Mitra Pariyar
University of Oxford, UK
ud.pariyar@gmail.com

Arjun Thapaliya wrote an opinion piece entitled “Dalit Movement Lacking Momentum” on Kantipur daily (27 November 2008). The following is a translated extract from his key arguments:

“In the centre-stage of Nepalese politics there has been no debate on the liberation of Dalits…Although they form 20 percent of country’s population, they are widely spread out and…..are unlikely to be impacted by the rhetoric of regional autonomy…..The Maoists…..had defined Dalits as historical proletariat and stressed for their special rights to liberate them….but nothing was offered to them. The underlying reason is the failure of Dalit movement to gather steam.”

The article presented a very abject picture of the current status of Dalits and rightly attacked the rulers as well as the Dalit leaders and activists for failing to work effectively towards bringing change. His views are very accurate and powerful.

He deserves special applause for his maverick effort, as a Bahun, to publicly express his concern for the plight of Dalits. With the exception of occasional editorial comments on papers mostly in response to the reported incidents of discrimination or violence against Dalits, I have not seen many serious voices raised by any well-known non-Dalit columnists, writers, journalists, opinions makers, party activists or leaders so far. Of course, they can go on speaking for hours on the subject when they are invited as guests to the Dalit seminars and programmes, especially if the events are followed by the cocktail dinners.

The article is evidence to the fact that it is not just Dalits who want to abolish the subordination of the low caste. We can see in the American history that there were some Whites fighting together with the Blacks in their anti-racism movement, and some even wanted to shoot their racist White fellows. His article is an equivalent of AK47 pointed at the members of the high caste who wish to keep the archaic culture of caste-based suppression intact. The irony is the big chunk of high caste that wants to see the establishment of justice and equality are outside the ruling elite, and those who rule or influence the rulers do not give a damn about it.

It is very sad, as he pointed out, that the attitude of the State towards Dalits did not change, despite popular expectation, even after the former rebels (who had claimed to champion the cause of the subaltern) took leadership of the government. In fact, this government is worse than the others because Prachanda has broken the tradition by keeping his Cabinet clean from Dalits. He is busy reaching out to the members of high caste and high class close to the former royal regime. He didn’t select any Dalit while making appointments to important state bodies, including his debated selection of “incompetent” members to the National Planning Commission. Moreover, Dalit issue has vanished from the rhetoric of almost all Maoist leaders.

They could perhaps claim that they contributed to a better representation of Dalits in the Parliament. It is correct, technically. But we do not hear any noises made by these MPs in the Parliament on behalf of Dalits who continue to face humiliation and injustices in their daily lives. Thapaliya was right when he claimed that Dalits linked to the parties are so much controlled by their high caste leaders that they can not speak their minds. Sadly, Dalit’s participation in Parliament, representing all parties, appears to be purely tokenistic.

Thapalia is equally right to point his fingers at the Dalit leaders and activists and NGO-wallas. They have never been able to sort out their differences and create a significant movement for change. However, the inaction of Dalit activists in Kathmandu does not mean all Dalits are content with their current status. In fact the resentment is growing. To show the type of resentment brewing in the villages, I present below a translated piece from the lyrics of a popular folk song, Rumal Dhoko Chhu by Raju Pariyar and Krishna Pariyar:

If you can, stop breathing as well
Because the breeze has touched us
I have washed the hankie,
Don’t drink water from this rivulet
As I have touched it.

It is the untouchable, who crafted the idol
Does the priest know this?
I have washed the hankie,
Don’t drink water from this rivulet
As I have touched it.

These powerful words are not created by any activists. Despite its revolutionary message, the singers (themselves Dalits) were not attacked or threatened by anybody. The song became a hit instead. This implies perhaps that the Nepalese society as a whole is now more prepared for change. To reify this cultural mood for change, the rulers and influential people should take the lead and direct the society towards a just and egalitarian path. The plain fact is an ordinary man in my village will not stop treating me as a low caste unless the local party activists stop doing so, and the law enforcers take it as a serious offence

If anybody believes Dalits will remain silent for ever, their judgement is wrong. Humans are inherently looking for their freedom and liberty. It is wrong for the government to negotiate only with those who organise massive strikes and bring Kathmandu to a standstill, or take part in the politics of violence. People expect the State to change now because it is headed by a party that claims to have fought and sacrificed a great deal for people. The other mainstream parties have lost public faith for a while. The government should do something quite urgently to show that the notion of republic or New Nepal is meaningful to everybody, not just for the high caste and the high class.

- अर्जुन थपलिया

“नेपाली राजनीतिको केन्द्रीय भागमा दलित मुक्तिको प्रश्नमा कुनै बहस भएको छैन । उनीहरूले राज्यस“ग ठोस रूपमा कुनै माग प्रस्तुत गर्नसकेका छैनन् । देशको जनसंख्याको २० प्रतिशत रहे पनि छरिएर रहेका दलितहरूले क्षेत्रीय स्वायत्तताको दाबी कुन क्षेत्रविशेषमा गर्ने हुन्, थाहा छैन । जातीय असमानता र अन्याय सहेका दलित वर्गको मुक्तिलाई क्षेत्रीय स्वायत्तताको नाराले पनि छुने देखि“दैन ।”

“अब पनि चुप लागेर फेरि ठगिने कि आफ्ना मुद्दा सशक्त तर शान्तिपर्ूण्ा ढंगले अगाडि सार्ने - नेपाली दलितहरूले निधो गर्नुपर्ने बेला आएको छ ।”

Source article: दलित आन्दोलनले नलिएको गति (www.ekantipur.com, Posted on: 2008-11-26 19:18:39 )
In pdf file: Dalit Andolanle Naliyako Gati (provided by Shambhu Rasali Palpali) .

The NIN Special Report

Kathmandu, November 24- A prominent national Dalit leader of Nepal, Dal Singh Kami passed away. The Nepaldalitinfo International Network (NIN) expressed tribute to the departed leader, with gratitude for his contribution, and heartfelt condolence to the bereaved family.

Late Dal Singh Kami

Late Kami was one of 200 Dalit activists arrested while encircling the central government secretariat demanding that the government ensure representation for dalits in the interim constitution drafting committee in July 2006. [More on this story]

Late Kami was the President of Nepal Dalit Sangh, the Dalit wing of Nepali Congress Party. He was elected to Central Working Committee of Nepali Congress Party from a reseved quota for Dalits in January 2006. Formerly, he served a term as a member of Rastriya Sabha (National Assembly) from Nepali Congress Party. He hails from Gorkha district of Nepal.

RELATED NEWS:

NC central leader Kami passes away

Nepali Congress (NC) central leader and president of the NC-affiliated Nepal Dalit Association, Dal Singh Kami, passed away on Monday at the age of 68.

Kami, who had been suffering from kidney problems since last two years, died while undergoing treatment at Om Hospital, Kathmandu.

NC president Girija Prasad Koirala, senior leader Sher Bahadur Deuba and other leaders went to Om Hospital to pay tribute to Kami.

Late Kami spent eight years in exile during the struggle for democracy and served jail terms in Nepal. He is survived by four sons and five daughters. Source: nepalnews.com Nov 23 08

A draft document called Nepal Dalit Charter was developed by a gathering of various Dalit organizations in Godavari on December 13, 2007, with the legal advice by UNDP, based on a series of five regional conference Declarations made in the year. This document has not yet been finalized as a consensus rights charter for all Dalits in the country, but can certainly serve as the remarkable milestone from which to begin a national single voice of all dalit voices.

Meanwhile, a proposal for a national mega-convention “MAHASAMMELAN” of all dalits of Nepal has been talked about among Dalit intellectual circle.

The draft Charter document can serve as the starting document towards building a consensus self governing national body of Dalits, which can take up all the aspirations and demands for a life of Dalits with dignity, equal rights and respect like any other communities in Nepal.

The nepaldalitinfo international network calls upon everyone interested in Dalit rights to comment on the following draft document to provide creative and meaningful inputs for finalizing the document as a consensus Dalit Charter in Nepal.

Nepal Dalit Rights Charter (DRAFT)

Kathmandu, November 20- Jagaran Media Center (JMC) is giving away awards to Dalit students to recognize their high performance in SLC examinations. The JMC has called applications from Dalit students who have passed SLC examination in the year 2064 (2008) BS for the “Jagaran Media Center Dalit Student Award”. Two Dalit students, fe/male will be awarded on the basis of the marks obtained in the SLC exams.

The application along with the Xerox copy of the SLC Mark sheet should reach to the JMC address no later than 8 December 2008.

For further inqueries, please contact:

Prakash Mohara
Program Manager & Editor in Chief
Jagaran Media Center
Kathmandu, Nepal
P.O. Box: 19619
Off: +977 1 4780005
Cell: +977 9841362376
www.jagaranmedia.org.np

Name of the Book : Social Inclusion in Microfinance
Author: Man Bahadur Bk
Publisher : JUP-Nepal
Price : NRs 210/-

Kathmandu, November 20- A new book Social Inclusion in Microfinance written by Man Bahadur Bk has been released. The book is prepared based on the research work done under Social Inclusion Research Fund (SIRF)/SNV in collaboration with Save the Children.

The book is very useful to enabling the readers in understanding the concept of social inclusion, issue of high priority, and its dynamism for socio-economic development of the marginalized people. Likewise, it has explorative study on microfinance and one of its widely used models cooperative which is meant to empowering rural poor economically.

The research has explored practical innovative approaches for measuring magnitude of social inclusion in an organization/ project. It has also provided some innovative recommendations, which are very timely for the poor struggling transitional economy to shift into more sustainable equitable and self-depending economy focusing more to marginalized people of the country.

Most importantly, the book has also initiated new approach to support the deprived children for their education through “Education First Campaign” from the sale of this book.

So, having this book is not only getting knowledge rather also supporting deprived children for their education.

The author Mr. Bk is a Dalit activist and the founder President of JUP-Nepal. He is a development expert specializing in microfinance.

The book is currently exhibited at Peace Fair (Nov 21/22), Nepal Academy Hall, Kamaladi in JUP-Nepal’s stall, where one can also find other publications on Dalits and Social Inclusion.

For book cover, please look here >>> Book Cover - Social Inclusion in Microfinance

For book inquiries, please contact:

Jana Utthan Pratisthan (JUP-Nepal)
Anamnagar, Kathmandu
Po. Box: 14298
Email: jucn@wlink.com. np
Phone No: 2030309; 4771136

- सरोजदिलु विश्वकर्मा

अहिलेका वाहुन जातिमा उनको संस्कारअनुसारको प्रत्येय जोडिएर ‘वाहुनवाद’ बनेको हो । वाहुनलाई अझ उच्चकोटीको तुल्याउन व्राम्हण पद्मी दिईएको थियो, जसले ज्ञान विज्ञानका महान कामहरु गरे । त्यसपछि धर्मशास्त्र अनुसार उच्च आचरण र सभ्य संस्कृति भएकाहरुलाई नै व्राम्हण भनि थालिएको हुनपर्दछ । तर अहिलेका वाहुनहरुलाई मात्रै व्राम्हण भन्न मिल्दैन । किनकी, यिनीहरुभन्दा गैरवाहुनले नै विश्वमा ज्ञान विज्ञानका चमत्कार गरीसके । व्राम्हण त ती हुन्- जसले विश्वलाई आधुनिक आविस्कार र कम्प्युटर र्रर् इन्टरनेटका युगमा पुर्याई सके । अतः नेपाल र भारत, जहाँ छुवाछूतले जरो गाडेको छ, जहाँ शोषण-दोहण हुने गरेको छ, त्यहाँ रहेका यी संस्कृत अथवा अंग्रेजी मात्रै जानेर सभ्य हुन खोज्ने जोकोहीलाई वाहुन कै पंत्तिमा राख्नर्ुपर्दछ र यिनको आचरणलाई वाहुनवाद नै भन्नु उपयूक्त हुन्छ । त्यसकै आधारमा नयाँ परिभाषा खोज्नुपर्ने हुन्छ ।

हाम्रा धर्मशास्त्र अनुसार सवैको पूज्यनीय, धर्मकर्म र्रर् इश्वर भक्तिमा लीन जात नै व्राम्हण हो, जो र्सवज्ञानी हुन्छ, जस्को हरेक लवजबाट पवित्रैपवित्र प्रष्फुटन हुन्छ, जसले अरु मानवको विकासका लागि श्रृजना गर्दछ, संरचना तयार पार्दछ । तर अहिलेका यी व्राम्हणहरुले शंख मात्रै फुक्दैनन्, मानिसहरुको कान मात्रै फुक्दैनन्, दिनमा दर्ुइ प्लेट् सुँगुरको पोर्क बजाउँछन्, रातमा सुटुक्क भित्र पसेर खोयाविर्केदेखि रंगीविरंगी सोमरसमा डुब्छन् अनि वाहिर निस्केर विभेद् रच्छन्, छुवाछूत मान्छन् । यी मनुवादी ब्राम्हणहरु आज कोहीपनि पुस्पक-विमान, स्वर्ण्र्ाांका अथवा यथार्थ-र्स्वर्ग बनाउन जान्दैनन् । यिनीहरुभन्दा त तिनै म्लेच्छेहरु, ह्रि्रो र अरवी, म्ाुश्लिमहरु सयौं गुणा अगाडि आईसके, जसले भू-उपग्रह प्रणालीको संसार नै बर्साईसके । अतः धर्मशास्त्रको परिभाषा अनुसार तिनीहरु चैं व्राम्हण हुन्, यहाँका व्राम्हण त वाहुन मात्रै हुन्, जो सामाजिक, सांस्कृतिक विभेद् र आर्थिक शोषणमा माहिर छन् र जातीय तहको आधारमा आफूलाई जहिलेपनि उच्चकोटीको ठहर्याछन्् । सो कार्यशैली र आचरणले गर्दा उनीहरुलाई व्राम्हण होईन, वाहुन नै भन्नर्ुपर्दछ । यसरी भन्ने हो भने वाहुन भनेको र्सार्वजनिक स्थानमा चै भरसक छूवाछुत नगरेजस्तो गर्ने तर घरमा भने गहुँत छम्केर पस्ने अथवा मिठो र स्वादिलो भेट्टाए भने कुमै जोडेर चप्काउने तर आफ्नो घर दलानमा नै ढिम्किन नदिने, अथवा वाऊआमा मान्दैनन् भनेर पन्छिने, अरुलाई ललाई-फकाई लोभ्याई-उल्क्याई उसका धनसम्पति हडप्ने वा तलबाट उचालेर माथिवाट खर्साईदिने र अनेकअनेक वहाना बनाई वा अरुका लागि अप्ठेराहरु खडा गरिदिई आफ्नै मात्र स्वार्थसिद्ध गर्ने -सकेसम्म हाकाहाकी लिन खोज्ने, नसकेमा चाकडीचाप्लुसी गरेर आफ्नो बनाउने, त्यो पनि नभए जालसाँची गरेर भएपनि लिने, तर आफ्नो चै सुको दिन नचाहनेहरु) लाई वाहुन भन्नु पर्दछ र त्यस्तो संस्कारलाई ‘वाहुनवाद’ । यति मात्र होईन, हिजो संस्कृत पाठ् पढाएर भगवान रिजाए र्स्वर्ग जान पाईन्छ, दुःखकष्ट हरण हुन्छ भनेर र्सवसाधारणको दिमाग भुटी खाँदै आएकाहरु तिनै, आज अंग्रेजी जानेमात्र अवसर वा जागीर पाईन्छ भन्दै आफ्नै मात्र भूँडी भर्ने तथा हरेक अवसर र श्रोतमा आफनै मात्र वर्शच्व जमाउनका लागि हरेक सीमा निर्धारण गरी अरुलाई वञ्चित गर्ने पद्धति वाहुनवाद हो ।

हामी विगतलाई हर्ेनसक्छौं- यिनकै नीति निर्देशन अनुसार शासन चल्थ्यो । क्षेत्रीलाई धर्मकर्ममा लठ्ठ पारेर सुरा पियाऊँदै र सुन्दरी भिडाउँदै यिनै वाहुन जातिहरु र्सवश्रेष्ठ र प्रशंसनीय मानव जाति भए, शासनमा यिनीहरु सधैं पुज्यनीय भए । यिनले नै हाम्रो श्रम र धन शोषण गरेर मन्दिर बनाउन लगाए, फेरी त्यो मिन्दरमा धनदौलत वा द्रब्यादि चढाएमात्र मरेपछि पार पाईन्छ भन्ने भ्रम श्रृजना गरिदिए । गैरवाहुनहरुले आफ्नो श्रम खर्चिर्दै गए, आफ्ना सुनचादी र घरमा उत्पादनहरु तिनै मन्दिरमा चढाउँदै गए र ती वाहुनहरु भने हरी ओम् तस्तम् तस्तम् गर्दै त्यो धनदौतल सोहर्न थाले भने त्यसको केही अंश शासकहरुलाई दिएर लठ्ठ पारे । जनमानसमा नचढाएमा नर्क जाने डर पनि श्रजना गरिदिए । अर्कोतिर यिनैहरुले हिजो आफ्ना जजमानहरुलाई मर्ुगा वनाएर उनीहरुबाटै धन लिदैं ज्ञान आर्जन गरे । त्यही ज्ञानले धनमाथि धन कमाउँदै गए, आज तिनैहरु देशविदेशमा पहुँच पुरयाएर उच्च कोटीको शिक्षा हासिल गरिरहेका छन् भने ती विचरा जजमानहरु मुक्ति होला भन्दै तिनै पुरैतहरुलाई नै धन आआफ्ना धन टक्रयाउँदै ठिक्क छन् । त्यसले के खाओस् छोराछोरीलाई के राम्रो उच्च शिक्षा देओस् ! यसरी धनी र गरीव, ज्ञानी र अज्ञानी विचको दुरी फराकिलो हुदैं आयो । फलस्वरुप, आज हामी राजनीतिक पार्टर्ीी हेरौं, सवैमा वाहुनहरु नै नेतृत्व पंत्तिमा, त्यसका संघसंगठनमा हेरौं, कर्मचारीतन्त्रमा हेरौं, उही वाहुनकै अगुवाई । मन्त्रालयमा, ब्यापारमा, सवैतिर वाहुनैवाहुनको हालीमुहाली छ । शिक्षा, स्वास्थ्य, सञ्चार, साहित्य राजनीतिमा, नगारिक आन्दोलनमा, प्रशासनमा हेरौं- हिजोका तिनै पुरैतहरुकै वंशजहरु ज्यादा छन् । जसका पर्ुखाले हिजो जनताका धन, श्रम लुटेर मन्दिर बनाउन लगाए, त्यही मन्दिरलाई आफ्नो तपोभूमि बनाए र त्यहींको आर्जनबाट तिनकै सन्तानले राज्यका विभिन्न अवसरहरु ओगटे, आज उनीहरु नै अग्रपंतिमा छन् । फेरी उनीहरु नै विभिन्न सीमा लगाएर आफैंमात्र अवसर भोगी हुने सुरक्षित धन्दा चलाइरहेका छन् । आज त्यही आचरणमा तिनै पुराना व्राम्हणहरुकै शाखा सन्तानहरुले नै विभिन्न ओहदामा पुगेर निर्धा र गरीव विपन्नमाथि छुवाछूत गर्दैछन् । पहिले हाकाहाकी छुवाछूत वा भेदभाव गरिन्थ्यो भने अहिले नयाँ ढंग र आमूल परिवर्तन सहीतको विभेद गरिन्छ ।

यो हुनुको मुल कारण त्यही संस्कृतवादी रुद्रीचण्डी नै हो । फरक यति हो - यिनले हिजो अरु जातिले नवुझ्ने संस्कृत भाषामा ब्याख्या गरेर समाजमा शोषण गर्ने वा गराउने गर्दथे, आज अंग्रेजी भाषाको भाङले यिनै तल पारिएका जातजाति र वर्ग, समुदायलाई लठ्याएर र्सवसाधारण जनतामाथि शोषण गर्ने र तिनीहरुको दिमाग भुटी आफैमात्र फेरीपनि कमाउने र जमाउने जालसाँची गरीरहेका छन्, त्यसका सञ्जालहरु स्थापना गरिरहेका छन् । यो नै नववाहुनवादको नयाँ रणनीति हो ।

तर यस किसिमको वाहुनवाद अहिले केवल वाहुनजातिमा मात्र सीमित छैन । माथि भनिएअनुसार जो जो यस किसिमका आचरणहरु दर्शाउँदैछन् ती सवै वाहुनवादी हुन् । उपाध्याय वाहुनदेखि क्षेत्री, नेवार, जानजाति, दलित, मधेसी, मुश्लीम, वौद्ध, डोम, चमार आदि जोसुकै यस्तो आरचण देखाउँछन्, आफैंमात्र लाऊ आफैंमात्र खाऊ भन्छन् भने ती जातले वाहुन नभएपनि आचरणले वाहुनवादी हुन् । यस्तै वादले अहिले मधेसी, दलित तथा जनजाति अथवा क्षेत्री जातिसमेतलाई जकडियाएको छ । ती उच्चकोटीका पुरैत दर्जामा आजभोली अभिजात नेवार समुदाय देखा पर्दैछन्, जसले राज्य अधिकांश आर्थिक संरचनामा आफ्नो दरीलो नेर्टवर्क बनाएका छन् । त्यसपछि तिनका नीतिशास्त्रबाट प्रशिक्षित क्षेत्रीयाहरु छन्, त्यसपछि त्यही सीको गर्ने जनजाति, दलित, मधेसी, महिला भित्रका अगुवा पुरैत-प्रशिक्षार्थीहरु । तिनले तहगतरुपमा क्रमशः त्यही सीको अन्य जातजाति वा वर्ग वा समुदायले पनि अनुकरण गर्दै आएका छन् । यहि संस्कार पहिलेदेखि अहिलेसम्म र दरवारदेखि झुपडीसम्म यथावत् छ । जो आफूभन्दा निर्धा र सानालाई उल्लु बनाएर, धम्क्याएर एउटा एउटा निहुँ झिकी शोषणदोहन गरी नै रहेका छन्, तिनले यिनै पिछडिएकाहरुकै आवाजहरुलाई उर्ठाई र तिनैका दुखाईमा ऐयाआथोका नाटक गर्दै फेरीपनि उनीहरु नै हरेक क्षेत्रमा कब्जा जमाईरहेका छन् । त्यसवाट तिनीहरुलाई यथेष्ठ द्रब्य प्राप्ती हुन्छ भने उनीहरु एकक्षण आफैंलाई तथानाम गाली गरेर भएपनि ट्वाईलेटको प्यानमा पसेको मोहरलाई नाकले टिप्न संकोच मान्दैनन् ।

यसको अर्थ हो- वाहुन समुदायमा मात्र होइन, जुन्जुन् जातजातिमा यस्तो संस्कारवाला अभिजातहरु छन्, ती सवै वाहुनवादीहरु हुन् । अतः जो अरु मानवलाई आफूसरह ठान्दछन्, जो सवैले समान अस्तित्वमा वाँच्न पाउनर्ुपर्दछ भन्ने ब्यवहार गर्दछन्, जो विभिन्न वहानामा राज्यको श्रोत, सम्पति र अवसरहरु हडप्दैनन्, तिनलाई यो परिभाषाले छुदैंन । तर जो मन्दिरमा मध्यरातीदेखि लाम् परेर सातपल्ट ढुङगा वा धातुको मर्ुर्तिलाई घोप्टो परीपरी ढोग्दछ तर आत्मामा चैं अरुलाई जतिसक्दो नङगाएर आफैमात्र श्रेष्ठ बनौं भन्ने सोच राख्दछ र त्यसमै आफ्नो सभ्यता देख्दछ, प्रतिष्ठा ठान्दछ अथवा देखावटीरुपमा समान मानवधर्मको कुरा गर्दै आफ्नै मात्र धन्दा चलाउँछ, जो मिनेटमा साठीपल्टै इश्वरको नाम पुकार्दै ब्यवहारमा भने विभेद गर्दछ र शोषण गर्दछ र आफ्नो स्वार्थपर्ूर्तिका लागि अरुलाई दवाउँछ, अरुकै धन कब्जा गरेर दात ङच्ियाउँदै आफू मात्रै मालिक हुन खोज्दछ, त्यो जुनसुकै वर्ग, श्रेाणी वा जाति होस्, निख्खर वाहुनवादी हो । अम्वेड्करले आफ्नै लागि मात्र धर्म मान्नेहरु राष्ट्रका लागि पनि हुदैनन् भनेर भनेजस्तै अनेक वहाना बनाएर हुन्जेल मुलुकै हडप्ने र त्यसैवाट छलाङ मार्दै रित्याएपछि त्यसैमा लात मार्ने ती जोसुकै हुन्, ती सवै समाज र राष्ट्रका लागि हिजोपनि थिएनन्, आजपनि छैनन् । जोसंग राष्ट्र, समाज र सम-मानव मोहभन्दा धन्दाको मोह ज्यादा हुन्छ, ती सवै वाहुनवादी हुन् ।

Vancouver, BC (Canada), November 17- Progressive members of the Nepali community living in North America have created an organization - the Progressive Nepali Forum in the Americas (PNEFA) - with the objective of contributing to the movement for social justice in Nepal and abroad. The organization responds to the increasing Nepali diasporic population in this part of the world.

PNEFA seeks to promote sense of social responsibility among Nepali Diaspora by providing information and analyses about discrimination and exploitation in Nepal. Most importantly, we aim to link Nepalis living abroad with the social justice movement in Nepal. We also believe the experience and information we obtain in North America is worth sharing with our fellow Nepali people, academics and organizations in Nepal for the cause of progressive transformation of Nepali society. We especially seek to support activities intended to do away with unjust social, economic and political discriminations and exploitations upon the historically marginalized, working-class Nepalis, who for so long have been excluded from the already limited avenues for development.

We in PNEFA make a commitment to actively promote equality of opportunities to all in Nepal. We believe, first and foremost, in social equity. We strive to improve the futures for previously marginalized caste, ethnic, class, and religious groups in Nepal by bringing structural change through peoples’ empowerment. We are also aware of the fact that, as conscious members of Nepali diaspora, we have a special responsibility to inform people from other countries about various forms of exploitations and discriminations in Nepal, the efforts of people to free themselves from the exploitations and discriminations and to highlight the independence and territorial integrity of that pluralistic nation.

PNEFA Officials:
1. Abi Sharma, BC — President
2. Santosh Thapalia, NY — Vice-president
3. Chandra D. Rai, ON — General Secretary
4. Bhanu Poudyal, BC — Secretary
5. Bijaya Adhikari, Ph.D., Ohio — Treasurer
6. Bikash Jaisi, WA — Member
7. Karsang Lama, MA — Member
8. Shambhu Katel, AL — Member
9. Subash BK, ON — Member

Advisers:
1. Chitra K. Tiwari, Ph.D., Virginia
2. Gopi Upreti — New Jersey
3. Shailesh Shrestha — New York

For further information, contact:
Abi Sharma, President, PNEFA
abiksharma@gmail.com

Ottawa (Canada), November 16 - Dr. Ramesh Kumar Sunar, an accomplished academic and entrepreneurial powerhouse of Nepali origin from USA, was the guest speaker in the first public program of CFFN Youth for Global Entrepreneurship (CYGE) held in Ottawa, Canada. He inspired the Canadian youth in Entrepreneurialism citing his own success walking through an arduous path of struggle crossing barriers of caste discrimination.

Dr. Sunar runs a vibrant Orthodontic practice and an institute of dental learning at Charlotte city in North Carolina, United States.

Canada Forum for Nepal (CFFN) has formally launched CFFN Youth for Global Entrepreneurship (CYGE) group, which promotes youth entrepreneurship. CYGE was brought to public amidst an interaction program on entrepreneurialism.

In its invitation to the community, CYGE said, “Entrepreneurialism is a virtue admired by many and pursued by a few for it involves risks. In this arena of thrills, rewards, disappointments, and failures, there are always some who discover enterprising ideas with ease and show success in one venture after another. How is it that they solve their problems differently? What drives them into success? It is in this quest that CYGE hopes to further the understanding of entrepreneurialism among aspiring youth.”

Speaking in the program Dr. Ramesh Kumar Sunar said, “The most potent tool required to be successful is an intention that focuses our mind into a specific goal. When working intently and constantly with a clear purpose, we can achieve what seems unachievable today.” He, however, warned that the success will not follow you unless you have desire to succeed, good work ethics, spirit of saving, and company of good people. He warned young people by saying, “Remain frugal in good times, don’t buy more than what you need, and live within your means.” “One of the biggest mistakes that new entrepreneurs make is that they splurge money on expensive things and spend years to pay for borrowed money.”

Dr. Sunar told how he developed intense desire to prove himself when he faced discriminations in Nepal and India. “When people refused to rent rooms in Kathmandu and treated him as inferior human because of his Sunar last name, a fire lit in me to fight against the caste system of Nepal and India.” He said, “People have the capability to bring you down or propel you up. Therefore, do not get bugged by those who put you down.” He asked young people to channel their resentment and hurts towards positive cause and constructive transformation of their lives.
“The spirit of entrepreneurialism should be about giving back,” said Dr. Sunar. He concluded by saying, “You should be compassionate and give back to the society” and pointing to Warren Buffet who gave the bulk majority – 95% – of his wealth back to society. He emphasized how he is inspired to be helpful to uplift the lives of the oppressed people of Nepal and encouraged other youth to do the same.

Dr. Sunar was thanked by the Executive Director of CFFN, Dr. Pramod Dhakal, who also introduced Project Rural Education Nepal of CFFN which has an ambitious educational plan for Pokhara-Lumbini corridor. The program was conducted by Prashanta Dhakal, Coordinator of CYGE, and assisted by many youth volunteers.

The organizer, CYGE, is geared to bring entrepreneurial knowledge and skills to youth with a belief that today’s youth are the entrepreneurs of the future. Although organized by the youth, this program is part of an effort of CYGE to serve not only CYGE members but also the Nepalese community members of all ages. This richly educational and inspiring program was the first in a series of programs CYGE will be organizing on entrepreneurialism.

About Canada Forum for Nepal

Established in 2006, Canada Forum for Nepal (CFFN) is a registered not–for–profit organization aspiring to see a peaceful, democratic, just, and prosperous Nepal. CFFN channels its endeavours towards meeting the following three objectives: raising awareness about Nepal in Canada, incubating research in Canada on solutions to Nepal’s economic, social, and political issues, and promoting cooperation and collaboration between the grassroots peoples of Canada and Nepal. Our programs stem from awareness towards the needs of individuals, families, nations, and the world as a whole.

The CFFN promotes critical thinking and scholarly exchanges between Canada and Nepal. In particular, the organization likes to position itself as a bridge between the Canadian public who are concerned about global issues and the most disadvantaged children, women and men of Nepal who are deprived of basic education, knowledge, and capacity required for overcoming poverty and for inculcating innovation and progress. This stance comes from a conviction that knowledge and education is the most profound requirement for building a just and prosperous Nepal.

For more information on CFFN, visit us at www.cffn.ca. To access CFFN Radio programs please visit us at http://radio.cffn.ca.
or Contact:

Dr. Pramod Dhakal, CFFN Executive Director
+1-613-596-6692
pdhakal@gmail.com

Bikash Chudal
Spokesperson
CFFN Youth for Global Entrepreneurship (CYGE)
bikashchudal@gmail.com
Canada Forum for Nepal
33 Bellman Drive
Ottawa ON K2H 8S3
Canada

Jagaran Media Center (JMC) has established the Dalan Film Fund from the money collected from the telecasting of a popular Tele-serial “Dalan”. “Dalan” a Tele-serial written by the Litterateur and Dalit human right activist Aahuti and directed by well-known film director Nabin Subba has been produced by Jagaran Media Center. It was being broadcast since June 15, 2008 at Nepal Tele-vision on every Sunday at 8:50 pm. Dalan has successfully completed broascasting of 22nd episode.

Until this stage of transmission, Dalan has differently been able to raise the height among the entire Tele-serials broadcast from Nepal TV. After the transmission of Dalan, discussions has been begun to make exquisiteness in film art. Dalan has been successful in establishing a concept like film can be the powerful means in establishing new exquisiteness by breaking up the traditional discriminatory socio-cultural exquisiteness.

Not only against the caste discrimination of Nepalese society, Dalan has raised voices against inequalities through its powerful art performances and approach. Being impressed from the Dalan Film, several self-helped Film Clubs have been forming to express solidarity against discrimination practices. So far 300 Dalan Films Clubs are formed in the various districts of Mechi to Mahakali of Nepal, along with India, Dubai and USA. These clubs are involved for social reformation. These clubs will continually work in eradicating socio-cultural discriminatory practices along with social reformation process even after the completion of Dalan transmission. This initiation will help in establishing new trend in Nepalese film industry.

The feedback received from all age groups, class audiences and well-wishers have added synergy in us. We have been wakeful and energetic from the crystal comments received from Dalit and Non-Dalit communities along with intellectuals and activists involved in the social reformation movement. Along with Nepal , Universities from abroad has shown their interest in transmitting the Dalan serial in their initiation. Being impressed from the film, people have started sending money too. Along with Dubai , other countries have informed to contribute money. Jagaran Media Center has established the Dalan Film Fund from the collected money. From now on, receipt amount will be collected in the fund. In future, the fund will be mobilized in producing and promoting social ad right based Film. Several film funds are established in various countries. This will be the first initiation in the Nepalese context. Let’s hope, this efforts will help in making and promoting several films like Dalan. And, obviously voiceless people’s voices will have space in such films.

Only one effort will not be sufficient to raise height to such event. Common solidarity and commitment is must to meet this goal. To make the film scholastic, the role of Film critics, Social and Dalit Activist, Academician and Intellectual’ s must be influential. Thus, we expect comments, feedbacks and advices from those who are directly and indirectly concerned with Dalan Tele-serial.

For further inquiry about Dalan Tele-serial, please visit: www.yodalan. com.

Report by:
Purna Singh Baraily
Jagaran Media Center

दलन चलचित्र कोष

जागरण मिडिया सेन्टरद्धारा प्रस्तुत टेलिश्रृङ्खला दलन २०६५ असार १ गतेबाट प्रत्येक आइतबार बेलुकी ८:५० बजे नेपाल टेलिभिजनबाट प्रसारण हुँदै आइरहेको छ।। साहित्यकार तथा दलित नेता आहुतिको लेखन र नवीन सुब्बाको निर्देशन रहेको दलनको हालसम्म २२ औं श्रृङ्खला प्रसारण भइसकेको छ ।

प्रसारणको यो अवस्थासम्म आइपुग्दा दलनले नेपाल टेलिभिजनबाट प्रसारण भइरहेका टेलिसिरियल मात्र होइन, चलचित्रको इतिहासमा नयाँ उचाई थप्न सफल भएको छ दलनको प्रसारण प्रारम्भपश्चात् चलचित्र कलाका बारेमा नयाँ सौन्दर्य निर्माणको कोणबाट पनि छलफल प्रारम्भ भएको छ । परम्परागत विभेदकारी सामाजिक―सांस्कृतिक सौन्दर्यका कारण निर्मित चिन्तन प्रक्रियालाई भत्काइ नयाँ सांस्कृतिक सौन्दर्य स्थापित गर्नका लागि चलचित्र पनि एक सशक्त माध्यम हुनसक्छ भन्ने मान्यता स्थापित गर्न दलन सफल हुँदै गइरहेको छ।

नेपाली समाजमा रहेको जातीय विभेदविरुद्ध मात्र होइन, समाजमा विद्यमान असमानताका विरुद्ध कलाका माध्यमबाट दलनले आवाज उठाएको छ। विभेदविरुद्धको आवाजमा ऐक्यबद्धताका लागि दलन टेलिश्रृङ्खलाबाट प्रभावित भएर दलन फिल्म क्लब गठन क्रम तीब्र रुपमा भइरहेको छ। नेपालको मेचीदेखि महाकालीसम्मका जिल्लाहरु, भारत, दुबई र अमेरिकामा गरी हालसम्म ३०० दलन फिल्म–क्लबहरु गठन भइसकेका छन्। यी क्लबहरु सामाजिक जागरणका लागि क्रियाशील भएका छन्। दलनको प्रसारण सकिएपछि पनि यी चलचित्र क्बलहरु समाजिक रुपान्तरण र विभेदकारी सामाजिक–सांस्कृतिक मान्यताहरुलाई अन्त्य गर्नका लागि कलाका क्षेत्रबाट क्रियाशील हुने छन्। यो कार्यले नेपालको चलचित्र सस्कृतिमा दरिलो टेवा पुर्‍याउने छ।

सबै उमेर समूह र वर्गका दर्शक तथा शुभ चिन्तकहरुबाट आएको प्रतिक्रियाले हामीलाई नयाँ उर्जा थपेको छ । दलित तथा गैर–दलित समुदायका साथै, बौद्धिक, चिन्तक र सामाजिक रुपान्तरणको अभियानमा गाँसिएका व्यक्तित्वहरुको स्वच्छ प्रतिक्रियाले हामीलाई अझ जागरुक बनाएको छ । नेपाललगायत अन्य मुुलुकका विश्वविद्यालयहरुबाट प्रदर्शनको लागि सोधनी हुन थालेको छ। अभिनय गर्ने कलाकार र तिनीहरुको अभिनयबाट प्रभावित भएर खामबन्दी रकमहरु पनि प्राप्त हुन सुरु गरेका छन् दुवईलगायत अन्य मुलुकबाट रकम पठाउने जानकारी आएको छ। यसरी प्राप्त रकमहरुलाई संगाल्दै जागरण मिडिया सेन्टरले दलन चलचित्र कोषको स्थापना गरेको छ। अब उप्रान्त स्वइच्छापूर्वक प्राप्त भएका रकमहरुलाई कोषमा जम्मा गर्दै लगिने छ। भविष्यमा यस चलचित्र कोषबाट सामाजिक र अधिकारमुखी चलचित्रको निर्माण र प्रबर्द्धनका लागि परिचालन गरिने छ। अन्य मुलुकमा थुप्रै चलचित्र कोषहरु स्थापित छन्। नेपालको सन्दर्भमा यो पहिलो प्रयास हुनेछ। आशा गरौं, यो प्रयासबाट दलन जस्ता अरु थुप्रै चलचित्रहरु निर्माण र प्रबर्द्धन हुनेछन्। र समाजका आवाजबिहीनहरुको आवाजले चलचित्रमा स्थान पाउने छ ।

यो अभियानलाई अझ उचाइमा पुर्‍याउनका लागि कुनै एउटाको प्रयासले मात्र सम्भव हुँदैन । त्यसका लागि सबैको ऐक्यबद्धताको जरुरत पर्दछ । चलचित्रलाई प्राज्ञिक बनाउनका लागि चलचित्र–समिक्षक, सामाजिक अभियान कर्ता, दलित आन्दोलनकर्मीहरुका भूमिका झन सशक्त हुनु पर्दछ। तसर्थ आउँदा दिनमा दलनसँग सरोकार राख्ने, फिल्म क्लबका सदस्यहरु तथा शुभचिन्तकहरुको थप सल्लाह र सुझावको हामी सधै स्वागत गर्दछौं।