Feminist Dalit Organization (FEDO) Training

Nepal

Feminist Dalit Organization (FEDO)

Three-Day Training on Understanding Dalits and their Situations, and Engaging Them in the Peace Corps Development Approach

Peace Corps Nepal

Rachel Holtzman

July 2016

Feminist Dalit Organization (FEDO) Training

Acknowledgements

First, it is important to acknowledge and thank the trainers from the Feminist Dalit Organization (FEDO), located in Lalitpur, Kathmandu.

Next, it is important to acknowledge and thank Sacha Maniar (N201 volunteer and GAD member) and Celine Smith (N201 volunteer and IDC member) for their leadership with organizing this training by writing the grant, connecting with FEDO, helping to craft the agenda, and coordinating with PC staff and interested PCVs. Without their dedication, this training would not have happened.

Finally, it is important to acknowledge and thank the PCVs who attended and actively participated in this three-day training.

Feminist Dalit Organization (FEDO) Training

Table of Contents

Acknowledgements ...... ii Introduction ...... 1 Caste System 101 ...... 2 Feminist Dalit Organization (FEDO) ...... 3 Activities Conducted at FEDO Training ...... 5 History of the Dalit Caste and the Human Rights Movement ...... 6 Using PACA Tools to Understand Dalit Communities and their Needs ...... 8 CBDU in the New Constitution of Nepal ...... 10 Nepali Language ...... 12 Helpful Contacts in Nepal ...... 13 Additional Resources ...... 17

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Feminist Dalit Organization (FEDO) Training

Introduction

This toolkit is intended for Peace Corps Volunteers in Nepal, as well as their community partners, who have an interest in understanding the needs of, and working on projects with, Dalit communities across Nepal.

If you are interested in partnering with FEDO for a future training, please contact them at:

Feminist Dalit Organization (FEDO) Kupondol, Lalitpur, Nepal G.P.O. Box. No.: 4366, Ktm.

Tel: +977-01-552-0982 or +977-01-554-3986 Fax: +977-01-552-0982 Email: [email protected] Website: www.fedonepal.org

Feminist Dalit Organization (FEDO) Training

Caste System 101

• Caste system is more political than societal: The caste system is used as a tool to exclude marginalized people mainstream society, and thus prevent them from revolting. • Family caste is designated through marriage. • In the caste system, there is no upper movement: Once a family moves down in the caste system, that family (and their offspring) cannot move back up. • The caste system was made by political rulers and legally enforced. • The caste system was written into the religious scriptures: It became written that untouchable people performed something bad in their past lives, and therefore deserve to be punished. It was also written that if an untouchable person tries to read or write, their tongue would be cut. And if he/she should listen to religious scripture, then liquid lead should be poured into his/her ears. • Untouchable people are considered impure: Even if you come across an untouchable person’s shadow, you are considered to become “impure.” After becoming “impure” from any interaction with an untouchable person, you must perform a purifying ritual – you would have to go to a religious priest and explain what you experienced, the priest would decide on the purification method, and you would have to pay a few rupees or bathe yourself in pure water (from the Ganges River). • The Dalit human rights movement began at the same time (1947) as the Democracy movement in Nepal. The Dalit human rights movement was led by Bhagat Sarbajit Vishwakarma, from Baglung, who was an untouchable who read all of the Hindu religious scripture and who knew that there was no religious base of the caste system – so he led a movement to reject it.

Feminist Dalit Organization (FEDO) Training

Feminist Dalit Organization (FEDO)

“About” section from FEDO’s website: FEDO is a national level Non-Governmental Organization (NGO) founded in 1994 to establish the rights of Dalit women by organizing and empowering them for their mainstreaming into national development. It has been working to promote the Dalit’s rights and to eliminate caste and gender based discriminate and promote justice and equality in Nepalese society since its establishment. FEDO works at four levels (grassroots, regional, national and international levels) to promote Dalit women’s advancement and participation at the decision-making level and to campaign for the economic, social, civil and political rights of all Dalits and Dalit women in particular through Economic Empowerment, Political Empowerment, Justice and Human Rights, (An End to) Violence against Women, Peace Process and Constitution Building, Health and Sanitation, Education, Humanitarian Support, and Organizational Development to live with self-respect and dignity in society. FEDO has its 56 district chapters in all the developing regions of Nepal with 2,154 women’s groups with 53,850 group members united, organized and mobilized to fight against caste and gender based discrimination at all levels. FEDO has also been working with several alliances and expanding its network to strongly lobby and bring Dalit issues to the forefront at both the grassroots and national levels. Coordination, collaboration and networking are the major working approach of the organization.

1. Personal History of FEDO Founder, Durga Sob: She faced a lot of discrimination while growing up as a Dalit girl in the Far West Region of Nepal. She was kept in a goat shed for 21 days after her first period. And while, from a young age, she was lucky enough to be encouraged by her mother to go to school, she realized that a lot of her friends weren’t in school. So she conducted daily morning literacy classes for girls in her village who were 10 years old and above. And in the evening she would teach her family members how to write their names (so that they didn’t always have to rely on using thumb prints). In her village class, only 7/65 students passed their SLC exams. She got her Bachelors Diploma in Political Science, and then her Masters Degree in Sociology. 2. Suggestion from FEDO to PCN: Before placing PCV in ethnic/Dalit families, PCVs need to be trained on how Dalits are often marginalized. 3. Social Structure Background: Nepali society is based on a patriarchal, hierarchical social structure. The pyramid is ranked from Brahmins (Priests), Kshatriyas (warriors), Vaisyas (herders, farmers, merchants, craftspeople), and then lastly Sudras (farm workers, servants, laborers). 4. Who are the Dalit Women in Nepal? They are 7% of the total population of Nepal, and they experience three types of discrimination: caste, gender, and social class. These women face extreme poverty and food insecurity. 42% of Dalits live under the poverty line (aka: earning less than $720/year), 63.8% of Dalit families do not have sufficient food, and 70% of Dalits suffer from malnutrition. 5. Dalit Women and Girls and Education: The literacy rate for Dalit women is only 34.8% compared to 54.5% for the total population of women in Nepal. Only 11.8% of Dalit girls are enrolled in secondary or higher level education. 6. Dalit Women and Girls and Violence: Dalit women face more Gender-Based Violence (GBV) than other women. About 49.1% of Dalit women encounter violence, and only 4.4% of the incidents are reported to the police.

Feminist Dalit Organization (FEDO) Training

7. Dalit people and Agriculture: 75% of landless people in Nepal are Dalit. 8. About FEDO: It was established in 1994 in order to work towards: A just and equitable society where Dalit women’s rights and opportunity to life, equity, dignity, development and participation are realized. The objects are: to increase and ensure proportional representation of Dalit women in all aspects of socio-political life; to improve the access of Dalit women to socio- economic resources, opportunities and services; to empower Dalit women to fight against caste- based discrimination and gender-based violence. 9. FEDO’s Presence around Nepal: FEDO is located in 56 Districts, working with 2154 women’s groups and more than 53,850 women members and 519 women (volunteer) activists. FEDO works on advocacy through lobbying at a local and national level, providing trainings and education for Dalit women, and promoting and protecting civil and political rights of Dalit women. The topics that FEDO works on are economic empowerment and livelihood, political empowerment and participation, justice and human rights, violence against Dalit women and girls, peace building and constitutional development and implementation, health and sanitation, education and literacy, and climate change and food security. 10. Working Approaches and Networks: They work with international groups, civil society groups, and government agencies. 11. “Three C Approach” Utilized by FEDO: § Communicate: Talk with the opponent. § Convince: Use facts, figures, and other helpful information to persuade the opponent. § Confront: Utilize sit-ins, boycotts, marches, and other means of peaceful protest. 12. FEDO’s WASH Sector: This has published two papers on Dalit women’s health in Nepal. 13. FEDO’s volunteer needs: From 2009-2014, FEDO has hosted 7 Lead4Change volunteers (who each spent 3 weeks in Nepal) and 3 long-term volunteers. These volunteers are important for FEDO, because they help transfer new skills to the staff. Volunteers work with FEDO on strategic leadership, governance, HR/financial management, project/service management, process management, and inter-organizational networking. Volunteers also help to enhance FEDO’s online presence, help with fundraising support and proposal development, and help to speak with Dalit youth and provide motivational speeches.

Feminist Dalit Organization (FEDO) Training

Activities Conducted at FEDO Training

1. Introduction a. Activity: Share a specific time you have observed and/or experienced a form of indirect or direct discrimination (related to caste, gender, race, or other) in Nepal or in the States. b. Fact: A civil court case in 1853 ruled that foreigners who eat cows are called “mlehchah” and are a part of the untouchable caste. c. Fact: About 30 years ago, in Tahu VDC in Palpa district, there was a puja, during which the Dalits were asked to bring all the food needed for a feast at the school, but then the Dalits were asked to stay away from students, and it turned violent. d. Activity: Write your names on a name card and put on the table in front of you. 2. Review of Training Schedule a. Activity: Review the training schedule, and write down any currently unaddressed topics that you would like to learn about during the training. We will display these topics, written on sheets of paper, up on the wall. 3. Setting Ground Rules a. Activity: Work with the group to set ground rules for the training. 4. Music Video and Buzz Group Discussion a. Activity: Watch a public service announcement-type music video, created by FEDO and other organizations, regarding Dalit communities. b. Activity: Turn to your neighbors and discuss the videos. What types of problems were portrayed in the music video? What helpful messages were portrayed? i. Problems portrayed: Perceptions around Dalits polluting water, perceptions around Dalits being impure and not being allowed to go to temples, violence against women, violence against Dalits, socializing children to look down upon Dalits ii. Helpful messages portrayed: all humans have emotions (even Dalits cry), discrimination lessens humanity, and “God created humans, humans created caste” c. Fact: The discrimination is of Dalit people, not of Dalit-created things. Even in the temples, Dalit blacksmiths often create the holy bells and the statues of the Gods, and yet those same Dalit blacksmiths are not allowed into the temple. d. Video production staff: The lyrics writer (Dinesh Adhikari) is Brahmin, but the musician (Alokshree Khati) and singer (Bimal Gadel) are Dalits.

Feminist Dalit Organization (FEDO) Training

History of the Dalit Caste and the Human Rights Movement

1. History of division of labor in Nepal: From early on, there were four categories of division of labor: Brahamin (teacher), Chhetri (rulers and fighters), Baisheh (traders and business people), Shudrah (labor class). This division of the labor, although described in the holy books, did not include the practice of untouchability. 2. Kirat Era (508 BC – 110 AD): During this era, the Kirat (a Janjathi group) began to live together with Brahmins and Chetris, but there was still no practice of untouchability. 3. Lichhabi Era (200 AD – 979 AD): During this era, the Lichhabi ruelrs came to power. Many of these rulers were born and brought up in the caste system of India. After coming to Nepal, King Ansu Verma (pre-Newari) introduced casteism into Nepal by designating some of his own family members as Pode/Chyama untouchables (cleaners/sweepers). However, the caste system at this time existed in a mild form, and not everyone in society accepted it – in fact, people could have inter-caste marriages and work in occupations outside of their designated caste. 4. Malla era (879 AD – 1768 AD): The caste system, which before existed in a milder form, became very severe during this era. All people in the Kathmandu Valley became divided into 65 strict caste groups. Severe punishments were introduced for those who broke caste hierarchies. The people deemed as untouchable were required to live on the outskirts of the main markets, shave their hair and wear special sleeveless/bad looking clothes and shell ornaments (to be more easily recognizable), construct their houses only with thatch and not tile, leave all mainstream communities by the time night fell, and pay a fine (around 120 Rupees at the time, which in modern currency could buy 120 houses in Nepal) if they tried to change their occupation. 5. Ram Shah (1606 AD – 1633 AD): The King of this period introduced a new system of punishment, in which untouchable people who committed a crime would face a much more severe punishment than a non-untouchable person who committed that same crime. Untouchable marriages also became considered a crime. For example, if an untouchable man fell in love with a non-untouchable woman, the untouchable man would be killed and the non-untouchable woman (any all future children) would become untouchable. 6. Prithvi Narayan Shah (1779 AD – 1831 AD): During this era, the modern country of Nepal became unified. During the wars, one of the Kings was injured, and was carried to safety on the back of some untouchable people. To thank these people for their help, this King introduced the process of caste upgrading. However, he also later introduced the process of caste degrading in order to punish one of his wives whose family “disrespected” him. 7. Rana era (1846 AD – 1950 AD): During this era, the Rana ruler, Junga Bahadur Rana, introduced a new civil code called Muluki Ain in 1853. Before the introduction of this civil code, only people in the Hindu religion were a part of the caste system, and ethnic (Janjathi) groups were “nature worshipers” (not Hindu) and therefore not a part of the caste system. However, after the introduction of the Muluki Ain, all people in Nepal were required to celebrate the Hindu festival of Dashain – and this was enforced through the requirement that all people mark their

Feminist Dalit Organization (FEDO) Training

hands with the blood of the animal they slaughter for Dashain, and then put the hand-marks of blood on the outside of their house (with the exception of people in the first year of mourning after a family-members death). After this, all Nepalis became considered a part of the caste system. During this time, someone named Bhagat Sarbait Vishwakarma started a movement against the caste discrimination in 1947, but he was jailed. Society in this time was divided into five caste groups (from highest to lowest): i. Tagadhari ii. Khas iii. Matwali iv. Touchable Shudra v. Sacred-water-sprinkle-not-required untouchable Shudra vi. Sacred-water-sprinkle-required untouchable Shudra 8. 1st Democratic Era (1950 AD – 1960 AD): During this time, there were still unjust punishments related to caste. This began an era of struggle for equality under the law, and there was an emergence of a few organized Dalit movements throughout the country. 9. Panchayat Era (1960 AD – 1990 AD): King Mahendra enforced punishments against anyone who was discriminating against untouchables. At this time, Dalits began being able to go to school. A new code of law replaced the old 1853 Muluki Ain civil code. 10. 2nd Democratic Era (1990 AD – present): This is the era of social justice, because there is now legally-provided freedom of expression and Dalits are able to self-organize (such as through the formation of the Dalit Development Committee, the National Dalit Commission, and other various Dalit NGOs and federations). The “Dalit issue” is gaining awareness from the international community.

Feminist Dalit Organization (FEDO) Training

Using PACA Tools to Understand Dalit Communities and their Needs

1. PACA (Participatory Action and Community Analysis) tools: a. PACA tools: PACA tools are methods for self-realization that help communities to understand where they are and how they want to move forward. Development efforts made in the past could not properly address the underlying causes of poverty in relation to discrimination, so we use PACA tools to change unequal power relationships, improve the social status of the excluded people and bring about overall social transformation. b. Utility of PACA tools over time: You can also use these PACA tools over time – you can try them when you first get to site, and then again after one year, and then again before you COS. c. Utility of PACA tools for community and for self: You can use these PACA tools as a learning tool for your community and/or as a learning tool for yourself to help yourself become more familiar with your site. However, you have to either be integrated/comfortable enough to facilitate on your own, or have a counterpart help you. Otherwise you won’t get what you’re looking for because it’s likely you’ll be told what people think you want to hear. PACA tools can help you identify issues and prioritize them with community members, especially stakeholders such as health post workers and the VDC office. Develop community action plan. For example, if one household doesn’t have a toilet but the community is already Open Defecation Free certified, figure out how to gather support and materials with the community. Important to focus on what you have, not what you lack. Reflection and review with the community members is extremely important. d. Activity: Read through different scenarios of community problems, proposed projects as solutions, and the potential effects. Discuss whether each scenario sounds like it was successful or not. Then discuss how the use of various PACA tools could help illuminate the differences in potential effects between different groups – for example, PACA tools might help us identify if the projects help men more than women, Brahmin more than Dalit, landlords more than landless people, etc. 2. How Different PACA Tools Interact with Gender and Caste a. Activity: Divide into three groups and talk about how you have used different PACA tools (Seasonal Calendar, Community Map, Needs Based Assessment) at site. Talk about how the use of the tool interacts with gender and caste at site. b. Seasonal Calendar: You can do this tool with different castes, and then show the calendars from some groups to other groups. For example, a Dalit community’s map might show that they are working for many months on planting rice, and then you could show this map to a neighboring community to break down stereotypes that Dalit communities are lazy. c. Community Map: You should make separate maps for different groups (Magar, Dalit, etc. communities within a community) and different resources (social, ecological, etc.). d. Needs Based Assessment: You should identify, and make yourself familiar with, the Dalit groups. Visit these groups multiple times, and maybe even visit the members’ homes for one-on-one meeting. Then work with the groups’ leaders to arrange a training (at an existing meeting), and work with the groups’ leaders to ensure they can co- facilitate with you. Then gather space-appropriate (will the training be in an indoor temple versus on a dirty road?) and literacy-appropriate (will you need to draw pictures instead of writing words?) materials. Finally, conduct the training, and ask follow up

Feminist Dalit Organization (FEDO) Training

questions to encourage deeper conversation regarding the needs that the groups have identified. e. Power map: By mapping which resources are in what areas, and which people live where, you can target communities that are usually overlooked. The areas with the least resources are almost always the poorest, but there can be exceptions that you have to look out for. f. Leaky vessel: Sit down with your partners and list out all of their annual monetary resources and expenses. For example, husband working abroad, pasaal, saag from the garden, eggs from your chickens; medicine, food, rent, tobacco costs (convert self produced things into money, even if you’re not selling them). This is an integral part of any project. Teaches good business planning. 3. PCV Case Study: In one PCV’s village, the local Dalit women day laborers’ group is interested in buying agricultural machinery (a thresher) that would ease their daily workload and increase their overall productivity. However, they’re afraid that the neighboring Gurung community, who are the loan givers in the community and who own the only mill, will get jealous and angry if the Dalit women buy the thresher. The Dalit women are trying to figure out where to source the money from (instead of from the Gurung community), because when the Dalit community takes a loan from the Gurung community, they are expected to work for a long time afterwards without payment (as their interest on the initial loan) doing low-grade hard manual labor such as pounding millet. a. Potential Issues: Even if the Dalit women’s community is able to acquire the agriculture machinery, there is no guarantee that there will be enough consistent, well-paying work year round to pay off the debt quickly. This would result in them having to engage in more of the low-grade manual labor to repay the interest accrued on their debt. Also, there is a chance that if they buy a thresher, people in the community might not want to use it if it belongs to a Dalit (untouchable) community. People may also perceive the Dalit women as lazy if they start using machines, even if they are able to accomplish an equal amount or more of work with the help of the machinery. Furthermore, most of the women in the Dalit group have husbands who work abroad (bidesh), which may make it difficult since the women often feel they need to seek approval from their husbands before making a large decision such as this. Their husbands may feel threatened by the women’s new power, or feel that the repayment burden will fall on them, and therefore may say “no.” Lastly, even if the women’s group does decide to buy the equipment, they will need to seek the financial planning skills (such as an understanding of interest, and in the cost of depreciation of equipment) to ensure that they responsibly repay the loan. b. Potential Strategies: One strategy would be to convince the Gurung community that the Gurung community will benefit even more than the Dalit community from the women’s group purchase of the thresher. The Gurung community’s large tracts of land, when paired with lower production costs, will mean that the Gurung community could see higher profits. Therefore, the women (or another person) could go speak with the Gurung community and explain the numbers by saying “in a year you can make this much extra money and save this much money.” Another potential strategy would be to find an ally in the Gurung community that can advocate for the purchase of the thresher, and who can speak with the other Gurung people to explain how the Gurung community will benefit and why they should support the purchase.

Feminist Dalit Organization (FEDO) Training

CBDU in the New Constitution of Nepal

1. Background on the new Nepali Constitution a. While there are many provisions related to women, and related to Dalit people, there are no provisions specifically related to Dalit Mahilaa. 2. Article 24 of the New Constitution: Right against Untouchability and Discrimination a. This article states that no one may discriminate based upon caste, creed, origin, community, occupation, or physical condition; no one may discriminate in the production or discrimination of goods and services; no one may discriminate at their work place. In this article, acting on untouchability and discrimination are social crimes. (The Caste Based and Untouchability Act, described below, outlines the punishments that correspond with these social crimes.) 3. Article 40 of the New Constitution: Right of Dalits a. This article states that Dalits have the right to proportional and inclusive representation in state mechanisms; the right to a free education with scholarships available from primary to higher education; the right to health and social security allowances; the right to special programs that protect occupations traditionally held by Dalit communities; and the right to land. 4. Background on Caste-Based Discrimination and Untouchability (CBDU) Act a. Abroad: If the perpetrator and/or victim is abroad, the act still applies. b. Delayed justice is no justice: After the case is brought to court, it should be decided upon within 3 months. c. Aiding is also illegal: Whosoever aids, abets or instigates a person to commit CBDU or to attempt such act shall be liable to half of the punishment prescribed to the principal offender. d. Public officials can not commit CBDU crimes: If a person holding a public post commits an offence pursuant to sub-section 1, he/she shall be liable to the punishment of an additional fifty percent in addition to the punishment as mentioned in that sub-section. e. Penalty to person causing hindrance or obstruction of CBDU crime: Half of the punishment prescribed to the principal offender. f. Restitution: If a person is convicted of the offense pursuant to this act, the court may order the offender to provide restitution to the victim of a sum ranging from 25,000 to 100,000 NPR. If the offender is found to have made harm or loss to the victim, the court may, on the basis of such harm or loss, order the offender to provide for the medical treatment costs or other reasonable costs of additional damage or harm caused to the victim. g. Complaint: A person who finds that someone has committed, or is going to commit an offense as referred to in section 4, may file a complaint in nearby police office as prescribed. If the offense took place outside Nepal, the complaint has to be filed with the nearest police office of the district where the plaintiff or defendant resides. 5. CBDU Act Section 4, sub section 2-7: Whosoever commits an offence pursuant to sub-sections 2-7 of section 4 shall be liable to the punishment of imprisonment for a term ranging from three months to three years, or a fine ranging from three thousand rupees to twenty-five thousand rupees, or both. a. Section 4, sub-section 1: If anyone commits or causes to commit any act as referred to in this section on the ground of custom, tradition, religion, culture, rituals, caste, ethnicity, descent community or occupation, he/she shall be deemed to have committed CBDU. b. Section 4, sub-section 2: No one shall, on the ground of custom, tradition, religion, culture, rituals, caste, ethnicity, descent community or occupation, may commit or cause

Feminist Dalit Organization (FEDO) Training

to commit any of the following acts in any public or private place against a person subjecting him or her to CBDU: i. to prevent, control, restrict or prohibit anyone in any way from entering, attending or participating, or ii. to expel anyone individually or collectively from public place or public occasion or to commit social exclusion or discrimination of any kind, or to impose restriction on such act, or to demonstrate any other kind of intolerant behavior c. Section 4, sub-section 3: No one shall, on the ground of custom, tradition, religion, culture, rituals, caste, ethnicity, descent community or occupation, may commit or cause to commit any of the following acts in any public or private place against a person subjecting him or her to CBDU: to deprive a person of using or enjoying public services d. Section 4, sub-section 7: No one shall, on the ground of caste, ethnicity, descent, community or occupation, deprive or cause to deprive a person from performing any religious acts. 6. CBDU Act Section 4, sub section 8-13: Whosoever commits an offence pursuant to sub-sections 8-13 of section 4 shall be liable to the imprisonment for a term ranging from one month to one year, or to a fine ranging from five hundred rupees to ten thousand rupees, or both. a. Section 4, sub-section 8: No one shall, on the ground of caste, ethnicity, descent, community or occupation, prevent or cause to prevent a person from producing, selling or distributing any goods, services or facilities. b. Section 4, sub-section 9: No one shall, while producing, selling or distributing any goods, services or facility, produce sell or distribute any goods, services or facility only for a particular caste or ethnicity.

Feminist Dalit Organization (FEDO) Training

Nepali Language

English Nepali Alcohol makers/drinkers Matawali Dirty Phohor Discrimination Bhedbhaab Empowerment Shashaktikarran Equality Samanata Feminist Dalit Organization Dalit Mahilaa Sandha Gender Laingik Gender roles Laingik bhumika God created humans, humans created caste. Ishwarle/Bhagewanle manche janmayo, manchele jaat janmayo Impure/not clean (a term used historically for foreigners Mlecha who eat beef) Inequality Asamanata Inter-case marriage Unter jatiya bihaa Land JaGa Marginalized/backward Pichhadieko/pachadi padeko Messed up or morally bad Khaarab Minimum wage Neunatam jyala Non-equity Asamata Participation Sahabhagita Provision Prabadan Representation PratinidiTwoh Sacred thread (5 worn by Brahmin, 3 worn by Chhetri) Janai Stereotype Chalan chalti ko biswas Success/It was successful Saphal/Saphal bhayo They used to eat dead animals (reason occasionally offered Mureka janewar khanuhuntiyo for why Dalit communities are considered “dirty”) To become of lesser value (which is believed to happen to Chhoencha something after a Dalit person touches it, like a water tap) To carry the hardship/burden/sadness Dukka boknu To commit suicide AtmahaTiya garnu To hit Pitnu To murder someone else Mar dinu To not pay attention to cleanliness (a stereotype against Sarsaphai ma dan nadini Dalit communities) To pay money to someone to use their land Leej dinu To scold/chastise Gali garnu To touch Chhonu Violence against women Mahilaa birudha hinsa Water tap (the location of a lot of discrimination) Dara

Feminist Dalit Organization (FEDO) Training

Helpful Contacts in Nepal

1. Dalit NGO Federation: a. Background: This NGO is based in Talchhikhel, Lalitpur, in Kathmandu. It also has offices in most VDCs, including Baglung, Parbat, Syangja. This NGO has produced short videos creating awareness for Dalit issues and the hypocrisy of untouchability.

2. DNF (Dalit National Federation): a. Background: Established in 1998, this Dalit NGO works as an umbrella group for 344 different Dalit organizations. It has a presence in 60 districts through its member organizations, and it works to facilitate/provide legal aid, promote representation, and advocate for good governance. b. Intervening areas: The DNF helps Dalit NGOs with capacity building; works on monitor effective implementation of the constitution related to rights for Dalits; helps with the formulation and implementation of a 10-year plan to end CBDU in Nepal including the creation of “untouchability free VDCs” (more than 15 of which exist already); help ensure accurate Dalit census numbers (the Government of Nepal states that 13% of the population is Dalit, while the Dalit Civil Society states 20%); helps to ensure proper earthquake aid distribution to Dalit and non-Dalit groups; works on Dalit citizenship and voters’ rights campaigns; advocates around budget allocations for Dalit groups; increases awareness and access to governmental aid; helps connect legal support to CBDU victims; and helps with voter registration and identification for Dalit people. c. Future projects: The DNF plans to expand representation of DNF members in DCC across Nepal; document caste atrocities on the website dalitatrocitiesdatabase.com; create and release the publication of the Dalit Human Rights Year book; and organize capacity- building trainings for member organizations (address skills such as proposal writing, financial management, good governance, GESI, report writing, and rights-based advocacy). d. Challenges: Challenges faced by the DNF include the prevalence of fatalistic attitude by Dalit communities living in rural areas given how deeply-embedded CBDU is into Nepali culture; how the upcoming federalist state-division, if caste/ethnic based, may intensify caste antagonism; discrimination by and against Christians; and a weak political commitment nationwide towards Dalit rights. e. Phone number: +977-01-5555436, +977-01-5527559

3. District Dalit Coordination Committees (DDCC): a. Background: First emerged in 1997 as the “Nepal Neglected, Oppressed and Dalit Class Development Committee.” In 2006, the Government of Nepal formed the District Dalit Coordination Committee due to strong demand. b. Key lobbying areas: Access to resources and decision-making processes in the government, and working to strengthen and implement pro-Dalit policies. c. Challenges related to membership: The DDCC is not explicitly Dalit, so non-Dalits can be members. Given that some members are nominated based on their political connections, they may not care strongly about Dalit issues, and they may lack certain technical skills such as situational analysis, planning, and monitoring. d. Other challenges: The DDCC does not hold regular meetings, is often alienated from the broader district level policy community, and lacks sufficient funding (one of it’s projects is to allocate 8 million rupees a year in class 11+ scholarships for Dalit students, but this money is spread very thin across the country).

Feminist Dalit Organization (FEDO) Training

e. Peace Corps involvement: PCVs can go into the DDCC, ask to speak with the Vice Chairs, and expect support for Dalit-related projects at site. PCVs can also encourage Dalits in our sites to go to the DDCC to make connections and seek access to resources. The DDCC is active in Palpa, but not many other districts.

4. National Dalit Commission (NDC) a. Background: This organization is considered one of the most important Dalit-related organizations, because it monitors the implementation status of Dalit-friendly laws and provisions. The NDC was established through an Executive Order on 3/19/2002, and now has constitutional status, meaning it can open chapters nationwide. Before the NDC got constitutional status, its members were allowed to be explicitly political, but this is no longer allowed b. Current Activities: The NDC works on various projects beyond the implementation status of Dalit-friendly laws and provisions. For example, the NDC works on monitoring CBDU incidents and creating briefs about them; formulating a Joint Action Plan with the National Women Commission to combat CBDU and violence against women (often committed in homes by husbands, or at water taps by upper-caste people); monitoring cases of exploitations of the financial incentive for inter-caste marriage (see below); establishing a Joint Monitoring Group (JMG) with the Office of Prime Minister, Nepal Police, HRC, Women’s Commission, Nepal Foundation for Development of Indigenous Nationalities, and other organizations; advocating for victims of CBDU abuse through the Dalit Human Rights Defenders (Dalits usually don’t have good legal representation, so their cases aren’t often brought to justice, so the DHRD are deployed to help in 10 districts throughout the Terai and mid-hills, including Kaski and Surkhet); publishing books and other bulletins relating to Dalit issues; airing PSAs and running TV programs on Dalit issues; and creating general awareness among Dalits and other castes of CBDU- related issues. c. Inter-Caste Marriage Financial Incentive: There’s a financial incentive in Nepal for inter-caste marriages, but it is only available for a person’s first marriage. As a result, sometimes Brahmin men will marry Dalit women in order to receive the financial incentive, and then leave the Dalit women in order to marry someone from a higher caste. Despite the fact that the process for obtaining the financial incentive is relatively complicated, and usually takes 2-3 years, the incentive is 1 laakh NPR (roughly $1,000 USD). Unfortunately, since it is a complicated process, inter-caste couples that do not have access to lawyers or other resources often do not receive the money. d. Working areas of NDC: The NDC works on policy development and implementation related to human rights; information and research development related to CBDU; and M&E and statistics related to CBDU e. Challenges: Challenges include seeking resources to bridge the resource gap between Dalit and non-Dalit organizations; working towards the implementation of CBDU recommendations (such as inter-caste marriage, surname change, and JMG recommendations. Right now, even experts don’t know if the inter-caste program is still being run. Furthermore, surname changes by the National Dalit Commission are not currently recognized by state authorities, despite the fact that the NDC’s surname change certificates are valid government documents); navigating around bureaucracies for the effective implementation of existing laws and provisions; and fulfilling the aspirations and expectations of the national Dalit community. f. Strategy Ahead: moving forward, the NDC plans to help draft more Dalit-friend Acts, work more closely with international human rights agencies, and cooperate more closely with other Dalit organizations around Nepal.

Feminist Dalit Organization (FEDO) Training

g. Contact person: Bhim Narayan BK ([email protected]), the Section Officer of the Planning and Programming Sector.

5. Professional Development and Research Center (PDRC) a. Mission Statement: “Informing, empowering, and engaging Dalit youths in Nepal.” PDRC strives to ensure quality, value-based and employable education for Dalit and marginalized communities around Nepal. The PDRC has been working in education sector for last 10 years. b. Major challenges faced by Dalit youths: Lack of access to information about, and opportunities to access, education; lack of financial resources, so many Dalit youth cannot afford higher education even if they are smart students; lack of professional skills and competencies necessary for the job market; CBDU related job-placement barriers. c. PDRC Approach: PDRC works to make financial support available to Dalit youth; utilize social media and other means to increase access to information and opportunities related to education; organize workshops to enhance employment-related skills and competencies; help Dalit youth find jobs through the Dalit Youth Employment Database (DEED – further outlined below); recommend Dalit youth candidates for development agencies and other prestigious; work with a consortium of different Dalit-related NGOs (including NDC) to advocate for Dalit employment in government bureaucracy jobs. PDRC has helped to place 19 youths in government bureaucracy jobs, such as Police Inspector Sravan Kumar BK, who received a Masters of Science at Tribhuvan University with the help of a scholarship. d. Academic and Career Counseling: PDRC provides academic and career counseling to give Dalit students informed choices about their future. The PDRC has counseled more than 4,000 students to date. e. www.pdrc.org.np

6. Dalit Employability Enhancement Database (DEED): a. Background: This is an online database of educated Dalit youth who have obtained various degrees, from SLC to Masters Degrees. This database shares job information and advocates for government and private sectors to hire Dalit youth, and serves to hopefully enhance employment-related skills of Dalit youth. b. 850+ registered members, and 11 Alliance members (NDC, Dalit Bikaas Samiti, and other NGOs). Through DEED, 6 Dalit youth received a UN traineeship c. www.deednepal.org

7. Youth Empowerment in Science and Technology (YEST) a. Background: 10 years ago, very few Dalit students went on to study sciences. Therefore, most seats allocated for Dalit students were left unused. Therefore, YEST conducts classes to help Dalit youth prepare for competitive science exams, such as the medical and engineering exams. b. 43 MBBS students, 33 Engineering students, and 100+ other fields, to date c. 5 million rupees have been allocated to different students to help them study their MBBS at private colleges.

8. Dr. Tom Jacobsen Fund a. Background: This fund provides financial support to deserving and needy students. There are two types of scholarships available, one for students through 10th grade and +2,

Feminist Dalit Organization (FEDO) Training

which they don’t have to repay, and one for BA and Masters students who will have to pay back this money after getting their first job. b. 100+ students have received these scholarships to date.

9. Academic and Intellectual Discourse on Dalit a. Background: This is a 5-week scholarly discourse (conversation-based meeting) about the national Dalit movement, in which a group of 20-25 emerging Dalit and non-Dalit youth leaders come together to explore the issues related to CBDU. The youth discuss how they can help make change around the country. The youth also receive a small amount of financial support so they can conduct CBDU related thesis research if interested. b. 4 of these 5-week discourses/meetings have been conducted to date, bringing together 72 emerging leaders, and providing 15 research grants provided.

10. Public Service Commission a. Background: This organization helps to facilitate the application for, and receipt of, various national and international scholarships for Dalit youth. Nationwide, 8,000 student scholarships are unused because Dalit youth, often those in rural areas, are unaware of their existence. b. Examples of scholarships that the Public Service Commission helps Dalit youth to access: Higher Secondary Education Board (HSEB)’s Student Scholarship Bank program, Pokhara University scholarship for BA students, the Mahatma Gandhi Scholarship provided by the Indian Embassy, various scholarships provided by the Nepali Ministry of Education, the Australia Awards Orientation program, and the Fulbright Humphrey Fellowship funding opportunity for Masters Degrees, c. Three years ago, the Public Service Commission sent letters to District Education Offices and 5,000 public schools informing them about all the scholarships available for Dalit youth to study abroad. Since that letter campaign, the Public Service Commission has been getting requests for help all over the country, especially from the Karnali region of Nepal.

11. Peace Corps a. Unique opportunity for PCVs: Peace Corps volunteers have a unique position, because of Peace Corps’ good position nationwide, and our access to schools. Most CBDU happens in the schools, so PCVs should work to sensitive teachers and students to these issues. For examples, PCVs could work to post a board at various local schools that say “Discrimination Free Zone.” Also, given that foreigners are generally respected in Nepal, and given that castes do not exist in the United States, we have a unique opportunity to teach people about human rights and the importance of treating everyone equally.

Feminist Dalit Organization (FEDO) Training

Additional Resources

• Sisterhood is Global: The International Women’s Movement Anthology: Book by Robin Morgan. ISBN-10 1558611606 and ISBN-13 978-1558611603. • Dalit NGO Federation (DNF): Mission to eradicate caste-based discrimination through the process of empowerment, networking and alliances. One objective is to unit Dalit NGOs and strengthen their capacity and help them deliver quality services for the Dalit community. o CDO Office Registration Number: 62/055 o SWC Registration Number: 8898/056 o Current Address: Takchhikhel Chowk, Catdobato-15, Lalitpur, Nepal o Phone Number: 1-5555436, 5527559 o Website: http://www.dnfnepal.org/ • International Dalit Solidarity Network (IDSN): http://idsn.org/countries/nepal/ • Asian Dalit Rights Forum (ADRF): http://asiadalitrightsforum.org/ • International Movement Against Discrimination and Racism (IMADR): http://imadr.org/ • Global Network for Women Peacemakers: http://www.gnwp.org/about • End Water Poverty: http://www.endwaterpoverty.org/ • Inclusive Women’s Alliance for Justice, Peace and Democracy (Sankalpa): http://www.sankalpa.org.np/ • Shanti Malika at Women for Peace: http://www.shantimalika.org.np/eng/index.php • NGO Federation of Nepal: http://www.ngofederation.org/ • National Dalit Commission (NDC): http://ndc.gov.np/ • National Women’s Commission (NWC): www.nwc.gov.np/ • Department For International Development DFID o Website: https://www.gov.uk/government/organisations/department-for- international-development o Documentation of caste-based atrocities: http://dalitatrocitiesdatabase.com/ • Dalit Development Organization: • District Dalit Coordination Committee • National Dalit Commission • Nepal National Beijing Network (NNBN) • National Coordination Committee on WASH