Dalit Rights in Nepal
Reflect centres in Saptari District, in the eastern Terai of Nepal, have been instrumental in evolving a process and methodology of organising Dalits (‘untouchable’ castes) to begin to confront the huge social, economical and political discrimination that they face. They have played a crucial role in the emerging Dalit Rights Movement in this area.
Dalits in Nepal’s eastern Terai have endured centuries of brutal intimidation, abuse and discrimination at the hands of the upper castes. Today, Dalits in this area can easily recall the details of countless murders and beatings provoked by the most trivial violations of caste barriers – drinking out of a water tap, daring to enter a temple, or crossing onto the wrong path. Challenging these power relationships has seemed unthinkable. The vast majority of Dalits in this area are landless agricultural workers, utterly dependent on the will of high caste landlords for their well being. The high caste also wield undue influence over every institution in society – including the police and local government, leaving protesting Dalits without protection as well as vulnerable to harassment and intimidation. As a result of these significant dangers, challenges to the caste system – individual or organised – have been rare and unknown by many.
Finally, what was once unthinkable, is now becoming a reality. Over the last two years, the caste system in Saptari Disctrict is slowly beginning to weaken as Dalits work to regain their dignity and constitutional rights. The change came about as the community began to realise that they could only fight the oppression if they stood together.
The early stages of organising Dalits in Saptari District was greatly facilitated by the structure created by Reflect centres. Fifteen Reflect centres for women were launched in 1998 as a means to build connections between women, provide an opportunity for them to identify and discuss issues, as well as build their skills, confidence and leadership.
In their meetings, the women began conducting an analysis of the caste system and the situation of women. Groups discussed the importance of creating an action plan to counter discrimination and identified the need to develop an organisation to create group strength. In response, eight women’s Sanghams (organisation) were formed among Reflect members.
The Reflect classes themselves served to break down caste barriers, raising the participants’ self confidence and dignity. The rigid caste separation (between Dalit and non-Dalit women) evident in the beginning began to break down. For example when the Reflect classes started Dalits had to sit outside the Reflect class and were not allowed to use the same water tap or share food with the non-Dalit class members. These rigid caste divisions were analysed and discussed in depth in the Reflect circles. Barriers were gradually broken down and conscious changes were made to rectify the unjust treatment of the Dalits. After some time, non-Dalit and Dalit women would mingle, share food together and sit together in the class. This in itself was a major achievement given the stringent cultural taboos surrounding ‘appropriate’ caste behaviour.
The Reflect circles and women’s Sanghamas, along with direct organising in the villages, created a great deal of momentum for forming Dalit Sanghams in these communities. Working in coordination, the Dalit Sanghams are beginning to tackle caste-based discrimination in education, land reforms, and citizenship. Perhaps most importantly, the Dalits are also reclaiming their dignity by refusing to perform traditional caste-based jobs, such as removing dead animals and left over food from high caste households.
The turning point in the development of the Dalit movement in this area was the Sangham’s decision to abandon their traditional jobs as dictated by the caste system. Although carcass throwing was a job relegated only to the Chamar (or shoemaker) caste, the Sangham was able to unite the castes in supporting the ban because the job was a perfect example of the caste-based exploitation and discrimination suffered by all so-called untouchables. Accordingly, this direct challenge and attack to the roots of the system, provoked a new level of opposition by the high caste community. Both forces served to propel the Dalit movement forward. The Dalit community’s solidarity, and ultimate victory in sustaining the boycotts, confirmed their faith and commitment to the movement, helping to attract new members and spreading the Dalit movement throughout the region.
For more information see Education Action Issue 14
