ROARING VOICES, WINDS OF CHANGE

A COMPILATION OF CASE STUDIES OF WOMEN PARTICIPATION UNDER THE PROJECT I HAVE A VOICE: WOMEN ADVOCATING FOR DEVELOPMENT IN NEPAL 1 Date of Publica on November 2014

Published by Mission East Nepal

© Mission East, 2014 All photographs and content are property of Mission East unless otherwise noted.

Report produced by Uddhav Rai, Independent Consultant, August 2014

Edited by Ali Malcom

Disclaimer This document has been produced with the fi nancial assistance of the CISU – Civil Society in Development. The views expressed herein should not be taken, in any way, to refl ect the offi cial opinion of the CISU – Civil Society in Development.

2 PREFACE

Mission East, in associa on with the ‘I Have a Voice’ project set out all children to a end schools, and Karnali Integrated Rural Development to raise awareness among female prohibit drinking, gambling, and and Research Centre (KIRDARC) and members of the communi es so that violence in their communi es. Women Welfare Service (WWS) they educate themselves, educate Women who had never gone out Humla, have implemented a Gender others, join hands for collec ve of their households now speak in and Social Inclusion (GESI) project ac on to realise their rights, and public mee ngs, demanding shares en tled ‘I Have a Voice: Women advocate against the malprac ces of development, which are en tled Advoca ng for Development in of untouchability and gender and to them. Access to and control over Nepal’ in six village development caste-based discrimina on, violence, community resources are greater commi ees in two remote districts of ul mately crea ng agencies to than before. They have set up the the Himalayan foothills. This project counter them. rules for gender and social inclusion aims to reach the poorest and most (GESI) by crea ng alignments with Despite unbelievable poverty, high marginalised communi es living in like-minded networks. They regularly rates of illiteracy, poor sanita on, the most isolated areas of Nepal. The meet and share ‘women ma ers’ and and remote access, the project has project par cipants are marginalised save small amount on monthly basis managed to create awareness and women who are made vulnerable to use for a common cause. More to mobilise women to enjoy their due to long imbedded caste and ill- importantly, they prac ce mahila rights. Women who never knew the gendered social construct, live in the khedne (gathering women) for their alphabets now can read and write. poorest segment of society in one of rights, an unexpected events not They have realised the meaning of the least developed countries of the before the project interven ons. educa on in their lives. They have world, and are a challenging group Overall, the project has facilitated the mo vated and persuaded villagers to to reach in terms of their locale and emergence of the suppressed voices clean up village paths, restrict people habitats. Realising all these factors, of women in Karnali. from open defeca on, encourage Christophe Belperron Country Representa ve Mission East Nepal i NOTE FROM THE AUTHOR

This compila on is a brief of case and the developmental roles she studies of ten women project has performed in her household and par cipants interviewed in depth, community. Each of them portrays with some revisits, during a period the plight of women and the struggle of three and a half weeks, including against the prac ces in the en re travel me via air from Kathmandu Karnali region. Each of them brings and treks. Out of them, fi ve lost their hope to the reader and makes us think parents in childhood and had the most about the future of Karnali society. diffi cult upbringing by stepmothers. I felt heavy each me I interviewed One of them is physically challenged, someone; in some, I became s ll and and another has a long-term ailment. speechless. All respondents names, Four of them are Dalits (so-called cita ons and photographs are ‘as it is’ untouchables). and presented with their consent.

Each par cipant’s story is unique because of the circumstances of Uddhav Rai her upbringing, the emo ons she Independent Consultant gathered, the path she travelled,

ii CONTENTS

List of Abbrevia ons ii

Glossary ii

From a Rebel to a Social Worker 1

Roaring Voices 4

A Towering Figure 7

Dhainaki Aina (Mirror of Dhaina) 9

Love Inspires Me to Live 12

From Thumbprint to Signature 14

A New Beginning 16

An Ac ve Icon of Change 19

A Second Life 21

Rays of Hope 24

iii LIST OF ABBREVIATIONS

CAED Centre for Agro-ecology and Development

DLAs district line agencies

FM frequency modula on

NGOs non-governmental organisa ons

Rs. Nepalese currency in Rupees (the current conversion rate is equivalent to Rs. 126 against 1 Euro)

VDC Village Development Commi ee

WDAG Women Development Advocacy Group

WWS Women Welfare Service

iv GLOSSARY Bari Dry upland, mostly used for maize, millet, and barley cultivation.

Chhoi chhito halne Practice of purifying high caste people against the touches of low caste people (Shudras). Purifi cation is done by sprinkling three times with gold-dipped, pure water and holy grasses.

Chhau or chhui Menstrual pollution, a form of untouchability mostly practiced in Western hills of Nepal. Women are considered impure and untouchable for seven days during chhui and for 11 days after childbirth. During this period, women are required to stay in a cowshed or a separate house. Chhui also refers to untouchability of low-caste people, practiced by those of high castes.

Deuda Popular duet folk song, sung between two groups of people, usually of opposite sex, at fairs, festivals, wedding ceremonies, farms, forests, or wherever they get opportunities. The duet has competitive lyrical questions and answers that go on for hours, sometimes for up to two or three days. Deuda songs are mostly about love and romance and are occasionally sung for tracing out histories, for prayers, and for awareness raising. Boys and girls often come close, fall in love, and get married during Deuda singing. Deuda is an important part of life in the region.

Ghatta A traditional rural mill, set up in the side of stream and operated by the current of water.

Hal Area of land in terms of draught power tilling. A 2-hal area of land is equivalent to one ropani or 508.75 square metres.

Jari Monetary compensation paid to the former husband of a woman by her latter husband. The amount varies depending on the expenses incurred in the previous marriage and also on the health, beauty, and skills of the woman. The higher the jari, the more precious the woman is considered.

Khet Wet lowland, mostly used for rice cultivation.

v vi FROM REBEL TO SOCIAL WORKER

abusive. When her maternal uncle from Mugu district headquarters. died, Bhaura became completely Although Bhaura shares all the isolated from her maternal home and domes c and farming work with her all her rela ves. In the wake of such husband, life is not easy. The wheat pain and loneliness, Bhaura joined crop, which Bhaura’s family produces, the Maoist movement2 and served takes about a year to ripen. Scanty as a singer and full- me poli cal barley, beans, and potatoes are also worker for six years. produced, and her farmland is small, only about 4 hals (about 1,017 square A er the war, Bhaura met Shivachan, metres) of bari (dry upland), which whom she married. They now live barely produces enough food for four in the isolated mountain village months of the year. Murma, 3,100 metres above sea level and a four-hour uphill walk In 2011, when didis (elder sisters) from the ‘I Have a Voice’ project Bhaura Baniya (Rokaya), 24, was The women say that their arrived in her village and organised a born in Bratu, a village in the husbands are beginning mee ng to run a literacy class, Bhaura remote Shrikot Village Development eagerly joined the group. She began Commi ee (VDC), Mugu district. As a to listen to them more a ending the evening literacy class young child, Bhaura was abandoned and have stopped while her husband was away in India by her mother who fl ed the village gambling and drinking in for work. She took her infant with with another man a er allega ons her to class and started learning ka- that she was involved in her son’s public places. kha-ga (Devnagari alphabets) in a death. Bhaura then lived with her congested, poorly lit room. Soon a er, stepmother, who was violent and her classmates decided to form the

2. Maoist movement was an armed confl ict ignited by the Communist Party of Nepal (Maoist) from 1996 to 2006 against the monarchy and feudal society, claiming more than 18,000 lives, which ul mately overthrew the monarchy and re-established democracy in Nepal. 1 2 Rara Women Development Advocacy restricted to the village, but now their stable life, a lovely daughter, and a Group (RWDAG), and being popular movement has increased as far as suppor ve husband. in the class, Bhaura was unanimously the district headquarters. In another nominated for the post of secretary. achievement, Bhaura led the village Deuda team and her group came fi rst, Much has changed in the community winning the cash prize of Rs. 10,000, since Bhaura joined the RWDAG. For half of which was kept in the bank instance, the women say that their account and the other half spent on husbands are beginning to listen proposal development to set up a to them more and have stopped museum with a sales outlet of local gambling and drinking in public products. places. Chhau has been reduced from seven days to three. Moreover, like A er talking to Bhaura, it appears other women, Bhaura also says she that women in the community have now feels en tled to her own fi nances created a space to strengthen their and is able to spend money as she posi on in the community. Gender sees appropriate; for example buying roles are changing: men and women clothes she wants or medicines for are sharing household chores, are her daughter. The group has also working in the fi eld together equally, managed to collect and save money and are a ending community by dona ng twenty rupees per mee ngs. People of the most month per person. They now have marginalised groups are being trained Rs. 13,000 saved and have collected and are on a path of improvement. Rs. 25,000 from the VDC treasury. And fi nally, Bhaura, has le her In the past, women’s mobility was rebel past behind and has a safe and

3 ROARING VOICES Bidesh dekhi Nepal samma, Nari Diwas aayo Mahilako adhikara, Deuda launa payo (Women’s Day came to Nepal all the way from abroad, We can sing Deuda for women’s rights.) - From a poem wriƩ en and recited by Gaugora Labad, recalling the naulo3 -touching event.

current husband. As per custom, She later led a team of Dalit Gore paid Rs. 50,000 as jari4 to the fi rst husband, and worked women in a procession on in India for two years to pay this Elimination of Any Forms debt.

of Racial Discrimination Gaugora took in her sister’s Forty-year old Gaugora Labad, a so- Day and also initiated the children a er their parents’ called ‘untouchable’, is the chair of practice of staying within death and thus her family is very the Himali Women Development the house, instead of going large. Out of ten children, three Advocacy Group (HWDAG). She lives girls are married and the rest in the steep mountain village of Kalai, to a cowshed, during chhui. go to school. Family income is just above the Mugu Karnali River. Gaugora also challenged diffi cult as they have only three Gaugora lost her parents when she tradition and touched the hals of khet and three hals of bari that produce food for only three was only ten and married a boy from water from naulo. a nearby village. However, she did not months. The remainder of the stay with her fi rst husband and was me they sell livestock and are later remarried to Gore Labad, her currently raising twenty goats, a 3. Naulo is a spring water pond. In caste hierarchy, there are diff erent drinking water sources for high caste and low caste people. Touching a water source used by 4 higher castes is prohibited and o en punishable. 4. Monetary compensa on paid to the former husband of a woman by her la er husband. 5 buff alo, and a cow. In the winter, her she was consequently warned to take the middle of the village with help husband goes to India for work. responsibility for a possible draught in from the VDC, ‘I Have a Voice’ project, the village. Following Gaugora’s lead, and dona ons. Gaugora joined the ‘I Have a other people began using the water Gaugora describes the changes Voice’ project a er KIRDARC and from the naulo but no draught came. for women: ‘Ini ally, we were like WWS staff came to the area to Now, everyone uses the same source shoes, used and thrown; now we enumerate marginalised groups. of water for drinking. Gaugora par cipated in trainings have changed. Now we have started on issues of rights, gender equality, The HWDAG is very ac ve and has set to use for ourselves, not for others.’ chhau (menstrual pollu on), and up community fi nes including Rs. 300 Clearly, things in Gaugora’s village are untouchability. She later led a team for drinking alcohol and quarrelling, changing due to the group’s ac vi es, of Dalit women in a procession on Rs. 500 for gambling, and up to strong advocacy and support from Elimina on of Any Forms of Racial Rs. 5,000 for conjugal confl ict/ community networks. The women Discrimina on Day and also ini ated violence. With funds from the DADO, have challenged an age-old power the prac ce of staying within the the group was also able to a construct structure and broken one of the house, instead of going to a cowshed, a small irriga on canal that benefi ts boundaries of untouchability. As it during chhui. Gaugora also challenged 20 households. By the me of the appears, there are hardly any barriers tradi on and touched the water from interview, the newly constructed strong enough to block their roaring naulo. In the village there was a belief canal was opera ng and rice was voices. that if a low caste person touched the planted with the water. Now, HWDAG naulo there would be a draught, and is construc ng a community hall in

6 A TOWERING FIGURE

grandchildren from her eldest son. Gaugora fi rst joined the group when Her major sources of income are she began a ending the literacy class. agriculture, with two hals of khet The programme excited her because and four hals of bari, which supports fi nally her remote village was reached her for three months. For addi onal for development ac vi es: ‘Rajale sources of income, Gaugora and her pa a nalagayeko thau’ (even the family rely on fares from mules—the king had not iden fi ed this place), she main mode of transporta on in the says. She was then chosen to act as area—a small shop, selling livestock, chair of Siddy Women Development and selling herbs. Advocacy Group (SWDAG) because 5 Gaugora remembers she was a naachi . SWDAG has set many community rules. Now, a earlier days in the person can be imprisoned for two village when women months and fi ned up to Rs. 3,000 as a used to hide themselves penalty for violence against women. Gaugora Rokaya, 50, lives two days’ Fines against ill ac ons are also set: walk from the headquarters of Mugu away from visitors; now for example, for cu ng grass in district in the village Siddy, one of the women can easily face another’s farm, consuming alcohol, remotest clusters of Kalai VDC. The strangers. She says that and gambling in public places, a cluster comprises of 32 households previously, women used person is charged Rs. 20, Rs. 500, and inhabited by Rokayas and Budas. Rs. 800 respec vely. She has two sons and fi ve daughters, to be defined by their out of which three are married and male counterparts, but Since joining the group, there have four are in school. She also has fi ve been many changes in Gaugora’s now this has changed. life. For instance, her mobility has 5. A forward thinking and understanding gentle lady.

7 signifi cantly increased. Before, some people wonder why this is so: Gaugora had never travelled beyond Bito dinchha ki ke ho? (Are they ge ng Sipa, about ten kilometres east of cash?) Some people feel saman the village cluster. Now, twice a bhandyo (old ways are challenged!), month she treks for two days to the as people are mobilising against the district headquarters: ‘Jilla pugyau, feudal system. While listening to her, bolna sakyu’ (I reached the district I commented, ‘You have become the headquarters and could speak). She king of a place uniden fi ed by the feels now she can travel anywhere king’, and she just smiled. in the district her work calls for. Her Gaugora is extremely happy to be home life has also improved since her part of SWDAG and says, ‘it is an husband no longer beats her and has opportunity to raise awareness, started to share the workload. teach, and speak up for our rights.’ Gaugora remembers earlier days in She was a respected lady before the village when women used to hide joining the programme, but now she themselves away from visitors; now is respected even more, and says women can easily face strangers. She she feels powerful because most of says that previously, women used to her ideas are followed. She vows to be defi ned by their male counterparts, work against societal malprac ces but now this has changed. Women and is commi ed to gender equality in Siddy are always visible in the and inclusion. Gaugora is happy to district headquarters, demanding share her experiences so that such development in their village. She programmes can be ini ated in the hears the people of Khariya (another adjoining villages in the future. She village) commen ng on the women says that a tower of good things never being ac ve and talka ve and says falls apart.

8 DHAINAKI AINA (MIRROR OF DHAINA)

Ekai sriman lyapche laudahan, Hami sahi gardau... (My husband puts his thumbprint, but we can sign…) -Aina says with a proud smile, referring to herself, her son and daughter- in law.

beau ful sloped terrace above Mugu earned by her husband and sons Karnali River, facing the Himalayas. who migrate to Northern India for Her land supports the family for eight wage labour. In her language, Aina months, and for the rest of the year literally means ‘a mirror’, and Aina they buy food from the remi ance Devi Acharya is indeed like a mirror to her community: frank, They banned chhui and straigh orward, and vocal. advocated chhui as a natural Aina is the treasurer of Thirty-six year old Aina Devi happening of living beings. If not, Janachetana Women Acharya lives with her husband, they questioned, ‘why do the Development Advocacy two sons, and daughter-in-law Group (JWDAG). A er in Dhainakot, a two days’ walk goats have chhui but are offered a ending literacy classes, from the district headquarters to the god? The god accepts goats her group ini ated toilet Gumgadhi. The village is at the but why not women?’ Aina says construc on, community western end of Mugu district sanita on, and village bordering Humla and rests in a such advocacy was very effective in the community. path improvement. They

9 10 banned chhui and advocated chhui as a wedding. Now the women are advoca ng natural happening of living beings. If not, they that they are not commodi es for sale. ques oned, ‘why do the goats have chhui but are off ered to the god? The god accepts goats ‘We are so overwhelmed by the support from WWS and KIRDARC that we cannot express it but why not women?’ Aina says such advocacy in words,’ says Aina. She adds, ‘we are able to was very eff ec ve in the community. consume vegetables all year round. We know A er Aina joined JWDAG, she witnessed about sanita on, chhui, and cleaning utensils, many things happening in her village within which we learned from the literacy classes.’ Before all this, Aina’s world was limited to a short span of me. She feels that the village Dhainakot and Vie, a village across the Mugu is transforming from primi ve to modern. Karnali River. She now visits the district When I asked about the changes, she says headquarters. Aina also now manages all the that so many things have changed that her family resources and owns three pieces of lungs will explode (fokso futchha) if she land. She keeps an account book of vegetable begins to describe them all. For instance, the sales and income. She is also now aware that mobility and status of women have risen. women are en tled to ci zenship cer fi cates, Earlier, women from one household would marriage cer fi cates, and property ownership not visit another due to the supers on that cer fi cates. women who thus move are considered paters The project has made a posi ve impact in (bad) and even besyas (whores). But now, the community, but there is s ll work to be they go wherever they want. Many people done. Aina assesses that men are barriers to in the village used to think that women were the project because they are scep cal about commodi es. The dignity of a woman was women’s mobilisa on. Men do not want to associated with the jari6 price, and men used see their supremacy degrading. But Aina to scold or look down upon their wives, saying does not worry, saying, ‘Kag karaudai garha, she was worth this much of jari payment or Pina hukdai garha’ (Crow keeps crowing, but was worth this amount of expense in the mustard cake keeps drying up).

6. Monetary compensa on paid to the former husband of a woman by her la er husband. 11 LOVE INSPIRES ME TO LIVE

off , and her elder brother wandered physically abusive and then married around the village and some mes another woman, who eventually le . went to India for work. Poverty and The family has a small house and lack of parental care made Relkala’s only a patch of land le for a kitchen life diffi cult and she married at the garden. Relkala supports her family by buying rice with a small income Relkala joined the generated from selling vegetables. Srijanshil Women Relkala joined the Srijanshil Women Development Advocacy Development Advocacy Group Group (SWDAG) at the (SWDAG) at the promp ng of project prompting of project staff . Literacy classes have enabled staff. Literacy classes Relkala to learn what she missed as a child. When I asked her whether have enabled Relkala to she had ever been to school, Relkala learn what she missed as replied: Kathai, Kasari banchyun, Ke Relkala Nepali is twenty-six years old bipa ale hurkyun, Kasari janu school? and was born as the fourth child in a a child. (Poor us! There was no hope of life, Dalit family in Juwaldanda, a village age of 13 in grand ceremony with how did we grow up! How could in Natarphu VDC of Soru area. Her Hudke7 dances and Deuda duets, we go to school?) She learned the father died when she was four years hoping for a comfortable life with a alphabet for the fi rst me when she old, and her mother followed six loving husband. But things did not was twenty-three. From the classes years later. A er the demise of both turn out as she hoped. A er the birth she has also learned about the rights parents, her elder sisters married of two children, her husband turned

7. A popular folk dance in the Karnali region.

12 of the people; social evils such as turned January, some say December; advocates against the malprac ces in untouchability (chhui, chhaupadi) this dilemma exists among the male the community. and child marriage; state of folk) nutri on, health, and sanita on; and Despite all the posi ve changes, community and personal household Relkala Nepali herself Rekala s ll feels a deep pain: ‘I planning. She has put her learning now feels confident married him when I was in misery, thinking I would be prosperous and and understanding of her society in a to speak up about the Deuda composi on below: happy, but I was plunged into more rights of women and misery. I would have le had it not Chhaupatha bhayaki bela alko pani marginalised people been for my children. I wanted to pyuda; Dherai biram huna lagyo, goth and advocates against die several mes, but the love of my pudi syauda Dharakuwa pa pauwa, children and husband does not let me bhanda chhoindochha; Mahilako the malpractices in the die,’ she confi ded. Relkala has no one dukhpira samjhya hirdaya rudachha community. to share her struggles with, as her Kohi bhanda magh lagya, Kohi pusai siblings are out of contact and her chhan; Gaugharaka daju bhailai, Since joining the group, Relkala has only maternal uncle’s family, a place yo nitee usai chha (We drink poured8 no ced many changes. Par cularly, of honour and love in this society, water in the course of chhau; we fall the women’s confi dence levels and does not even know whether Relkala sick while res ng in the cowshed awareness has increased signifi cantly. is alive. However, despite her sadness, Taps, ponds, guesthouse all barred She herself now feels confi dent she fi nds happiness while teaching to touch; thinking all these women’s to speak up about the rights of and helping other Dalit women in her plight, my heart tears Some say it’s women and marginalised people and community.

8. Water is not given hand to hand to a chhau woman. Instead, it is poured from a pot, avoiding physical touch between the giver and taker.

13 FROM THUMBPRINT TO SIGNATURE

Janne ta tanguli tara, Najanne bawat chha; Paran janja paraudh padhnya, Ma sanga awaj chha. (Those who have skills can cross the rivers via rope, but the unskilled have diffi cul es; even though I could die I a end the adult literacy class, because I have a voice.)

in Bajhura provides the remainder. a bank account for transac ons from Lalparu also works as a wage labourer her shop. She has since learned her in the Food for Work programme. The alphabet in the evening literacy classes family used to have a small shop but and also learned about many issues it was not profi table. including women and development, social inclusion, sanita on, toilet Lalparu joined the Shreenagar construc on, and sending children Women Development Advocacy Lalparu Sunar, 25, was born in a to school. ‘The project also took me Group (SWDAG) a er project staff poor Dalit family in Rokayabada, to Simkot, which I never imagined in encouraged her to par cipate. She Shreenagar VDC, a remote area in my life,’ says Lalparu. She has even is now the treasurer of the group. southern Humla. She is married to taught her husband to sign and do Lalparu’s desire to learn sparked Hari Sunar and has two daughters basic reading and wri ng. and a son. Lalparu’s family lives when she was not allowed to open a in a densely clustered se lement. bank account without being able to SWDAG has been very successful Farming feeds the family for two write her name, as the bank did not in Lalparu’s community, and has months a year, and her husband’s accept cheques with a thumbprint. run literacy classes, saved funds work at the Food Corpora on Depot At the me, she desperately wanted regularly, prepared ac on plans,

14 and rallied against prac ces such hesita on. According to Lalparu, none her opinion, the project is greater as gambling, alcoholism, chhui, and of the men believed that women than her parents: ‘our parents never caste discrimina on. There are rules could lead groups, but now women taught us how to read and write, but and fi nes for drinking, quarrelling, have demonstrated that they can do the project did,’ she says proudly. gambling, open defeca on, illegal it. Lalparu has also no ced increased Those who have skills can cross the tree cu ng, animal grazing in crop awareness on vital registra on (birth, rivers via rope, but the unskilled fi elds, and polygamy. When I asked marriage, and death), which makes have diffi cul es; even though I could about the status of polygamy in the claiming rights and benefi ts possible. die I a end the adult literacy class, group, Lalparu told me that seven of Furthermore, wages between women because I have a voice. the women’s husbands have second and men are now the same. Lalparu wives. ‘Hami aimai nai aimaima jane feels proud about the move towards daman ho, sir’ (We women invading equality and sees that men and women is a suppression), they say. women now divide work equally, all castes now eat together, and Since joining the group, Lalparu everyone is paid equally by members has witnessed many changes both in the public. personally and in her community. I the community, there are no more Personally, Lalparu says her confi dence prac ces of chhau and people no has increased considerably. She used longer prac ce chhui chhito halne to fear, shiver, and even cry while (untouchability) among diff erent talking in front of people. Now, she not caste groups. Moreover, in the past, only talks, but also delivers speeches women never ventured outside of the to large groups. She expresses what community; now all can go without she has learned by saying that in

15 A NEW BEGINNING

literally meaning ‘parent biter’). Due Aisa is the chair of Lagansil Women to these hardships, her grandparents Development Advocacy (LWDAG) raised her. At thirteen, she married group. Asia ini ally joined the group an orphan boy who worked as a because the men in her cluster servant in another house. Aisa and nominated her and the other women. her husband had eight children, but Two months a er being nominated, unfortunately, her only two boys the literacy classes began. When asked and a girl died. Now, Aisa says she is about what she learned in the class, under pressure to bear another boy. Aisa points to her children and says Food produced from the family land with a smile, ‘these are the people who is suffi cient only for six months. Her did not let me study eff ec vely.’ She husband used to work in India as a then goes on to say she was surprised labourer but now stays at home and to learn le ers for the fi rst me in o en goes to collect herbs in the her life, but also comments that the forest. women in the class ‘understood the Aisa Rokaya is thirty year old and lives Aisa Rokaya was surprised subjects rather than learned how with her quiet and cheerful husband to read and write.’ Eff ec veness of in Bigauthi cluster of Shreenagar VDC to learn letters for the first the literacy class depended on the in southern Humla. As an infant, she time in her life, but also physical state of par cipants: some lost her mother to illness in the chhau comments that the women were blind, and some were old with house. Her father married another in the class ‘understood hearing problems, so their capaci es woman, and Aisa had diffi culty varied. Aisa liked the story of Sunita adjus ng to life with her step-mother the subjects rather than and Binita most because of their because her stepmother would scold learned how to read and contras ng characters: Binita, an and beat her, calling her toke (orphan, write.’ introvert girl, does not share her

16 17 Aisa is happy In her interview, she explained all of because she opened LWDAG’s ac vi es and demanded a a bank account in health camp for women, improved Simkot, the district stoves, and toilets for the community. headquarters of When I asked about the interview, she Humla. Although says with a smile, ‘Kunako kothama the three-day dalla dallama bolyau’ (We spoke walk made her in the balls [mikes] in a corner of a feet sore, and she closed room). was anxious about leaving her small Aisa did not say much about the daughter at home impact the LWDAG has had on the with her father, she area, but she did say that the project was proud to go on has spread posi ve messages to the the trip. In Simkot, community and even to the male she and other members of their village. women claimed the She equally appreciates the allocated budget coopera on and help of her husband for women in because he lets her par cipate and go problems with anyone and fi nally their village, met to Simikot. He responsibly looks a er commits suicide; in contrast, Sunita many offi cers, including Women the family ma ers when she is away. shares her problem with her brother Development Offi cer, and even gave She says she is very thankful to WWS and overcomes parental hurdles. an interview on the local FM radio. and KIRDARC for opening up her eyes.

18 AN ACTIVE ICON OF CHANGE

‘The way by led a woman or goat is uncertain’.

from a local gha a (water mill), herb Basma , now the secretary of collec on, livestock raising, vegetable PWDAG, was self-mo vated to join sales, and brewing local alcohol. the group and upon hearing about the project, she invited the project It is evident that staff to her home to learn more about women can change the programme. A erwards, she was mo vated to form a women’s group their society if given in her village so she and a few friends Basma was born into a hill family the tools. Many women formed PWDAG and literacy classes. in Madana VDC, and married a man The group is comprised of eleven from Palsa village, Kalika, of Humla now understand the root indigenous women, eleven Dalits, district. Her marriage took place causes of discrimination, one disabled, and one single woman. a er love developed during Deuda and that change can Basma nominated herself to be the singing. She lives with her husband, secretary because she was rela vely his parents and two brothers, and happen by empowering literate among her group members. two young children. Basma ’s farm marginalised members of They save twenty rupees per month, feeds the family for two months and the community. which has accumulated to Rs. 11,000, other sources of income include fares and with addi onal funds from the

19 VDC, they now have Rs. 49,000 in commodi es for trade, like domes c can speak up and have even delivered their bank account. animals. Furthermore, women could speeches among large groups of never go outside their house without people. Basma acknowledges that When asked about the status of the consent of a man and mobility since the par cipa on in Praga shil women in her community, Basma was confi ned within the household Women Development Advocacy recanted a saying: ‘Baikini mukhyani and farm fi elds. Basma says that Group (PWDAG, things are changing bakhri bataalo...Bhanchhan hamilai’ nobody cares about their voices; in the village gradually. She herself meaning ‘the way by led a woman instead they are treated as servants has become more mobile. Apart from or goat is uncertain’. It is considered and have to act as men wish. Their Kol , a market of three days’ walk inauspicious if women lead the way value is determined by the price of south to buy rice, she had never gone in a journey, as they are considered jari—the higher the prices paid, the to other places, but the programme ‘useless’, like a ‘startled goat’. The precious the woman is. The meaning took her to the district headquarters comparison of women with goats of jari is also that a rich man can buy in Simikot to open a bank account. also suggests that women are as many women as he From the conversa on with Basma wants and aff ords. Buda, it is evident that women can However, Basma change their society if given the thinks that now things tools. Many women now understand have changed due to the root causes of discrimina on, educa on and group and that change can happen by mobilisa on. Women empowering marginalised members are allied and are of the community. Self-mo va ng advoca ng to ensure actors like Basma are the icons of that their rights are development in the communi es of addressed. They now Humla.

20 A SECOND LIFE

When she was younger, Dhauli was remotest village of the ‘I Have a Voice’ involved in a tragic accident. While project, and reaching the village is collec ng fi rewood, she took refuge challenging because of steep ascends from an approaching thunderstorm and descends via narrow footpaths under a nearby tree. Two friends from 1000 to 3000 meters above sea who were with her died during the level. thunderstorm, though Dhauli only suff ered some ailment inside her Dhauli, who never went to school, chest and feet, known as akase rog. joined the literacy class at the Despite all local treatments, she s ll promp ng of group members and has swelling and pus in the feet. her husband. The classes ran in the morning during leisure seasons and in the evening during busy seasons In the community, a er all household chores were over. chhui has been The women studied by sprinkling Dhauli was born in Neher, a village almost abolished and water over their faces to keep them from falling asleep a er a long day’s in Fotu VDC, and one of the most untouchability does not remote villages of the Mugu district. work, and even managed to study in She was born the second child among exist anymore. Drinking the dark: ‘Jharo balera pani padhyau, three male siblings. She is married to and gambling in public Mukhama torch balera pani padhyau’ (We studied by fi ring pine twigs, and Gyansing Nepali, an educated fellow have stopped. who had studied up to grade 12. The also hanging torch in the mouth’), Nepali family holds a small patch says Dhauli. ‘I feel proud I joined the of land (one hal), which produces When she was sixteen, she married class, and I know the value of paper enough food for four months. Gyansing of Jaira, Humla. Jaira is the and pen now,’ she adds.

21 22 Dhauli joined the Sundar Women jiwan tando bhaya (We draw lines, has been playing a media ng role Development Advocacy Group and from the lines, we draw life). in ascertaining the rights of the (SWDAG) and ac vely par cipates in women, children, and elderly people. ‘So many things have changed,’ ac vi es such as paying membership However, there is s ll a long road to she remarks. In the community, fees, taking part in rallies and travel. Dhauli describes the posi on chhui has been almost abolished maintaining peace in the community. of women in society as: Chhora and untouchability does not exist Monthly savings is Rs. 100, and chhori kuna, Buhari dhoka (Sons and the total amount accumulated is This old saying means daughters in the corner, daughter- about Rs. 16,500 to date. The group in-laws at the door). This old saying has been able to set up rules in the that sons and daughters means that sons and daughters village, targe ng chhui, gambling, and can rest safely in the can rest safely in the corner, but drinking. corner, but daughters- daughters-in-law must remain at a risky place with frequent demands of Before she joined the class, Dhauli in-law must remain at a work. Dhauli con nues to explain the says it was diffi cult for her to face men risky place with frequent preference for sons in society by using because nobody wanted to talk to a her own family as an example. She woman. ‘We were shy, scared, and demands of work. Dhauli continues to explain the says that when her mother delivered camoufl aged under the scarf. People boy children, she was loved and used to say what kind of woman is preference for sons in cared for by all. Although Dhauli is this? How dare she show her face in society by using her own illiterate, she has deep insights about front of men? A shameless lady!’ Now family as an example. her society and a will to develop her things have changed: ‘We can speak community. She well understands up, put our voices out, and argue on the situa on and analyses the root relevant subjects’, Dhauli asserts. She anymore. Drinking and gambling causes of discrimina on prevailing in adds: Dharko tanchhau, Dharko bata in public have stopped. SWDAG the community.

23 RAYS OF HOPE

she said, ‘I could not wait to see you literacy class, she was able to show so I just came,’ and then elaborates us the le ers and speak, although saying, ‘Thorai jhilimili dekhnya, with some diffi culty. Ramjeeta is Napa napa sunnya, Bistarai hidnya’ (I resourceful and was able to express can see a li le bit, I can hear a li le herself and communicate in various bit, and I can walk very slowly). ways including drawing pictures and wri ng le ers. Ramjeeta has three brothers, two sisters, parents, a grandmother, In her short life, Ramjeeta has faced and a great grandmother. She was considerable discrimina on. As a born with her disabili es and before child, she was o en beaten with joining the classes, she had never s nging ne les and called kano (blind). been to school. A er joining the Her family, community members, and even people from other villages From the project abused her. Her family treated her Fi een-year-old Ramjeeta Rokaya as a less important member of the is a member of Gurunath Women Ramjeeta has gained a family and o en fed her only table Development Advocacy Group taste for learning and scraps or small le overs. Since joining (GWDAG) of Jaira VDC in Humla. a level of awareness the group, some of the women met Ramjeeta was born with visual, verbal about her community. with Ramjeeta’s family and have and physical impairments, which asked them to stop abusing her. severely impede her abili es. Despite She aspires to continue Ramjeeta knows many things about her limita ons, she has a determined her education and hopes the ‘I Have a Voice’ project. She spirit. When I asked her how she to attend a school for explains that they a ended literacy managed to come to our mee ng, children with disability. class where she learned how to read

24 it, Ramjeeta keeps some of hopes to a end a school for disabled it to buy some clothes and people. During our mee ng, I kept cosme cs, and the rest she wondering how many such disabled hands over to her father. Last persons are in the area and whether year, he bought a solar panel there is any way that the project can for light with the allowance. enumerate them and arrange to send them to a school in the region. The Since the project began, group says Ramjeeta is a role model there have been signifi cant because despite all the hardships in changes in her community. her life, she is determined to con nue For instance, Ramjeeta says learning. and write and is grateful to the project the female members that she was included. She tells me in her family now stay in their that the other members all helped house during chhau, although her to learn reading and wri ng and the person having chhau does about her rights, though she was not cook. She adds that women o en scolded for arriving late to the in the village also do not stay in class. cowsheds during chhau.

She has travelled to Simikot twice From the project, Ramjeeta with her father to apply for a disability has gained a taste for learning allowance of a thousand rupees per and a level of awareness about month, and has been receiving it for her community. She aspires to the past two years. Once she receives con nue her educa on and

25 CISU – Civil Society in Development is an independent associa on of 270+ small and medium- sized Danish Civil Society Organisa ons. All its members are engaged in development work in Asia, Africa or La n America - either as their main focus or as part of their ac vi es. CISU backs Danish organisa ons’ na onal and global eff orts for a just and sustainable world and serves as a pla orm for exchanging experiences and sharing knowledge. It builds capacity, promotes mutual learning and innova ve thinking, and strengthens popular par cipa on in development coopera on. www.cisu.dk/eng

Mission East (ME) is a Danish non-profi t interna onal relief and development organiza on that works with the most vulnerable communi es in Eastern Europe and Asia, making no poli cal, racial, or religious dis nc on among those in need. ME’s mission is to help the vulnerable people through humanitarian relief aid, development assistance, the linking of relief, rehabilita on and development, and suppor ng communi es’ capaci es to organize and assist themselves. ME’s ‘Values in Ac on’ are honesty, integrity, compassion, respect for all people and valuing the individual. In Nepal, Mission East started working since 2007. www.miseast.org

Karnali Integrated Rural Development and Research Centre (KIRDARC Nepal), which is an NGO established in 1999, is an ini a on of youths from Karnali zone with a vision of just and prosperous Karnali region with people having access to and ownership over resources. KIRDARC’s mission is to enable Karnali people to claim and exercise their human rights, including the right against poverty and neglect by way of educa ng, organizing and mobilizing people themselves in ac ons that promote human rights ; research and evidence-based policy advocacy; and just and judicious resource mobiliza on in the region. www.kirdarc.org

Women Welfare Service (WWS) is a pioneer women-led NGO in Karnali that was established in 1993 in Humla district with an aim of empowering women and ini a ng community development. Currently, it is works in three districts of Karnali region in the areas of livelihood, educa on, health and empowerment of women and people with disabili es. www.wws.org.np

Contact us Mission East P.O.Box 8975, EPC 2328, Jawalakhel, Lalitpur, Nepal Phone: +977 1 5538416, 5538668 Fax: + 977 1 5545649 Email: [email protected] 26