as a hotel boy and Security- Guard in factory. Journey of his life was as a dream for Jedhunath, but now he lived in Pashupatinath aryaghat in reality.

One day, Jedhunatha , in front of the Pashupatinath sat with the support of the huge statue ox’s leg gazing towards  disable, in uncomfortable manner with embarrassed eye. Crowd of visitors started to be normal, and accidently Jedhunath’s eye moved towards the main door. He looked towards main door constantly without blinking his eye.A woman came outside with her baby and there was a man who wore paint & sweater came along with her. Directly he was associating with his past. That woman came closer to him with that baby. And that man also came closer with that woman and baby. When Jedhunath saw her far at the main door, he felt that she was replica of his wife, believing as her rebirth. When that woman with her baby and man came more-closer to him, Jedhunath confirmed that, she was not other than his daughter who was totally carbon copy of his wife. That baby who was walking with that woman was his grandson. According to that man’s doings, Jedhunath believed that man with them was his son-in-law. Jedhunath confirmed it and he stood up.

Immediately, Jedhunath remained firm in front of that lady, but that frightened the lady and moved few steps back from him. She felt disgusted with him but she still looked at his face. They stared at each other and Jedhunatha’s face looked dirty and bearded.

“Hey! Why are you looking after me?” She asked.

“Is he your son?” Jedhunatha asked by showing his finger to the boy.

“Yes, why?” that lady amswered.

“Is he your Husband?” Jedhunath asked again pointing towards man.

“Yes!” woman said with smile.

“It was true what I think.” Jedhunath breathed with relief.

“Do you know me?” woman asked with surprise.

“Yeah, I know you. You are granddaughter of Prushotam.” And he was unable to say that you were daughter of Jedhunath. The word ‘Jedhunath’ had become so hard to pronounce for him.

“Yes, you are the granddaughter of Prushotam.”  He said again.

“Yes, granddaughter of Prushotam, daughter of Jedhunatha.”

“Yes, I am same Jedhunath.”

“What!” woman was shocked and looked at her husband. Immediately, she turned her back to Jedhunath and took her baby.

“Walk on!” man said.

Women stood as like a statue and was not able to walk single foot.

“See...” boy point out towards the Langur.

Still woman was unable to move.

“Walk on, why did you stop? Don’t you have money to give that beggar? I have.”  By saying this, man tried to move forward.

“Naa! I haa…v.” Woman told.

She turned back to Jedhunath and saw him when she was trying to take out money from thaali.

She blocked her emotion and said, “Are you mine father?”

Jedhunath smiled.

“But, you are only a‘Tool’ for giving birth to me.” Jedhunath was surprised.

“Only a‘Tool’!”

“Only a‘Tool’!” woman moved with relief. Let truth come out, Jedhunath became like statue. That woman with her boy and man disappeared in the crowd. After sometimes Jedhunath also moved from there and he put his hand into the floating water of aryaghat. With the cold feeling of water he said, “Yeah! We all are only Tool, only Tool.”

Late in the evening, with evening Aarati, he was not able to move his eye from Pashupatinath’s Jotirlingha for long time. And once again he realized that, It’s Truth, Its Only Truth that, “Yes, We all are only a ‘Tool’”, with full of tears in his eyes. 

Chorus in Greek Tragedy:

The chorus in classical Greek drama is a homogeneous group of people/actors who represented society in the plays, they comment with a collective voice of public opinions on the dramatic action.  They might be men & women. The chorus contained 12 to 50 people, who variously danced, sang or spoke their lines in agreement and sometimes wore masks to give reaction. In Greek tragedy, chorus was beginnings with choral performance with a group of man danced and sang dithyrambs lyric song in praise of The God Dionysus.  

The chorus fulfills their very important role in play. Generally, they do not take the side, if they could take side, they took communal side. Other function is that they perform the narrative function of the drama/play. This is technically very important because Drama/play act the very story in limit time and it has to finish in that limited time. It is impossible to tell each and every story in act. The chorus clarifies on the action that has happened and looks forward to the action to come. Not only narrative elements of the plot, it plays off stage action too. We do not show such ever action in the stage.

The discourse of Heteronormative Reproductivity and the problems with the help of these two movies: Whale Rider, and Girlfight.

Heteronormativity is the discourse about gender performance, gender is disciplinary production one which in most societies follows which is normal what butler calls “compulsory” and “normative” heterosexuality. Heteronormativity is the belief that people fall into distinct and complementary genders (man and woman) with natural roles in life. Butler argues that gender is a cultural meaning that is ascribed to human bodies not an inherent. Social reality is not a given but it continually created as an illusion through language, gesture and all manner of symbolic social sign. The performativity of gender is a discourse which is not a single act; it’s a long repetitive process that name as “man” and “woman”.

The performativity of gender is the process of gendering which is never complete. Butler argues that “the production of gender is the matter of performativity. When applied to neonate, the utterance “It’s a girl” inaugurates a process of girlling that is constantly re-iterated through the rituals and interpellations that install the norms of the female gender define by at tags homosexuality.” And that installed norms helps to continue the discourse of heteronormativity reproductivity. This discourse gives lots problem to us.  Yes, having the gender is a matter of identification but it also implies the loss of the other potential gender or identification. Gender performativity also give the character according to their sex; “masculinity” and “feminity” to constitute the strategy of masculinist domination.      

The discourse of gender performativity is involved in the film “The Whale Rider” and “Girlfight”. Through these films we know that what kind of problems created by the discourse of gender performativity. In the film “The Whale Rider”, plot follows the story of Paikea Apirana "Pai", the main character, a 12-year-old girl who is the only living child after the death of her twin brother and mother when she was born. The mother’s last words were to name the surviving girl "Paikea”. Traditionally the first-born grandson step into the role of chief, after the tribe's ancient ancestor, the Whale Rider who rode on top of a whale. But, Pai is “female” and technically cannot inherit the leadership. The film was beginning with gender performativity discourse where leader must be “male” not “female” which is traditionally continued.   

Pai's koro Apirana, or Old Paka as his wife Nanny Flowers calls him, the leader of the tribe, is initially angry at losing his grandson and being left with a "worthless female” Pai because Koro’s hope of finding a new leader was vanishes. For Koro this is the start of the tribe’s misfortunes. Pai is raised by her grandparents Koro and Flowers. While he does later loving and bond with his granddaughter Pai, carrying her to school every day on his bicycle, he also dislikes her and blames her for many of the troubles facing the tribe. Her grandfather is mistreating her because only she was “female”. While Koro still searches for the one leader, Flowers sees many outstanding qualities in her granddaughter which Koro is unaware to. Pai herself is interested in the leadership, and she feels that she can become the leader, although there's no practice for a woman to do so.

Koro start a secret cultural school for the community boys, with hopes of finding a new leader. He teaches “the boys” to use a taiaha (fighting stick) which is traditionally reserved for “males” not for “women”. While opening of that cultural school, Pai leading the boys onto the Marae and sits in the front row, Koro tells her to sit at the back because she is a “girl”, but she refuses to sit behind and went away from the Marae. Pai secretly learns from her uncle, who had won a taiaha tournament in his youth. She also secretly follows Koro's lessons. One of the students, Hemi, is also sympathetic towards her, but Koro becomes angry when he finds out, particularly when she wins her taiaha fight against Hemi. Koro's relationship is breakdowns with Pai further when none of the boys succeed at the traditional task of recovering the rei puta (whale tooth) that he threw into the ocean this mission would prove one of them worthy of becoming leader. Pai succeed to recovering the rei puta (whale tooth) and gives it to Nanny Flowers. But she doesn’t think Koro is ready for it yet.

Pai’s touching speech to Koro her grandfather and the traditions of the community where she suggests that there should not be a single leader, but many leaders. While Koro was walking to the school, he notices that many whales are beached near Pai's home. The entire village attempts to coax and drag them back into the water, but all efforts prove unsuccessful; even a tractor doesn't help because the rope breaks. Koro warns Pai against touching the largest whale because Koro thinks that "she was ‘female’ and she has done enough damage" with her presumption. Also, the largest whale traditionally belongs to the legendary Paikea. But when Koro walks away, she climbs onto the back of the largest whale and coaxes it to re-enter the ocean. The whale leads the entire pod back into the sea; Paikea nearly drowns in the process. When she goes out to sea, Nanny Flowers shows Koro the whale tooth which Pai had previously recovered. When Pai is found and brought to the hospital, Koro declares her the leader and asks her forgiveness. The film ends with the village, including Pai's father, uncle, and grandparents, celebrating her status as leader, as the finished waka is hauled into the sea.

Now, with the film “Girlfight” is also comes with gender performativity discourse. While the film also takes great pains to show us the difficult school and family life of its female protagonist, Diana as Pai in “The Whale Rider”. It is a boxing movie. In the movie Diana was shown as aggressive character. Because of her aggressiveness she gets last warning from the school. She thinks that boxing is suitable for her aggressiveness. And decided to boxing and went to coach Hector. At first, he refused to train her because she was a “girl” and said you did not able to pay fee for boxing training.

Another day she comes with money and again asked to train her. And couch unwillingly agrees to teach her and soon clear to him that Diana has talent; he push her further more. She work hard and she gets succeed. Diana was growing as star in the new territory of amateur female boxing without her father knowing it. When her father knows all about it, he forced to stop it because she was “female”. Her father was belief in patriarchal norms. He wants her daughter doing feminity character not masculinity. But she wasn’t agreeing with him and she became angry and beat father.

She spends time with another young fighter, Adrian, who has a girlfriend, but Diana loved him and shares both her heart and her real feelings. When they know that are the two finalists for the ‘Intergender’ featherweight title, Adrian did not want to fight with him only because of she is “female”. He ignored fighting with her due to dominant idea of masculinity. But she wants to fight with her and wants to victory, the victory of female. She fights with him and own him. At last, Diana and Adian are reunited after romantic fight.

Though in both films protagonists’ individual who overcomes obstacles and achieves success through determination, self-reliance, and hard work is most often male. Both films provide a useful site for the analysis of dominant ideas of masculinity, yet they also show how it has been refigured over time in response to changes in society. The competitive opportunities offered to male in both films justify patriarchal authority by naturalizing the idea of men as more assertive and determining, while women generally appear in the secondary roles. Both films have suitable qualities to associate with masculinity to perform, and a narrative that drives them toward compromise with traditional ideas of gender.

How technologies define human culture?

Quality Education in Nepal- Scenario, Challenge and Improvement

Quality Education:

Being Challenge in Community School of Nepal

Quality is at the spirit of education. It influences what students learn, how well they learn and what benefits they draw from their education. Quality education means applicable for the children, communities and society as well as ability of children to acquire knowledge and significant learning skill. Education which helps to save our culture and fulfill our basic needs is quality education so; Quality education enables people to develop all of their attributes and skills to achieve their potential as human beings and members of society. In the words of  the UNESCO Report,(1996) “Education is the heart of both personal and community development; its mission is to enable each of us , without exception, to develop all our talents to the full and to realize our creative potential, including responsibility for our own lives and achievements of our personal aims.” Quality education should help to develop different aspects of student’s such as knowledge, skill enhancement, norms, values and working habits to become a productive citizen.

Most of the community schools in Nepal have not been able to perform as per the expectation of the people. Consequently, most people do not regard them very positively. This situation of public disenchantment with the community school has emerged due to lack of sense of ownership of the school on the part of the people. It is a fact that “community school serves over 85% children of school going age in the country” (DOE Flash Report 2012). Despite the government’s initiatives to infuse sense of ownership, responsibility to the community for the betterment of community schools, not much progress has been made. The main bodies of the community school are Government of Nepal (GoN), School Management Committees (SMC), Parents and, Children who are responsible for the quality education improvement of the community schools.

The Government of Nepal (GoN) has made several consolidated efforts through the educational sector program for ensuring quality education in the community schools since the last two decades. All these interventions are aimed at improving the access to the quality education in Nepal. GoN, under the Ministry of Education (MoE) has its own existing rules, regulations and mechanism to operate the community schools. Different national and international organizations and counselors have been conducting discussions, and advocacy for making community schools capable to fulfill their educational goals. However, the stipulated goals are not being achieved as per the expectation. Quality education in community schools have been adversely affected by various political and social activities. Even the concerned bodies are not properly involved in monitoring process. Lack of good governance seems to be the major factors hindering quality education in community schools.

School Management Committees (SMC) are playing major role in the community school. Where they are managed overall schools like planning, teacher hire, student enrollment and school system. Many of the SMC even don’t know how to organize meetings, how to put their agenda forward and how to minute the decisions with plan of action and follow up for their implementation. However, the quality of education in community school has always been questionable especially with the low pass percentage in school Leaving Certificate (SLC) exams form the community school. Due to lack of a pragmatic vision, misuse of budget, rampant corruption and political instability, there has been much damage to Community school education systems of Nepal. That way; the formation of SMC has been enforced in order that the community has direct role in improvement of school performance.

One of the major issues in the current scene of educational management and resource mobilization in Nepal relates to the feeling of people in our community is that, education is the responsibility of the government only so; community schools are unable to fully operate as direct by the education act of government. School management communities are established but are unable to active responsible to maintain the quality education. “The pass percentage of the students taking SLC exams from community schools is less than 20 percent.” (DOE Flash Report 2012.) The disgraceful performance in the SLC exam is the testimony to the fact that the present community school education system has become a humiliation. Therefore, to continue with the present school education system is like beating a dead horse for race. There is no reason why our government should stick to the present, faulty system of education in schools. Our politicians and high-ranking pedagogues at the helm of responsible posts must accept a flaw in our education system. In order to revamp the present school education system, it must be replaced by another system that must enhance the standard of education.

The problem of the quality of the school education system is particularly in community schools. The nationwide survey “involving 450 secondary schools and approximately 22,500 students and the case studies of 28 effective and ineffective secondary schools carried out within the study on student SLC performance reveal that hardly any teaching and learning take place in many community schools in rural areas. There is very little testing and no remedial support for student’s inn difficulty. This practice of neglecting weak students starts at primary level, and carries on through secondary.” EBHR 32 (p.51). It is not just the lack of physical, instructional, and human resources. Even when resources were available, there was no teaching and learning. Courses were not completed in time. Teacher absenteeism was high. Even if the teachers were present in schools, teachers did not teach. As well as corporal punishment is still exists and It’s necessary to promoting peace in school.

On the other hands, Nepal's education system has been passing through a very critical time. The recent performance in the School Leaving Certificate (SLC) exams indicated how the investment of community school education was being wasted. The positive side is that the private schools have done really well, showing the success of private investment. I am not saying that all private schools are doing everything right. Poor quality education, irregular classes, unqualified teachers, nepotism, politicization, and poor infrastructure have large difference in performance between the community and private schools. This large difference in performance between Community and private schools betrays the regressive character of the Nepalese education system. Community schools are unable to regulate properly and peacefully to maintain the quality standards, and also unable to held common responsibility and accountability among the guardians, teachers and school management committees.

Nepal is basically composed of rural villages (over 80%), the problems of illiteracy, non-enrolment to school and high school dropout are felt here.  On the other hand, the children in the rural areas who do not attend the school are to be found helping their parents in farming, or looking after cattle in which cases they are developing confidence of work capabilities to take the responsibilities of the family professions.  Such children are to be found in full control of their work in farm or in cattle herding.  The child is also likely to be aware of the plants, and animals around the grazing land and in the village.  He/she is also capable to predict weather for the day and take decisions for his/her work.  But this child is illiterate and therefore uneducated from the perspective of current education system. On the other hand a child who is clothed and shoe lace tied by his/her mother and is walked to the school, but who is capable to read and write alphabets and the names of the animals and plants but never seen the animals and plants in real environment are the model children for the school education.  The question is -- where is this current education system leading us to?

The school education does not have roots touching the social and economic contexts of Nepal.  Many of the day to day activities of the people go against the schooling.  Besides, those children who are successful in education often get away from the villages and the community. What aspirations and values are we providing through education? Is not the modern education anti-community, particularly in the rural situation?  Is the current school education gives what we really wanted in order to prepare our children for life?  Do we really want to abandon all our native ways, knowledge, skill, innovation and system?  Can we sustain such change?

The problems and the issues discussed are not that simple as it may seem that it could be solved by developing policies and giving objective programs. The tricky issues and difficult challenges, hope of better educational development stand as the way to solve them all. In the fig.; Nepal School Aid (NSA) have deliberately separated the eight components into two groups of four, and labeled the first group as system components (National Standards, Governance, Initial Teacher Capability, Curriculum) since they are all determine by the rules, procedures and content of the education system. The second group NSA have labeled as school components since they can all be determined controlled and improved by the school management committee and school itself. Therefore when we bring together all eight components from the education system and the school management committee or school we have a clear pattern to determine the quality of education provided by any school at any level. Therefore, using these components practically at community School of Nepal, the quality of education in community school can be measured for the benefit of the child, the teachers, the parents and the whole community overall.

EFA Global Monitoring Report (2005) “Whilst its framework looks different to our own the components are virtually the same with as much emphasis placed on the school as on the system.” (P.35). The report emphasizes quality as an issue in many attempts to improve education in countries such as Nepal which too often emphasizes the quantitative aspects such as attendance figures, pass rates, gender equality etc, as opposed to the qualitative aspects such as teaching methods and approaches for organizing education and the people’s growing demand for better accessibility to basic education. There is an urgency to knock all the national or international doors through such type of writings to rethink in the investment approach to make education more equitable. This was crucial in building a strong foundation for moving towards a sector wide approach for a comprehensive development of quality education in Nepal.

According to School Sector Reform Plan, SSRP (2009-2015), “The major objectives of SSRP are to: (i) expand basic education provision for all children, particularly girls and marginalized children; (ii) improve education quality; and (iii) strengthen the institutional capacity of the education system.” The SSRP aims to bring the entire school system under one logical management, governance and financing structure. Although it is not define exactly what quality education in a context of Nepal means, the way the indicators are set to evaluate improvement in quality of education point out that it means achieving objectives of school education in relation to overall capacity of the students or student’s learning achievements in different levels.

Overall situation of the community schools, we have faced lots of challenges for improve quality education in community schools. The challenge is how to make school community, teachers, SMCs and concerned education officials responsible for betterment of school performance and how to infuse a sense of accountability and ownership so that they have a positive perception of their school and strive to materialize that their school is the best school from all angles. So, we have encouraged to the entire stakeholder, SMC, parents and children for their responsibility and enhance capacity development of them. As well as changed the management planning and curriculum which should be practical and skillful for children. After the complete education, they have to do use their skill and improve their lifestyle. Thus, those plan and policy should be formulate and strongly apply in the school obviously improve quality education of the community school and community school children can able to compete anywhere in their life to survive themselves. It’s hoped that quality education of Community school for all children will continue to improve.