Unheard voices of Dalit representatives

Recently, a Dalit woman ward representative of Pokhara Metropolitan Area 24, Maiya Nepali, was verbally abused by ward chairman Bahrat Bahadur Adhikari. According to an eyewitness, chairman Adhikari used the cruelest, inhumane and unethical words to humiliate the member Nepali. Though the issue of clash is related to the training budget, when it comes to accusation and insult, ward chairman Adhikari pointedly used very derogative words. However, the Chairman was arrested and presented at the court on the grounds of caste-based discrimination offense though multiple attempts were made to force the victim to settle the matter out of the court. 

Similarly, another incident of caste-based discrimination occurred under the leadership of ward representative Ramji Lamichhane of Machhapuchhre-5, Rivan of Kaski. Both the accused Ward member and local Sarita Lamichhane are "absconding" as of now. Ward member Lamichhane, along with some non-Dalits, insulted and discriminated against Narayan Pariyar at the function. Mr. Narayan was stopped and asked for his surname while he tried to pursue food. He was redirected to a separate kitchen designated for “Damai” and the food he touched was thrown away considering that the food is no more pure for non-Dalits to eat.

The above-mentioned incidents showcase the inner reality of Nepali society and political representatives.  Incidents of ward representatives Maiya Nepali and Naryan Pariyar are representative cases. There are numerous Dalit representatives who are in public office and encounter problems with participation and in the decision-making process. Particularly, Dalit representatives are discriminated against on the grounds of caste by their contemporaries may it be in public spaces or in individual contexts.

The point of discrimination against Dalit representatives starts with the election campaign. Especially in remote areas, Dalit representatives face discrimination during door-to-door campaigns. The non-Dalit voter asks Dalit candidates to stay away from their houses. Similarly, non-Dalit voters and candidates dominate and humiliate Dalit candidates in public. For instance, boycotting Dalits in social and public gatherings, humiliating Dalits regarding caste, playing minority cards, character assassination, teasing by pinpointing caste, etc. are used to make Dalits' representatives feel helpless and without agency in the decision-making process as well as in the election.

The irrationality of people, the social structure of society, and the mentality of radical non-Dalits never accept Dalit representation in the mainstream. In addition, these radical casteists have created various conspiracies to constrain Dalits' growth, progress and development. Designing an anti-Dalit chain to fail Dalit's works is increasing gradually. The mentality of national political parties and their actions are evident that Dalits do not fall under their priority list. To date, the appointment of Dalit faces in leading positions/platforms by political parties is rare.  Why?. Why the national parties do not have Dalit faces in leading positions in the party?  Why Dalits are not assigned vital ministries like home, foreign, finance, etc. to Dalits?  The main reason behind such practices and systems is the caste system caste mentality at large. While they project to be progressive in their speeches, their conscious actions for Dalits' rights are clearly visible. Their inner conscience sees "caste" rather than "caliber". These hypocritical mentality and actions are the key factors of the caste system that propagates through the inter-generational memory of the society screening the opportunities for Dalits for more of the coming generations. 

 And this design has been working for ages. The Manusmriti and its laws are yet persistent and it evokes a Hindu Casteist mentality in society.

Whether political leaders, erudite, or laymen, most non-Dalits have a general understanding of Dalit issues and the caste system. The stereotyped pictures depicted by Manuismirti of Dalits still exist in the non-Dalit mindset.  Therefore, the exclusion is seen in an inclusive state. On the other hand, Casteists claim and boast about the notion of the equal and equality. The beautiful constitution of Nepal has been a scapegoat for Non-Dalits to claim that there is nothing between Dalits and non-Dalits as in the past and things, situation and context have completely transformed. Well, if that is to be true, why are Dalits sidelined from opportunity? Why Dalit presence in power-sharing positions is minimal? Why inter-caste marriages are forced to end sadly and sometimes Dalits end up losing their lives?  

According to National Dalits Commission, the number of the Dalit population is around seven million while the stats of candidacy and elected representatives stand out Dalit representation as a far outlier with reference to proportionate representation. According to the Election Commission, during the election of 2079, out of a total of 275 allocations, the candidacy of 10 Dalit representatives was filed at the federal level. Similarly, out of 550 allocations, the candidacy of 140 Dalit representatives was filed at the province level. Among them, Chabilal BK is the only Dalit candidate to win through FPTP at the federal level. Similarly, Ransingh Pariyar, Sita Sundas, and Laxman Taum won through FPTP at the provincial level. In the larger picture, the Dalit candidacy, total allocations and the principle of proportionate representation do not in line with each other. Further, the picture presented by the disaggregation at the province level is dreadful.  The unequal allocation of candidacies and deferential caste-based density of the constituencies also shows how political parties and non-Dalit voters perceive Dalits and their representation. Due to the caste hegemony, caste supremacy, and extremism, changing dynamics of caste-based discrimination and silent expansionism, Dalits are forced to limit their occupancy in the minority despite having the majority population in Nepal.

The current circumstances of Dalits' representations are based on inclusive proportional representation. The provision of inclusive proportional representation is a step ahead envisioned by the constitution of Nepal. This has provided a platform for the Dalit politicians to come forward, represent their respective populations, and voice the issue of Dalits in the law-making organ of the state. However, this would not have been the scenario and the absence of the same could have left us with minimal faces in the state mechanism. In the federal and provincial elections of 2079 B.S., altogether, only sixteen Dalits candidates were elected, while thirty-two provincial candidates entered the assembly, respectively. Though there has been a major transformation in the electoral system, this figure is far less than what the community ethically deserves and the important factor to be considered is the Dalits' presence in non-Dalits' caste hegemony. 

The Dalit population being a significant vote bank, issues of the same have been a major election agenda while the election manifesto is seemingly nothing more than prevailing populism and hypocrisy of non-Dalits. This paradoxical behavior of non-Dalits creates a false illusion of communal harmony in society. How can the one who has been oppressed for ages compete with the ones who have the share and have been entertained with structural dividends and opportunities for a period longer than the point of time when Dalits were made Dalits structurally and systematically? Indeed, it has been a tough nut crack for Dalits to be amalgamated with non-Dalits. Such a paradoxical and radical school of thought of the casteists leaves Dalit representatives unwelcomed and unaccepted. 

In this changing dynamics, the rude behavior of non-Dalits toward Dalit representatives is transforming and increasing. From the ward office to the cabinet, the nature, types and forms of discrimination are changing and a new set of behavioral patterns is systematically being established. The forms sometimes are direct and harsh, some are symbolic, while the root motive of the humiliation of Dalits remains the same. Dalit representatives who may be parliamentarians or ward representatives, both have similar experiences and stories of social trauma and challenges posed by the caste system. There are numerous studies and media reports that reveal the difficulty of Dalit representatives in decision-making and meaningful participation. The sad reality is the witness when Dalit MPs struggle to find room rentals in Kathmandu and province headquarters.

Particularly in incidences of caste-based discrimination, the non-Dalit influencers, who do not have direct engagement in the incidences, activate out of nowhere and silence the voice of victims. This prevails in the cases of Dalit representatives while it is unimaginable in the context of the civilian Dalit population. All the forces act in order to maintain social and communal harmony as if being Dalits for generations and hiding voices was the most appropriate factor in attaining harmony in Nepali society. The victims struggle to register the case with the local police in the very first place. A massive pressurizing force of local activists and media action makes it possible for registration in most cases. The very next challenge arises due to security issues where the victims are forced to withdraw cases and if not, the case is catered to by local political forces and victims are compelled to settle it out of the court. Only if one could place themselves in the shoes of the victim who has the risk of life, psychological pressure, inferior anxiety, and fear of losing the income and the future of their families darkened. Often these withdrawals are tagged with hostility, categorized into false cases and closed without any further efforts by the authority. In addition, there are many representatives like Adhikari whose perception of Dalits regarding caste is so pathetic and stereotyped. Though Nepal is a signatory nation on the protection and promotion of human rights regarding equality, equity, and social freedom, sadly the social practices and the reality are very different and against it.

After the people's movement of 62/63 in Nepal, specifically, Dalits and marginalized groups were provided the rights and the opportunity to represent themselves in different organs of the state. For the establishment of Dalit rights, this moment was no less than ice-breaking. Dalits were constrained for ages and kept aside when it comes to rights and representation. The constitution of Nepal 2072 guarantees the Dalits' rights as fundamental rights. Article 40 of the constitution mandates Dalits with the right to participate in all state bodies based on the principle of proportional inclusion. Special arrangements are to be made in accordance with the law for the empowerment, representation, and participation of the Dalits in various areas of the state, including public service. It has assured Dalit representations from ward members to members of parliament.

Contrary to the essence and mandate of the constitution, various clusters and subclusters have been established within the non-Dalit community for countering  Dalit representations in mainstream politics. The true meaning and essence of reservation policy have been derailed and a differential understanding of the same is established when it comes to allocating reservations to the long oppressors. What is the agenda behind the curtains in providing those affirmative approaches to those who have been practicing, promoting, and preserving the so-called "caste system"? The ethical understanding of the reservation is to provide a safe passage for the backward communities to excel, empower and grow competent and ready for open competitions in contemporary times. But the current practice of allocating reservations or quotas to the oppressor community is a sheer mockery for the caste victim community. It is seemingly a strategic approach to clean the caste issue without abolishing caste in Nepal. 

In Nepal's context, the caste system is more like a pandemic.  It has a very harmful virus called caste. This social pandemic has been creating turmoil in society through caste for ages. Killing, torture, exclusion, separation, etc. are the byproducts of the same. Fortunately, the state has devised various remedies like proportional representation, praise, punishment, and reward awareness are launched to control such social pandemics and maintain the rule of law in society. Sadly, the stereotyped school of thought among non-Dalits never accepts the state's humanitarian laws. However, there is no option other than to abide by the rule of law. Awareness, law, and rationality are the major actions needed to maintain equality, equity, and social emancipation in society. Otherwise, this social stigma will ruin the society and take us nowhere. Therefore, all the people of the society should show solidarity, collaborate, contribute, and take early action to abolish the so-called caste system in Nepali society.

(Article by : Mim Bahadur Pariyar and Tirupati Pariyar)

(Photo: Mim Bahadur Pariyar)

(Photo: Tirupati Pariyar)