Introduction:
Over 95 % of the
families of Jumla, have been practicing sets of menstrual restriction for
centuries at the name of culture, religion that remained a huge challenge for
social transformation (Hodal, 2016) .
The girls and women are staying in sheds
(cow or buffalo or goats or horse or whatever they have) or separate huts or
separate house or room with following restrictions related to food, touch,
entering or mobility (Nepal, actionworksnepal.org,
2013) . Such restrictions affect the all aspect of
the life of girls and women started from deprivation of food, health,
education, participation etc. that leads to loss or no job, sickness, low
income and often encountered with bites from snake, wild animal, murders, abuses,
death and rape due to extreme cold or collection of carbon mono-oxide (Paudel, RHSC, 2016) . It further acknowledges that the menstrual
restriction is key barrier for peace, serious form of violence of human right
and hindering factor for empowerment as well as sustainable development goals.
By considering
severity of menstrual restriction, Action Works Nepal and Italian Foundation,
jointly organized series of capacity building activities by following the
principles of REFLECT (Regenerated Freirean Literacy by Empowering Community
Techniques) in 2014 and followed up in 2016. [1] It
took place in five villages; two villages from headquarter of Jumla called
Dillichaur and Patrashi (cluster one) and three villages from west, called
Talium, Lamra and Hanku (cluster two).
Purpose:
The empowerment of
women is the purpose by letting them know on human right, gender,
constitutional policies focus with menstrual restrictions.
Methods:
Women were
identified as from the respective villages who were recognized as natural
leader in their groups such as cooperative, mother's group for reflective
discussion. Likewise, men and faith healers were identified who are already
positive towards the human right of women and equality. Originally, there were
60 participants where at least 30 % always men either as men leader or faith
healer. The number of group keep changing though about two third of participants
were same in all reflective discussion. It was three days, residential program
in their respective clusters in January, April, December 2014 and followed up
was in December 2016. The entire discussions had done in participatory manner. They
were power mapping, women's mobility, participation analysis, dependency
analysis, resource mapping. Likewise, the other methods; individual and group
work and reflections, discussions, game, story-telling, role play, question/answer,
case studies, live case sharing, songs. Regards to content, first meeting
focused on participatory tools, gender, inclusion, gender based violence, human
right, constitutional provisions, advocacy, documentation, group mobilization,
facilitation skills. During second and third training, enough space provided
for individual reflection, presentation and question-answer followed by
success, challenges and open floor discussion no matter whether they can read
and write or not. Most of the participants were unable to read and write so assistant
provided from the team or often played assistant role by facilitator. The depth analysis of issue, advanced skills
of advocacy, VDC grant, menstrual rights especially anti-Chhaupadi campaign,
networking, celebrations of days (international women's day, peace day, 16 days
VAW Activism), engaging men and boys, felicitations of role model family and
community, process of declaration of Chhaupadi free community, access to public
resources e.g. Community Forestry User's Group, village grant, dialogue and
negotiation with political leaders. There was felicitation and award for the
best participants during all training for recognition as well as encouragement.
The follow up 2016
training was done at same place and with mostly same participants. The
facilitator had shared the food, residence and culture during all trainings.
The three sessions had conducted in villages and one at Bazar.
Results:
1.
During the second
meeting, the confidence of all participants built up. Female participants put
off their cover from head, spoke without covering face by their hands, called
facilitator as sister, ate, dance and sang along with facilitator. They started
to questions to their stereotyped practices at home e.g. Chhaupadi. Few of them
engaged in negotiation and dialogue of domestic violence.
2.
During the third meeting,
in addition to second meeting, half of the participants started to work in
group and claimed their rights of participation, access to resources e.g. VDC
budget e.g. Nrs 100000, Nrs 30,000, Nrs
300000 in Lamra, Dillichaur, Patrashi respectively. It
is very encouraging news that they able to shift the budget from construction
of temple to women's empowerment programs e.g. sewing training. They assessed
the household's sanitation e.g. toilet and condition of tap then assisted to
construct five toilets and repaired two taps. Surprisingly, they identify 91
males who transformed their gender roles (engage boys and men). They
continuously engaged with various groups and lobby and advocacy for
transparency, inclusion and participation. Further, they identify the two
violence of witchcraft case and resolved locally. Few assisted to register three births,
assisted to get citizenship for two widow women and three disable children. The
leadership and communication skills developed where local stakeholders also paid
respect and invited at local meetings (Paudel, Action Works Nepal, 2014) . More importantly,
they abolished the Chhaupadi practice at their home, territory and organized
various activities to end gender based violence and elimination of Chhaupadi by
organizing march pass, rally,
interaction program, quiz, monitoring visit on GBV in public transport, street
drama etc at local level.
3.
During follow up training, December 2016, the results tremendously
encouraging in many ways; i) increased the Chhaupadi
free families and communities in all working villages, even faith healers, men
leaders took lead role to abolish Chhaupadi. Community declared Chhaupadi free
community by themselves, ii) increased awareness on basic concepts of gender,
inclusion, GBV (Gender Based Violence), 16 days VAW (Violence against Women) and few legal perspectives, iii) expanded the
networking and coordination among local actors and also mild type of linkage developed
with district network, iv) enhanced leadership skills in mobilization of
communities and community events e.g. Chhaupadi free community, marched of 16
days VAW activism, v) improved the knowledge and skills on combating violence
against girls and women, vi) increased the number of men, women and faith
healers as champions, and vii) recognized as local leaders by other
stakeholders.
Discussion:
The social
transformation is always not easy. The difficult geography, inadequate
infrastructure, low literacy, poor economy, heavy workload is fuelling their
learning. Given this scenario, there are reasons for achieving abovementioned
results.
1.
Building
Trust: In order to build trust, facilitator
stayed in village during the course of training, ate the food whatever
participants eat or available locally, shared the same place for accommodation,
singing, dancing with participants at their pace by language and style are key
factors of bonding between participants and facilitator. Here, facilitator used
the philosophy of Miteri (Miteri is
indigenous practice of mutual love and respect beyond marriage and blood
regardless of caste, class, education, religion. It is connector to build
culture for peace and justice by ensuring inclusion, no hierarchy and non-discrimination).
After few hours of discussions, participants started to rewind their
stories as requested by the facilitator. Trust is the most crucial element for
engagement with community. Usually, participants in remote and underprivileged
group have thick layer of hesitation, deep level of fear and humiliation. They
often considered themselves as power less, uncivilized. Meanwhile, usually the
facilitator also unable to demonstrate the trust and intimacy between
participants and facilitator. They presented as teacher not as team
member.
2.
Approach
of engagement: By considering the literacy status of
the participants, the entire discussion was based on participatory methods. The
facilitator constantly encouraged each participant to speak to protect their
daughters or they should not be like their mothers who suffered throughout
their life without single questioning. Even the never school going participants
presented alone in front of mass. His/her assistant only reminded the missing
points from the newspaper. Because it is all about the work whatever they have
done after the previous training. In addition, the team also made field visit
to observe the situation whether the changes take place or not as the
participant said.
The
individual reflection, discussion and action help each other to understand the
issue, gaps, challenges, learn and apply of strategies at individual work and
group.
3.
Engagement
with men and faith healers: Participants identified that women are working
18-20 hours a day where as men are working 7 hours mostly applied during
agricultural season. They also know that it is because of power structure and
violence of women's right. Gradually, the number of men and faith healers
increased and they recognized and felicitated as role model men or faith healer
and they actively led the anti-Chhaupadi free community. The villages declared
as Chhaupadi free community by themselves. Before declaration, they made home
visit, consult with householder, organize series of consultation and
educational discussions and confirmed that the village have no more Chhaupadi
practice except 2-3 faith healers house who are so much in opposition.
4.
Follow
Up: The participants are not only never school
going but also living in so closed and limited society. Thus, the retention of
knowledge is another challenge. By considering this fact, the training was
followed up after in between 3-4 months based on seasons and availability of
flights to get there.
5.
Disappointment
and Satisfaction: During the first meeting, specially
faith healers and men had expressed their disappointment while talking about
the Chhaupadi (Nepal, Action Works Nepal, 2015) . Later, when they
knew the gender, human rights, role of citizen, they transformed and tale lead
role in community.
References
Hodal, K. (2016,
April 1). thegurdian.com. Retrieved from Gurdian: https://www.theguardian.com/global-development/2016/apr/01/nepal-bleeding-shame-menstruating-women-banished-cattle-sheds
Nepal, A. W.
(2013, January 1). actionworksnepal.org. Retrieved from Action Works
Nepal: www.actionworksnepal.org
Nepal, A. W.
(2015, 9 28). Action Works Nepal. Retrieved from Actionworks Nepal:
https://www.youtube.com/watch?v=-mxf9aA97M8
Paudel, R. (2014,
5 1). Action Works Nepal. Retrieved from Action Works Nepal:
https://www.youtube.com/watch?v=xXYMJ1eItjY
Paudel, R. (2016,
October 13). RHSC. Retrieved from RHSC:
https://www.rhsupplies.org/fileadmin/uploads/rhsc/General_Membership_Meetings/Seattle_2016/Presentations/Day_4/Menstruation_-_An_urgent_call_for_action_for_human_right__peace__building__empowerment__and_sustainable_development_-_Radha_Paudel.pdf
[1]
An innovative approach to adult learning and social change, which fuses the
theories of Brazilian educator Paulo Freire with participatory methodologies.
