In voluntary migration, a migrant’s mobility is independent and he/she decides to migrate by choice to reap new opportunities and benefits believed to exist at the intended destination. It is said that voluntary migration occurs especially with an economic motive. On the other hand, in forced migration, also known as involuntary, mobility is dependent and not by migrant’s choice; rather, it is the result of the circumstances that force them to migrate. Therefore, forced migration is conditional in this sense. Experts have outlined forced migration as a product or counter-product of conflict, war, development projects, human rights violations, natural disasters, trafficking or smuggling. Similarly examples are given of refugees, Internally Displaced People (IDPs), trafficked persons, conflict victims and so forth.

 

In this intellectual context, I pondered where Nepali migrants fit into this dichotomy; especially those migrated to India, East Asia and the Persian Gulf region. At first glimpse, it can be claimed that the out- migration of Nepali labourers is driven by an economic motive and thus is voluntary. The simple supporting logic provided by many studies is that among the economic opportunities existing in the country of origin and the country of destination, migrants choose the opportunity seen at the destination. Ram chooses to stay and work in Nepal whereas Shyam choose to go to an Arab country. But if we ask Shyam why, we can identify several factors in Nepal’s economic and political environment as well as some changing facets of the Nepali cultural landscape, which provides enough rationales to answer whether Nepali labour migration is voluntary or forced.

 

To analyse this further, I would like to take the examples of multiple voices. My recent conversation with returnees, people about to leave for the Middle East and those with passports in hand and visiting several manpower companies, revealed that despite having varied life histories and experiences, the majority of them professed a common dictum: “hami rahar le hoina badhtta le bahirina lageka ham” — We are out-migrating not because of choice, but because of compulsion”. The answer is similar to what I received around two years ago during field interviews for my MA thesis.  

 

What is the compulsion that pushed several Nepalis to migrate abroad for labour? In one of my visits to Rolpa, I was told several stories of the conflict period wherein one factor causing the compulsion was apparent:  the suffering of male members between two guns. The case is very similar in other regions like the Mid and Far West as well. For respite from the sufferings of conflict, first, they fled to Kathmandu, issued a passport, channeled social networks, arranged loans and finally flew to Bides (abroad). Indeed, it is true that the long-term conflict in Nepal caused several people to leave in search of better opportunities. 

 

The political instability of Nepal and the increasing belief among Nepali youths that nothing can be done in Nepal, where bandas, strikes and hadtals are a way of life are inducing the compulsion to flee abroad. Add to this the regular load shedding and stagnating politics, and the ingredients for disillusionment and frustration are complete. At present, indicating what they call a ‘pathetic’ condition of Nepal, the majority of Nepali youths hold a belief that if they stay in Nepal, their middle class dreams can never be accomplished. Some of these common dreams are: Buying land, owning a cemented house, especially in the urban towns, sending children to boarding schools, saving huge amounts of money in the bank for future security, spending lavishly in rituals and ceremonies, and buying a motorbike and branded electronic gadgets and consumer items. These dreams and imaginations, dramatically augmented due to the liberal economic policy incorporated by Nepal, are pushing them to leave. 

 

The changing pattern of consumption in Nepal and the changes in consumer preferences is one crucial factor inducing the compulsion to migrate abroad. As a result, along with men, now, women are also overwhelmingly leaving. 

 

Among male migrants, there is also the pressure to secure the masculine identity. The patriarchal household division of labour is such that male members have to engage in earning at any cost, whereas women have to handle household chores. And thus the lack of work, meager income and gendered pressure for securing social prestige, are other factors which makes out-migration a compulsion.

 

Similarly, the experiences and activities of returnees, which reflect changes in their lifestyles act as another stimulator. The success stories of the returnees have inspired several Nepalis to fly using the network of the same source of inspiration. 

 

Llabour migration from Nepal can also be understood then, as a kind of escapism.  Escape from agricultural work; from rural life; from being pauper; social inequality; to retain the male identity; family conflict; staying idle; parental pressure to marry and to escape loans, to name only a few. These escapes might be cultural, spatial, occupational, political or circumstantial. These are also the reflection of national, social, cultural, structural and global dimensions of being Nepali for those individuals. At the same time, this mobility entails the manifestation of individuals filled with life experiences, life histories, narratives, cases, pain, gains, separation and sufferings; which finally become a major impetus in the creation of migration discourses.

 

Now, if the term voluntary and forced really exist, then at the risk of overgeneralisation, I  came to a conclusion  that Nepalis labor out-migration to India, East Asia and the Persian Gulf region is not voluntary migration, but rather forced and induced by several compulsions. All migrants leave their places of origin when daily survival becomes a challenge; and Nepal is no exception.