NGOs driven Bottom-up development: a western influence over the traditional development practices in Nepal

Concept of Bottom-Up Development

During 1970s, the concept of the ‘Bottom-up’ development emerged as an antithetical view to ‘top-bottom’ development process, and thus claimed to reverse the directionality of the development decision making. Main focuses were given on community participation, conscientization, self-reliance, freedom of choices and empowerment. Also, it challenged the main features of the ‘top-bottom’ paradigm, mainly ‘planning arrogance’ of the experts and technocrats, and even questioned the paternalistic nature of the state in the development process. Moreover, the overall idea of development shifted to ‘people/community-centric’ approach to which the Non Governmental Organizations (NGOs), on the other side, responded as care takers. Since then, the role of NGOs in giving life to ‘bottom-up’ development has been hugely recognized and appreciated. The theoretical advantages of the NGOs over the state were one of the main reasons that helped in gaining tremendous popularity
.

NGOs driven Bottom-up Development:

NGOs are entirely independent of the government (World Bank) , non profit making, and they have many other theoretical advantages over the state in terms of delivering development at the grassroots level (J.G.Parnewll, 2011). For instance: NGOs are considered more autonomous and flexible; people find NGOs easier to deal with because of their short hierarchies, and also to communicate as they are always closer to people and spend most of their time in community. In addition, Parnwell states that their philosophy centers on altruism, democracy, popular participation, contextual groundedness, responsiveness and promotion of self-reliance. These are the reasons why NGOs took over the major responsibility to drive the essence of bottom-up development.

  

Major Argument:

1)      The bottom up development has its root on the ‘community participation’; Community participation is the much followed essence of the traditional development practices in Nepal. Therefore, bottom-up development is not a new concept in Nepal.

2)      NGOs driven Bottom-up Development is the western influence over the traditional development practices in Nepal

Evidences:

The traditional development process in Nepal was community based and followed the traditional voluntary practices. The manifestations of such voluntary works, for instance, were public wells (kuwa), stone taps (dhunge dhara), resting places (Chautaas), and guest houses (pati- pauwas). (Bishnu Hari Bhatta, 2007). In addition to this, the concept of ‘dhikur’ or ‘dhikuti’, ‘guthis’ were also of major highlights.

The concept of ‘dhikur’ or ‘dhikuti’ is very old tradition of Nepal which is mainly popular among Thakali, Newar and Gurung communities. ‘Dhikuti’ is an association comprising of five to over 20 members belonging to the same ethnic group forming a sort of non formal credit cooperative. (Diwakar Chand, 1970)

Likewise, the concept of ‘Guthi’, a voluntary organization, manages socio-cultural activities of a community and mobilizes resources in a participatory approach. The Guthi system was very famous those days and is still in operation in some of the communities, especially Newar community.

‘Parma’, one of the many other traditional practices, holds the intrinsic concept of volunteerism. It is still prevalent in some rural regions of the country. Under the Parma system each household, depending upon the size of the family, contributes voluntary labor to its community. The practice is prominent mostly in the agricultural sector, but it is even extended to other sectors as well. (Diwakar Chand, 1999)

Also, ‘Badghar’ and ‘Khula Chaudary’ became very effective traditional development practices in managing the water resources and irrigation system in Terai. Another important highlight of the traditional voluntary development is that almost all the schools and colleges during 1950 to 1960 were built up with community support. Likewise, Aama Samuha (Mothers’ Group), which started with the Gurungs of Western Nepal, is also an example of traditional informal institution.

But after the restoration of democracy in 1990, many NGOs came into existence as a part of the western influence. The spirit of traditional development process in terms of rendering ‘self-service’ and ‘sustainability’ in the community participation was hugely affected by the western concept of development. The tradition meaning of ‘Swayemsewa’ (volunteerism) and its spirit, and philosophy of self service was changed over time with the beginning of the invasion of the western concepts. The western concept of “offering himself/herself for any service” became embedded into the eastern culture. The voluntary concept internalized in the east, as a part of its lifestyle and institutionalized in the social system, has been understood as a “leisure time” service delivery mechanism during emergency for needy people.” (Basu Dev Neupane, 2002)

With this western intervention, the sustainability, volunteerism, self service and participatory notion of traditional development started to be understood as ‘welfare’ done only by those who have ample time, money and capacity. The culture of dependency left no stone unturned to flourish its ambience over the communities and its people resulting to a decline of community aspiration and commitment over their own resources. Thus, the introduction of NGOs initiated a new tradition of dependency in community.

          Hence, it can be concluded that the overall programs referring to community development and welfare of people initiated by the traditional voluntary institutions were of participatory and sustainable in nature. The spirit of development was always kept alive in the name of serving people selflessly with the combined participation of community people and proper mobilization of community resources. This clearly suggests that ‘bottom-up’ development was never a new paradigm in Nepal. In addition, it also suggests that NGOs driven bottom-up development in Nepal is an ultimate western influence which has produced nothing except the culture of financial dependency to the western donors in the name of ‘bottom-up’ development.

 

Bibliography

Bhatta, B. H. (2007). Volunteerism in Nepal. The International Journal of Volunteer

administration , p. 97.

Chand, D. (1970). Critical Appraisal of Rural Economy of Nepal. Kathmandu. P.41.

..................... (1999).Views and Visions of Non-Governmental Organization. Kathmandu. p.13.

Desai, V. (2011). Community Participation in development. In V. Desai, & R. B. Potter, The Companion To   Development Studies. Chennai : Chennai Micro Print.

J.G.Parnewll, M. (2011). Agropolitan and bottom-up development. In V. Desai, & R. B. Potter, The Companion To Development Studies. Chennai: hennai Micro Print.

Neupane, B. D. (2002). Volunteerism In Nepal:A Perspective on the Existing Policies and

Practices.Kathmandu: National Planning Commission (NPC); IVY; UN Volunteers Nepal. pp.1-2.

World Bank. (n.d.). World Bank Group US. Retrieved 02 19, 2012, from https://www.wbginvestmentclimate.org/toolkits/public-policy-toolkit/upload/Glossary-4-28-11a.pdf