Remarks during award ceremony (Madan Purskar) 2014

dbg k'/:sf/ u'7Lsf cWoIfHo" tyf kl/jf/hg,

hubDaf–>L k'/:sf/ lje"lift >4]o >L lzj /]UdLHo",

o; ;df/f]xdf ef}lts tyf ljB'tLo dfWodaf6 ;xefuL x'g' ePsf eb| dlxnf tyf ;Hhgj[Gb .

;j{k|yd t d]/f] klxnf] ;+:d/0ffTds lstfa …vn+ufdf xdnfÚ nfO{ @)&) ;fnsf] dbg k'/:sf/ k|bfg ug]{ o; u'7Lk|lt d xflb{s cfef/ JoQm ug{ rfxG5' . cfh of] ;efsIfdf dfGohgx¿sf ;fd' pkl:yt eP/ g]kfnL efiff–;flxTo If]qsf] ;aeGbf k|ltli7t k'/:sf/ u|x0f ug{ kfpFbf d uf}/jflGjt 5' . o;n] dnfO{ efiff–;flxTodf lg/Gt/ nflu/xg] pmhf{ k|bfg u/]sf] 5 . ;Fu;Fu}, d h'g ;fdflhs sfo{sf] lglDt h'Dnf k'u]/ ;z:q åGåsf] e'Qmdfg ePF / of] lstfasf] hGd eof], To;df cem lqmofzLn x'g of] k'/:sf/n] d]/f] dgf]an a9fPsf] 5 .

of] k'/:sf/sf] ul/df / dxTj d}n] Tolta]nf yfxf kfPsL lyPF, ha d lrtjgsf] uf}/LuGh :s'ndf k9\y]F . :s'ndf xflh/hjfkm k|ltof]lutfsf] tof/L ubf{ pgsf]]{  lz/Lifsf] km"n’ s[ltn] g]kfnsf] ;a}eGbf 7"nf] / k|ltli7t dbg k'/:sf/ k|fKt u/]sf] / kfl/hft of] k'/:sf/ lhTg] klxnf] dlxnf ePsf] d}n] yfxf kfPsL x'F . kl5 dnfO{ k|]da:tL :s'ndf k9bf d]/L ldNg] ;fyL zfGtf clwsf/Ln] kfl/hft lbbLsf] …clgbf] kxf8 ;+u}Ú pkGof; lbPsL lyOg\ . kf7\oqmd aflx/sf lstfa k9\g plt k|f]T;flxt gul/g] Tof] a]nf  n'sL–n'sL k9]sf] pkGof; cfh klg d]/f] dgkg]{ s[ltdWo] k5{ .

d kfl/hftsf] olt 7"nf] k|z+;s lyPF, kf]v/fdf gl;{ª SofDk; k9\bf pxfFsf] lrq agfP/ sf]7fsf] leQfdf 6fF;]sL lyPF, tfls pxfFsf] k|]/0ff ;w}+ d]/f] ;fy /lx/xf];\ .

;do laTb} uof] . lgs} kl5 ´ds l3ld/]sf] lstfan] klg d]/f] dg plQs} 5f]Psf] xf] . pxfFsf] lstfa k9]kl5 cfkm"n] t lhGbuLdf s]xL ug{ ;lsg5' eGg] 56\k6fx6 ePsf] lyof] . ;+of]un] emdshL k|ltli7t dbg k'/:sf/ kfpg] bf];|f] dlxnf x'g'eof] .

cfh >4]o :juL{o kfl/hft / emds l3ld/]h:tf dxfg dlxnfx¿sL r]nL eP/ dbg k'/:sf/ yfKg tkfO{+x¿;dIf pkl:yt x'g kfpg' d]/f] lglDt 7"nf] cxf]efUo xf] .

h'g lbg of] k'/:sf/ 3f]if0ff eof], d e[s'6Ld08kdf efO ;/f]h bfxfn;Fu …Sofg OGkmf]6]sÚ d]nf x]g{ uPsL lyPF . ToxL a]nf d]/f] k':ts …vn+ufdf xdnfÚ sf ;Dkfbs ;'bLk >]i7n] kmf]g u/]/ …tkfO{+n] dbg k'/:sf/ lhTg'eof]Ú eGbf ;'?df t kTofpg} ;lsgF . To;kl5 z'e]R5'sx¿af6 c;+Vo awfO cfpg yflnxfNof] . rf}tkmL{ k|z+;f / awfOn] k|bfg u/]sf] lhDd]jf/Laf]wsf ;fy o; ul/dfdo ;efdf pleP/ k'/:sf/ u|x0f ug]{ uf}/jk"0f{ If0fdf d cfkm"nfO{ ;fdflhs sfo{df nfUg k|]l/t / ;xof]u ug]{ b]z–ljb]zsf ;fyLefO, cfkmGt, :s'n–sh]nsf u'¿x¿ ;a}nfO{ ;Demg rfxG5' .

d ;Demg rfxG5' d]/f af b]jLk|;fb kf}8]nnfO{, h;n] ;fg}df dnfO{ h'Dnf lrgfpg'eof] . k9]/–n]v]/ h'DnfnfO{ cfˆgf] sfo{ynf] agfpg k|]l/t ug'{eof] . of] lstfa pxfFsf] ToxL x'sf{O, nfngkfng / k|]/0ffsf] glthf xf] .

d ;Demg rfxG5' d]/L :juL{o cfdf u+ufdfof kf}8]nnfO{, h;n] dnfO{ lhGbuLdf æ?g' s''g} klg ;d:ofsf] ;dfwfg x}g To;nfO{ cfˆgf] ;fdYo{n] EofP;Dd k5\ofO/xg] u'0f l;sfpg'eof] . ;z:q åGåsf] qf;aLr h'Dnfd} a:g] / To;kl5 klg kms]{/ ToxLF hfg] cfTdan d}n] pxfFaf6} kfPsL x'F .

of] lstfa k|sfzg ug]{ g]kfnosf ls/0fs[i0f >]i7 / pxfFsf] l6dk|lt d ;b}j s[t1 /xg]5' . lstfasf] lglDt ;fGble{s cfj/0f tl:a/ pknAw u/fOlbg'ePsf]df df]xg d}gfnLnfO{ wGojfb lbG5' . ;'bLk >]i7, h;n] of] lstfa ;Dkfbg dfq ug'{ePg, d leqsf cg'e"ltnfO{ clen]vg ug{ k|]l/t ug'{eof], pxfF  k|lt ;b}a C0fL /xg]5' .

d}n] g]kfnL ;flxTodf of]ubfg k'¥ofpFnf eGg] ;f]r /fv]/ of] lstfa n]v]sL xf]Og . d s]6fs]6Lb]lv g} ul/aL / cGofo;Fu aD7]hf]/L v]Nb} x's]{sL x'F . slxn] yfs]F . slxn] cgluGtL k|Zgsf] ef/n] lylrPF . slxn] v';Ln] dflQPF . slxn] ;fx;n] km'n]F . d tL efjgfnfO{ slxn] dgdf v]nfpF5', slxn] sfkL–snddf kf]lvlbG5' . To;};Fu /f]OlbG5', To;}nfO{ k|]d ul/lbG5' . To;};Fu ldt nufpF5', ;kgfx¿ sf]5'{ / af6f] vG5' . o;/L n]Vbfn]Vb} slxn] s;}sf nflu uLt aGof], s;}sf nflu sljtf t s;}sf nflu gf6s . /, slxn] aGof] …vn+ufdf xdnfÚ .

d}n] n]v]sf lrs{6x¿ slt t r}tsf] x'/Ln] 3/leq}af6 p8fof] . slxn] 3/leq} kvflnof] t slxn] r'Nxf]df cfuf] ;NsfpFbf emf]l;of] . o:t} ;do / ;Gbe{;Fu ntfl/P/ lxF8\bflxF8\b} hGd]sf] xf], vn+ufdf xdnf . lhGbuLn] lbg] ;'v, b'Mv cg'e"t ubf{ xft rn]5g\ eg] d km]l/ cfˆgf] cg'e"lt afF8\g cfpg]5' . d k|lt1f ulb{gF, sf]l;; ug]{5' . d cflv/ b'Mv / cGofosf] esf/L g x'F, vn+uf xdnfsf] Tof] sfn/flqaf6 af]g; lhGbuL afFlr/x]sL 5' .

d sd{sL k'hf/L x'F . ;fdflhs sd{n] dnfO{ leq}b]lv cfgGb lbG5 . o; qmddf c;+Vo JolQmsf c;+Vo syfl;t d]/f] hDsfe]6 eO/xG5 . ;don] ;fy lbof] eg] tL ;a} syf, cfˆgf ;a} cg'ej / ;+:d/0f afF8\g rfxG5' . x/]s JolQmsf cfˆgf syf x'G5g\ . cg'ej x'G5g\ . hlt w]/} syf n]lvof], hlt w]/} elgof], ;dfh plt kl/kSj / kl/:s[t x'G5 . o;n] ef]lnsf k':tfnfO{ cfˆgf] ctLt a'‰g af6f] lbg]5 . pgLx¿n] km/s–km/s kl/j]z / b[li6sf]0faf6 n]lvPsf ;+:d/0fsf] d"Nof+sg ub}{ cfˆgf] Oltxf;sf] ;dli6ut vfsf agfpg ;Sg]5g\ . xfd|f] cfhnfO{ ef]lnsf] lglDt Oltxf;sf ¿kdf hLljt /fVg klg d k|To]s JolQmnfO{ cfˆgf] ;+:d/0f / cg'e"lt afF8\g cfu|x ug{ rfxG5' . d]/f] of] ;fgf] ;+:d/0fnfO{ k|ltli7t dbg k'/:sf/sf] lglDt of]Uo 7flgg' cfkm}+df k|]/0ff xf] ;Dk"0f{ g]kfnLsf] lglDt, hf] cfˆgf] syf ;'gfpg rfxG5g\, cfˆgf] cfhsf] cg'ej ef]lnsf nflu afF8\g rfxG5g\ .

d dbg k'/:sf/ u'7Lk|lt o; sf/0f klg cfef/L 5', o;n] vn+ufdf xdnfnfO{ k'/:s[t u/]/ l;+uf] s0ff{nLsf] ;jfnnfO{ d"nk|jfxdf NofPsf] 5 . of] d]/f] jf k':tssf] dfq xf]Og, l;+uf] s0ff{nL / s0ff{nLaf;Lsf] lglDt klg ;Ddfg xf] . d ;Dk"0f{ s0ff{nL tkm{af6 u'7LnfO{ wGojfb lbg rfxG5' . xfdLn] ;lbof}+b]lv x/fPsf] / vf]l;Psf] clwsf/sf] ;fgf] lx:;f kfPsf 5f}+ .

oxL c;f]h % ut] cGt/f{li6«o zflGt lbj;sf] cj;/df d}n] cfˆgL :juL{o cfdf / d]/f afsf] gfddf h'Dnfdf …ldt]/L u+ufb]jL zflGt k'/:sf/Ú 3f]if0ff u/]sL 5' . d dbg k'/:sf/sf] cfwf /sd cyf{t\ Ps nfv ?k}ofF To;}df ;dlk{t ug{ rfxG5' . s;}sf cfFvfdf gk/L cfˆg} ;'/df zflGt :yfkgfdf sfd ul//x]sf JolQmsf] of]ubfgsf] sb/ ub}{ a;]{lg Ps dlxnf / Ps k'?ifnfO{ of] k'/:sf/ lbOg]5 . of] k'/:sf/ d ;+:yfut cWoIf /x]sf] ;fdflhs ;+:yf …PS;g jS;{ g]kfnÚ sf] ;+/If0fdf /xg]5 / cfufdL zflGt lba;b]lv k|bfg ul/g]5 . xfdLn] of] ;+:yfdfkm{t\ …ldt]/L ufpF–;Fu;Fu} afFrf}+Ú cleofg ;~rfng ub}{ cfPsf 5f}+, h;sf] p2]Zo s0ff{nLaf6 z'? ePsf]  zflGt cleofg ;+;f/e/ km}nfpg], zflGtsf] kl/efiff km]g]{,Gofo lbnfpg] / g]kfnsf] klxrfg abNg]  xf] .

oxfFx¿;Fu afF8\g'kg]{ csf]{ s'/f 5, of] lstfadf plNnlvt 36gf @)%( sflQs @* ut]sf] xf] . afx| jif{df vf]nf] kmls{Pem}+ o;n] Toltv]/ dbg k'/:sf/ kfPsf] 5, ha d ToxL xdnfdf k/]/ lbj+utx¿sf] ;Demgfdf h'Dnfdf ldt]/L zflGt jfl6sf lgdf{0f ug]{ cleofgsf] clGtd v'8\lsnf] 6]Sg] cj:yfdf k'u]sL  lyP . To; zflGt jfl6sfdf ldt]/L zflGt cg';Gwfg s]Gb| klg :yfkgf x'g] d hfgsf/L u/fpF5' . oxfF d >L dxfz+s/ b]jsf]6fnfO{ clejfbg ug{ rfxG5', h;n] dnfO{ …wd{k'qLÚ dfGg'ePsf] 5 / pxfn] dnfO{ pknAw u/fpg'ePsf] hUufdf zflGt jfl6sf / ldt]/L zflGt cg';Gwfg s]Gb| /xg]5g .

d}n] lstfadf n]v]sL 5' / ;w}+ eGg] u5'{, s'g} klg JolQmsf] hlGdg] 7fpF p;sf] 5gf]6sf] ljifo xf]Og . sf]xL wgL b]zsf] wgL kl/jf/df hGdG5, pm wgL x'G5 . To;df p;sf] of]ubfg s]xL x'Gg . sf]xL ul/a b]zsf] ul/a kl/jf/df hGdG5 . To;df klg p;sf] bf]if s]xL x'Gg . hxfF hGd] klg, hxfF x's]{ klg, xfdL ;Fu;Fu} afFRg ;S5f}+ . hGdsf cfwf/df cfkm"n] kfPsf] Ifdtf jf ;|f]tnfO{ clnslt afF8]/ a/fa/Lsf] x}l;otdf pEofpg] ;fdYo{ xfdLdf 5 . k|Zg oltdfq xf], of] ;fdYo{sf] pkof]u s;/L ug]{ <

…ldt]/L ufpF–;Fu;Fu} afFrf}+Ú cleofg oxL k|Zgsf] pQ/ vf]Hg] hdsf]{ xf] . dbg k'/:sf/ u|x0f ubf{ dnfO{ of] p2]Zodf cem b[9 eP/ nfUg k|]l/t u/]sf] 5 .

cGTodf, d ;Dk"0f{ s0ff{nLaf;Ldf awfO / z'esfdgf lbFb} dbg k'/:sf/ u'7Lk|lt cfef/ JoQm ug{ rfxG5' .

wGojfb .

Call for Commemorate Local Women Leaders for Sustained Peace in Nepal: September 21, 2014

I become judgmental towards village leaders, due to extreme cold and snowing, women wouldn't come or would come late while walking over snowing road for Lashi Dillichaur, Jumla in December 2013. Due to heavy snow, took complete 7 hours walk from Khalanga Jumla, felled down several times along with donkey and felt like CARAVAN. It was about 1 o’clock, the very cold, slightly dark floor was occupied by bunch of women and few men. I felt guilt badly on my thought and promised with myself not to repeat again.  I was so confused on how could I make most effective discussion in such group; most were uneducated, speaking pure Jumli Khas language and covered their head by big scarf called gumcho in local language. However, I always enjoyed with such group because easy to brain wash for transformation without delearning and learning also sustained than educated and urban people.

I was just in introductory session; a mobile rang with high volume from the side of women’s row. One woman with big smile stood up and went outside to speak. I was following her conversation to set the ground rules about switched off. I regret again because she talked about the governance of a cooperative and she is serving as president so she insisted for calling meeting. If I were asked to everyone to switch off or kept on mute, how they would access with information? They neither can check text message nor check the incoming calls.

In order to enter in to the issues regarding to women’s right and empowerment, I simply asked about to list down the history of four women in group. It was voluntarily asked four women and asked group to work on her life history. Women were came extra exceptionally with issues and concerns regards to right of rural, poor, marginalized woman.  My soul was crying to hear from them, how strong they are, how much struggle they have gone through, how much difficult their environment and how lucky I was, got opportunity to learn and inspired so much.   

Mrs LauriMaya Dhami

One group started to present of Mrs Laurimaya Dhami, the same woman who was talked earlier over phone. She was born in Patrashi village in Jumla where is about 10 hours walk from headquarter. She had got marriage at 11 years old as arrange marriage with the man from next village. She decided to go to file the case when her husband brought next woman at home. She was so dedicated on her love and dedication by considering her luck. Her family and relatives were standing on her opposition and put her as stigma. Finally, she got divorce thought the process was so tough for her due to uneducated, rural and poor woman. It was 45 years back where there gender responsive policies were not in conception in history of Nepal’s women’s right movement. Though she got divorce and started to live at maternal house. She did second marriage on her own decision with bit old man at Loom, Dillichaur, Jumla. In her own saying, she did compromise with age because she was suffering from various forms of abuse and stigma due to divorce and single. There was mutual love and respect regardless second marriage, divorce and all. She got six children, all are educated and independently living at six different houses. Unfortunately, her second husband died 14 years back due to sickness, which was not cured by Jumla hospital. Though the Jumla has diverse practice regards to widow, she started to use all colors and jewelries after a year by her own decision. She just ignored what other said and though about her. She stated, bahini who was crying with me while I was crying, who slept with me when I slept with empty stomach. I had just shake from her saying because she wasn’t less as educated woman activist in Kathmandu. Now she is not only a gender facilitator in her community, she is holding decision making positions of more than half dozens of committees, lobbying with political leaders and government authorities at local and district levels. She resolved many disputes in the community related with gender based violence, land, sharing of family property. Her group defined her as role model, as catalyst, as champion, as peace leaders, as connector, as mediator, as mother, as activist etc. She also a final decision maker on her all economic activities including her land.

In 2006, the mother’s day approaching and I had spoken with my mom, Ms. Ganga Maya Paudel, over phone, a 2 weeks before of mother’s day. I didn’t go home unless Dashain and emergency situation. My mom didn’t expect me on mother’s day but she requested, I was completely happy with you all from your care, I didn’t need anything during mother’s day. If you would manage money, please think not to do KRIYA after death of mine, you can donate to school for educating poor, dalit girls. She further said, who is come and say that I was in heaven and I was in hell, so no need to spend the money for all. Since I knew her, kept on saying that `Crying is NOT Final Solution’ of any life. Thus, education is very important to everyone especially for woman, she should live independently in each walks of her life. She gave two example to everyone while chatting in field, forest and everywhere; i) I carried a sags of rice that I grown to rice mills but I can’t say how much kilo was it, it was so embarrassing while asking with mill owner, ii) I always scared to throw even piece of paper by thinking that was related with valued documents. She was not happy with saying only, she contributed many children of her friends and relatives by giving money or directly giving notebooks and other reading materials. She was sick since I knew though awake up early morning with the signal of eastern star or  cock’s bark. She prepared roasted corn and tea for us so we had to study till sun raise and we had to read loudly so she could follow us while she was busy in household chores. More importantly, I was quite young, she shared with me about gender and caste discrimination. Why I was sat in low level during the feast of higher caste neighbor. She never shouted me when I ate at dalit’s house. Likewise, she spoke against gender based violence in the community and encouraged me to serve others who are suffering from poverty, gender and caste. As a result of her education, I had put on fire (dagbatti) on pyre (CHITTA). She was always casted her vote as her choice.

Late Mrs GangaMaya Paudel

The above mentioned examples of Mrs Laurimaya and Gangamaya are only the representative examples of local women leaders. Without having formal education, training, more specifically without having knowledge on human rights, they are breaking the silence in the communities; they spoke against set social values and norms that are discriminating women in many ways.  Of course, they have gone with series of difficulties, challenges and obstacles while they stand against society. Indeed, they are REAL peace leaders at the local level who contributed in making strong foundation national  peace building. Today’s many such women are working with political leaders, village secretaries, government authorities and NGOs to claim their rights specially in resource generation and sharing. They also significantly contributed in rural agro-economy and development. They are engaged in health, education, natural resource management, infrastructure, breaking traditional harmful practices, saving and credits, cooperatives etc. Very sadly, many local women leaders were played multiple roles during a decade long insurgency in Nepal. In Jumla, Mrs Laurimaya was struggling to support directly by sending her children in to combatants, joining their mass activities and so on where as in Chitwan, Mrs Ganga Maya, was provided shelter for combatants, foods, telephonic service etc.  Without knowing any theoretical perspectives, they are practicing UNSCR (United Nations Security Council Resolutions) 1325, 1820, CEDAW, and Nepal’s Interim constitution 2007.

These all activities they carried for their satisfaction because they considered these situations are urgent to address and mitigate not for well paid, promotion, aboard going, awards etc. They are worried about their children and grand children like Mrs Laurimaya and Gangamaya. Unfortunately, they are disappearing slowly because the life expectancy of most of them is shorter due to poor socio-economic background. They are unable to write by themselves except oral history. In this situation, their activism, their successes and inspiring stories are missing sadly. In Kathamndu, September 21, the Ministry of Peace and Construction, the NGOs, UNs are commemorating International Peace Day every year. They don’t know or ignore to know what is happening in the ground by whom and how. There are multiple confounding factors of ignorance by Kathamndu’s activism due to don’t have English language, poverty, poor get up, non political, living in rural areas associated by dirty/ugly, excessive ignorance etc. And they also forgetting to recognize them and document their powerful stories to move country. 

If the Government, UN agencies, and NGOs really are seeking tangible results in peace building and reconciliation process in Nepal, the local leaders should get attention in recognition, their capacity building with linking international and national human rights laws/policies and comprehensive enabling environment to blow otherwise there are ample of evidences of relapse conflict in Nepal in a way and the other. It is still not too late to reconsider the strategies and actions to significantly engage with Local Women Peace Leaders and recognized them for sustained peace and prosperous Nepal. My big salute is to Mrs Laurimaya, Gangamaya and all who sacrifice their life for cause at grassroot’s movement.

तिमीले के गरेउ, कस्लाई सोधु म?

तिमीले के गरेउ, कस्लाई सोधु  म?
ताराहरु देख्दैनन मलाई,
जुन हास्छ जिस्काउछ अनी लुक्छ कतै,
बारम्बार म कुरिरहन्छु,
जुन गरिरहन्छ तेसै तेसै ।
लाग्छ जुन पनि मिलेको छ कतै,
एक चुस्की बाङे पानीमा फसेको छ उतै ।
तिमी साछी खोजेर चुनौती दिएरहेछौ,
तिमी शक्ती प्रदशनमा झुमिरहेछौ ।  
तिमीले के भनेउ, कसलाई साछी राखु म ?
रतिभर नझुक्ने सुर्य मसँगै थियो
तर अोठहरु नखुलेरै जितेको छ ,
लाग्छ उ तिमीलाई मतदान गरिरहेछ ।
हाबा नदी जुन घाम सँग सँगै हुँदा पनि
म एक्लै परेको छु,
साछी बक्नेहरु नभेटेर अन्याय खेपिरहेछु ।
लाग्छ ढलमा कुहेर मर्नु भन्दा,
हाबा पानी जुन् घाम सब्लाइ बहिस्कर गरु ।
अबिबेकी नेता, निक्म्बा सरकार,
मलाई पल पल बलत्कार गरिरहन्छ,
भन्छ छतीपुर्ती मैले भर्नु पर्ने छ ।
आउनुस् सबै एकै स्वरमा मोर्चा बनौ
यो परालिएज्ड सरकार सँग हिस्सा खोजौ
योन हिन्सा अन्त गर,
बिबेध्कारी कानुन् चहिदैन,
हिन्सा गर्न कसैलाई छुट छैन ।      
     

निरकार बन्नु परेको छ

निलो गगन्मा जुल्लिरहने सेता सेता बादलसित हिन्न किन सक्दिन म ?
हिमालका टुप्पा टुप्पा किन चुम्न सक्दिन म ?
पहाड सँग जोरी खोज्दै दोरी खेल्न किन सक्दिन म?
त्यो बादल प्रकिर्तिको, पहाड, हिमाल प्रकिर्तिको,
मलाई सोधेर , मैले रोजेर हैन जन्मेको, हुँ तेही प्रकिर्तिको ।
मातिएर कहिले हिमाल, कहिले तराइ उड्न मन लागेको छ ।
आधी बर्षा असिना खोजी खोजी तोकी तोकी पार्न मन लागेको छ ।
मलाई शित बन्नु छ, कर्कलाको पात्म झिर्के खेल्नु छ ।
मलाई सके जती लुकौनु छ आँफै भित्र, आँफैसित ।
क्यमेराले कैद नगर्दै,हाबा जस्तै निरकार बन्नु परेको छ 

Inspiring Peace Leaders: Missing, Melting and hiding under Ground

In Nepal, there are many Inspiring Peace Leaders are working in the bottom without having knowledge and skills on human rights, peace building and in many cases before promulgation of laws and policies. Unfortunately, no one taking care of them to protect, promote and capitalize in next generations. 

This photo is Mrs Lauri Dhami from Looma, Dillichaur, Jumla. She is 60 years old  December 2013. The life expectancy of women in Karnali is 37-42 years but she is still strong and energetic. 

Forty five years before, she got marriage with guy from next village. He had very bad habit. He was kept on bringing women  in consideration of wives up to 12, few were brought by force, few were brought by marriage. Mrs Lauri become mad and sad. She broke her patience. She thought that I was committed on my maarige or husband, I was taking care of house, in-laws and all but my husband neither love me, nor appreciate me nor respect me. She questioned herself, why he did so? Could I continue rest of life with such silly guy? Was it justice  and so many? 

Finally, she decided to go the headquarter which was 5 hours from her home town. She is uneducated even today. That time, she didn't know anything and anyone but she just followed the court and asked for justice. The Forty-five years before, even Nepal government didn't consider well that it was injustice or violence of women's right.

Few months struggle, she get rid of from such brutality and stayed at her maternal house. She had fallen on love with bit older guy than her though she accepted and did second marriage. Second marriage was not existence in Nepal that days. She had six children with second husband and happily living in her own territory. Unfortunately, 18 years before her second husband was died. She was alone from her married life. She didn't give up to use colors specially red colors. In Nepali Hindu culture, widow women are not allowed to use red color and join in social functions and gathering. |Mrs Lauri didn't care what society allow or not allow. She just waited for a year for annual death ritual. Then she used all ornaments and clothes at various colors. She also possessed the property form her second husband. Now, she is recognized leader, working in 5-6 various committees and mobilizing community for move forward. She resolved many disputes, conflicts in the community. She leads the cooperatives and many development work in her village.

In Nepal, there are many women leaders who are contributing in local peace building process. They are missing on bush, melting in ice and snow and hiding under ground. The big INGOs, UN's and government peace works can't really reach such inspiring local peace leaders.

I am quite worry that such brilliant leaders are disappearing soon. They are uneducated so not possible to document by themselves through autobiography or songs or any means.  Therefore, the oral history is very important in such areas. 

I have few more photos and videos about her  saying though unable to post due to poor connection.

First time, I met Mrs Lauri in Lashi, Dillichaur, December 2013

She is my inspiration, she is my real model for peace ! My big salute ! 

Garun Puran (A Hindu Holy epic): Truth, Myths and Challenges for empowerment of women, disability...

It is all about a Hindu holy epic called GARUN PURAN that is used during death ritual and defined menstruation, disadbility, diseases, sex, gender discrimination. Today, we specially women and girls are suffering from various forms of violence at home, school, street and everywhere and we are spending so much energy in indirect causes. We need to revise our holy epics which are using at everyday and everyone's life intentionally and unintentionally. Hope you enjoy this facts and opinion.

http://www.onsnews.com/what-is-garud-puran/

हिन्दु धर्मलाई जानेर वा नजानेर अभ्यास गर्ने र गरिरहेका कुनै पनि परिवारमा मृत्यू भयो भने गरुड पुराण पढ्ने चलन छ । क्रिया थालेको पांचौ दिनदेखि मैले केटाकेटी बेलामा बुढापाकाहरूको धुइरो नै मान्छे मरेको घरमा गएको, गरुड पुराण सुन्न जान पाइन भनेर मेलापातमा दुखेसो पोखेको बेला गरुड पुराण भन्ने सुनेको मात्र हुँ । बास्तवमा केही पनि थाहा थिएन, जबसम्म मेरी आमाको मृत्यू भएन । मेरो परिवारमा हजुरबुबा, आमा नभएका कारणले पनि होला कसैको मृत्यूका बारेमा ज्ञान नै भएन । २०६६ बैसाख १ गते आमाको स्वर्गाहरोण भयो, म बहिनी र भाई क्रियामा बस्यौं । दिदीहरू र बा शास्त्रमा भनेअनुसार ५ दिन मात्र बस्नुभयो । तर, नून भने खानु भएन १३ दिन सम्मै । बहिनी र मैले नेपाली संस्कारलाई तोड्यौ, जुन सार्वजनिक पनि भयो । मैले आमाको मुखमा दागबत्ती दिए र बहिनी र म १३ दिनसम्म क्रियामा बस्यौ र सबै काम गर्याैँ ।

पण्डित बाको म प्रति विशेष शंका थियो, मैले उनलाई टेरीरहेको छैन, उनको भाषामा मैले शास्त्र विरोधी त्यसैले विवादका बिच दागबत्ती छोरा भइकन दिए । त्यसैले उनी बारम्बार मलाई सम्झाएर सोधिरहन्थे, के गर्ने रे राधा ? गरुडले के भने आदि । गरुड पुराण सुन्दैजाँदा धेरै कुरा मलाई मनपर्ने थिएनन्, झुटा लाग्थे, भ्रम लाग्थे । खप्न नसकेर भनीदिन्थे, ‘आमा मरेको छ, बा मरेको कथा सुनाउनु हुन्छ, कमसेकम मिलाएर आमानै भनिदिनु न जीउदो बाउको अगाडि सुन्न पनि गाह्रो ।’

मेरो आमा समाजसेवामा समर्पित भएकाले गरुड पुराण सुन्न टाढा—टाढाबाट आमाका साथीहरू आउनुभयो, सँधैजस्तो भीडभाड हुन्थ्यो, जुन राम्रो कुरा पनि हो, सबैका अनुहारमा आमा देखेँ । मैले । सबैले भन्थे ‘छोरीहरू क्रियामा बसेको यो गाउँमा पहिलो पटक हो ।’ छोरीहरूलाई न्यास्रो नलागोस भनेर पनि आमा, दिदी, बहिनी, भाउजु, बुहारीको उपस्थिती बाक्लो थियो ।

सँधैैजसो विहान ११ बजेतिर हामी वरण्डामा बसेर गरुणपुराण सुन्थ्याेँ । एकसरो बेरेको सुतीको धोती लगाएर सानो चकटीमा मीलेरबस्नु साह्रै गाह्रो थियो । म बारम्बार चलिरहन्थे अर्थात खुट्टा झमझमाउथे तर पण्डित बाको म प्रति विशेष शंका थियो, मैले उनलाई टेरीरहेको छैन, उनको भाषामा मैले शास्त्र विरोधी त्यसैले विवादका बिच दागबत्ती छोरा भइकन दिए । त्यसैले उनी बारम्बार मलाई सम्झाएर सोधिरहन्थे, के गर्ने रे राधा ? गरुडले के भने आदि । गरुड पुराण सुन्दैजाँदा धेरै कुरा मलाई मनपर्ने थिएनन्, झुटा लाग्थे, भ्रम लाग्थे । खप्न नसकेर भनीदिन्थे, ‘आमा मरेको छ, बा मरेको कथा सुनाउनु हुन्छ, कमसेकम मिलाएर आमानै भनिदिनु न जीउदो बाउको अगाडि सुन्न पनि गाह्रो ।’ प्ण्डित बाको र मेरो भनाभन भइरहन्थ्यो । उनी जे नगर भन्थे म त्यही गर्थँे । यसरी गरुड पुराण सुनेर सकिँदा मेरो मनमा धेरै कुरा आयो । यो मसँगै निक्कै रिसाउछन् बिथ्यामा । मेरो के दोष ? म २१ शताब्दीको शिक्षित, त्यसमा पनि अधिकारको क्षेत्रमा रुपान्तरण खोज्ने व्यक्ती । उनी कतिपय पहिलेको किताब कनिकुथी नमिलाई पढ्छन र मलाई गर्न भन्छन् । यो त एक प्रकारले द्वन्द्वनै भयो ।

‘बिशेषगरी महिला, छोरी, अपाङ्गता भएका व्यक्तीहरूमा पुराणहरूले मानिसहरूको दिमागमा यति बलियो प्रभाव पारेको छ, जसलाई १—२ दिने तालिम, गोष्ठी, रेडियोको भाषण केहिले पनि माथ गर्न सक्दैन । त्यस्तै पुरुषलाई सामाजिक र आर्थिक भार दियो यि शास्त्रहरूले ।’

नेपालमा द्वन्द्व हुने कारणहरूलाई हेर्दा हिन्दू धर्मको धेरै प्रभाव देखिएको छ, धेरै विवादमा आइरहन्छ । बिशेषगरी महिला, छोरी अपाङ्गता भएका व्यक्तीहरूमा पुराणहरूले मानिसहरूको दिमागमा यति बलियो प्रभाव पारेको छ, जसलाई १—२ दिने तालिम, गोष्ठी, रेडियोको भाषण केहिले पनि माथ गर्न सक्दैन । त्यस्तै पुरुषहरूमाथि थुप्रिएको बोझ पनि चानचूने कुरा होइन । पुरुषलाई सामाजिक र आर्थिक भार दियो यि शास्त्रहरूले । मैले म भन्दा पाका नेताहरू –महिला, पुरुष) सबैलाई सम्झिन कोशिस गरेँ । केहि विधवा भेटेँ, कोही भर्खर बा आमा मरेर क्रियाबाट भर्खर निस्केको पाएँ त कोही धेरै पुराना । कोही समाजवादी, कोही साम्यवादी, कोही क्रान्तिकारी । सबैलाई विश्लेषण गर्दै जाँदा धेरैजसो गफी पाए, व्यवहार उस्तै ।

म न धर्मको बिरोधी हु न समर्थक । म राम्रा कुरा सबैको मान्छु, तर, नराम्रा कसैको मान्दिन । मैले सबै धर्मका कितावहरू छोटकरीमा पढेको छु, मन्दिर, चर्च, गुम्वा सबैठाउँ जान्छु । सबैसँग मिलेर प्राथना गर्दा मनलाई शान्ति मिल्छ । मेरो धर्म मानवता भन्दामाथि छैन । म बुझ्ने भएदेखि मैले कुनै पनि फर्म भर्दा धर्मको ठाउँमा केही लेख्दिन, यो मेरो व्यक्तिगत स्वतन्त्रता पनि हो ।

यस पृष्ठभूमिमा पण्डित बासँग सोधेँ, ‘कुन गरुड पुराण पढ्नुहुन्छ बा ?’ संस्कृतबाट नेपालीमा उल्था गरिएको गरुड पुराण धेरै प्रयोग गरिन्छ, किनभने संस्कृतमै विश्वविद्यालय गएका नभई संस्कृत जानेका १—२ कक्षा पढेका वा आफ्नो बाबु बाजेसँग सिकेका पण्डितहरूले संस्कृत र नेपाली दुबै भएको प्रयोग गर्दा रहेछन् । त्यसैले मैले पनि नेपालीमा उल्था गरिएको १६ अध्याय भएको गरुड पुराण किनेँ, पढेँ, तात्पर्यलाई बुझेर सबैमाझ आफ्नो बुझाई साट्न चाहेँ ।
वराणसीबाट २०५८ सालमा प्रकाशन भएको महर्षी वेदव्यासद्धारा लिखितलाई नैै उल्था गरिएको थियो । बास्तवमा गरुड पुराण कहिले लेखिएको हो भन्ने स्पष्ट छैन । तर, उल्लेख गरिएका शब्दका आधारमा कलियूगमा लेखिएको अड्कल काट्न सकिन्छ । पुस्तकमा द्वापर युगको पनि कथन उल्लेख गरिएको छ ।
गरुड पुराण एक प्रकारले रमाइलो कथा संग्रह हो । एकादेशमा एउटा राजा थियो भनेर केटाकेटीलाई भुलाएजस्तै थुप्रै प्रसंग उल्लेख गरिएको छ । गर्भदेखि मृत्यूकाकुरा यस पुराणमा उल्लेख गरिएको छ । २१ शताब्दी, त्यसमा पनि गणतन्त्रले गति लिइरहेका बेला रातदिन मिडिया, सडक, सदन सबैतिर अधिकार, पैरबी, समानता र विकासका कुरा गरिरहेका बेला अधिकाशं नेपालीले प्रत्यक्ष या अप्रत्यक्ष रुपमा अभ्यासमा ल्याएको गरुड पुराणको बिश्लेषण मात्र होइन अनुसन्धान र पुनःलेखन पनि आवश्यक लाग्यो ।

वास्तवमा यो पुराणमा सकारात्मक र नकारात्मक, राम्रा नराम्रा, वैज्ञानिक र मिथ्या सबै प्रसंग उल्लेख गरिएको छ । ती मध्ये केही सत्य प्रसंग म उल्लेख गर्न चाहान्छु । ‘नजानेर छोए पनि आगोले पोल्छ’ कसैले मलाई थाहा भएन, छैन, मैले जानिन भनेर क्षमा पाउदैन, गल्ती आखिर गल्ती नै हुन्छ । मरेको व्यक्ती कहिल्यै फर्कन्न भन्ने सत्य पनि अत्यन्तै सान्दर्भिक छ । भनिएको छ, ‘यदि मानव हजार वर्षसम्म रातभरी शोक गर्दै रहोस्, तर पनि मरिसकेको व्यक्ती फर्केर आउँदैन ।’ (११र५)
यदि भवितव्यलाई टार्न सक्ने भए राम र युधिष्ठर अनिष्ठले पीडित हुने थिएनन् । (११र८)
‘वेद र शास्त्रको अध्ययनले मुक्ति हुन्न, मुक्ति त केबल आत्मज्ञानले मात्र प्राप्तहुन्छ ।’ (१६र८८)
गरुड पुराणले केहि रोगहरू, अपाङ्गता सम्बन्धि पनि उल्लेख गरेको छ । जुन कुनै हिसाबले तर्क संगत वा सत्यता छैन ।

त्यसमा भनिएको छः

•  ब्राहम्मणलाई मार्ने वालालाई धातु, क्षयको रोग लाग्छ । गौबध गर्नेवाला कुप्रो तथा लठेब्रो हुन्छ । कन्या मार्नेवाला कुष्ठरोगले पीडित हुन्छ । (५र३)
•  स्त्री हत्या गर्नेवाला तथा गर्भपतन गर्नेवाला रोगी हुन्छ, संयोग स्त्रीहरूको साथ संगम गर्नाले दुश्चर्म रोग लाग्दछ । (५र४)
•  मासु खाने शरीर अत्यन्त रातो हुन्छ । मदिरा पीउने वालाहरूको दाँत काला हुन्छन् । (५र९)
•  घमण्डले गुरुलाई अपमानित गर्नेवाला मानिस मीर्गिरोगले पीडित हुन्छ । (५र२)
•  जो अरुलाई नदिकन स्वंयम मिठाई खान्छ, त्यो गलगाडले पीडित हुन्छ ।
•  झुटो गवाही गर्नेवाला लाटो, पंक्त्तिभेद गर्नेवाला कानो, विवाहको काटछाट गर्नेवाला खुडे तथा पुस्तक चोर्नेवाला जन्मजातै अन्धो हुन्छ । (५र८)
•  गाई र ब्राहमणलाई लात हान्नाले लंगडो र खोरन्डो हुन्छ, झुट बोल्नेवाला बहिरो हुन्छ । (५र९)
•  बीष खुवाउनेवाला जंड एवं उत्तम तथा आगो लगाउनेवाला तालूखुईले हुन्छ । मासु वेच्ने र अर्काको मासु खाने रोगी हुन्छ । (५र१०)
•  रत्नहरू चोर्ने तल्ला जातिमा जन्म लिन्छ, तामा चोर्नेवाला दरिद्र हुन्छ । (५र१०)

गरुणपुराणले यौनसम्बन्धी जानकारी दिन्छ र नराम्रो काम गर्नेबाट बचाउँछ । कतिपय सन्दर्भमा हास्यास्पद पनि लाग्छ यो पुराण ।

•  प्रीती भंग गर्ने, स्त्रीलाई त्याग्ने त्यो धेरै समयसम्म चोर हुन्छ । (५र२४)
•  मीत्रको पत्नी उपभोग गर्ने गद्या हुन्छ ।
•  गुदा गमन गर्ने सुंगुर, शुद्रसँग संयम गर्ने गोरु, कामूक, व्याभिचारी छ, त्यो घोडा हुन्छ । (५र३१)

यस पुराणले छोराछोरी बीच अत्यन्तै मार्मिक ढंगले विभेद गरेको छ । सम्पूर्ण कितावले नै पुरुष, पति, छोराको मात्र गुणगान गाएको भेटिन्छ । छोरालाई सर्वेसर्वा ठानेको समाजमा उसको मात्र गुनगान गाउनमा सिमीत छ, गरुड पुराण ।

•  पुत्रवान धार्मिक पुरुषहरूको दुर्गती कहिल्यै हुँदैन ।
•  जुन छोराले आफ्नो पीतालाई काँधमा राखेर रामनाम शमशान लैजान्छ, त्यसले पाइलै पिच्छे अश्वमेव यज्ञको फलप्राप्त गर्दछ । (१०र१३)
•  छोरा, नातीले दिएको मासिक, त्रैमासिक पिण्डपानी पितृले खान्छन् । (२र५१, २ र ५३)
•  क्रिया गर्ने सन्दर्भमा पनि छोरा र छोरी बीच विभेद गरिएको छ । छोरा नहुनेले दाईभाईको छोरा या नातीले क्रिया गरोस् ।

त्यसैगरी केटीहरूको क्रिया सम्बन्धमा पनि गरुड पुराण यसरी विभेद गर्दछ ।

•  जन्मेदेखि चुडाकरणसम्म जहाँ कन्याको मृत्यू हुन्छ, त्यहाँ जुनसुकै जातको पनि स्नानमात्रले पवित्र हुन्छ । (१३र१४)
•  त्यसपछि विवाहको वाग्दानसम्म एकदिन र त्यसपछि तीन रात्रीसम्म सुतक लाग्छ । (१३र१५)
•  वग्दान गरिसकेपछि कन्या मरी भने पीता र वर दुवै कुलले तीन दिनसम्म जुठो बस्नुपर्छ ।

यो पुराणले महिनावारीका बारेमा पनि उल्लेख गरेको छ । आजको दिनमा महिनावारीका बारेमा विद्यमान मिथ्या र अभ्यास लैङिगक समानताका अगाडि घातक सिद्ध भएका छन् ।

•  आमाले खाएको ज्यादा पिरो, तातो, नूनिलो, अमिलो आदि उग्र पदार्थहरूको स्पर्श भएपछि उसका सर्वाेङगमा वेदना हुन लाग्दछ ।
•  रजस्वाला भएको ८ दिनपछि धेरैजसो छोरी जनमने सम्भावना रहन्छ । जोर रात्रीमा संभोग गर्नाले छोरा र वीजोर रात्रीमा संभोग गर्नाले कन्याको सम्भावना रहने जनाउँछ । राम्रो सन्तानका लागि पहिलो सात दिनपछि संभोग गर्नुपर्दछ ।

मेरो आमा स्वर्गे भएको ६ वर्ष पुरा भएको छ । मैले त्यतिबेलादेखि नै यसलाई पढ्ने र केही लेख्न इच्छा भए पनि विविधकारणले सकिन । बिशेषगरी जुम्लामा सुरक्षित मातृत्व र छाउपडीमा काम गर्ने मानवअधिकारका विषयमा सरोकार राख्ने व्यक्ती भएकाले जति दिन बित्दै गयो, त्यतिनै पछुतो लाग्दै गयो । किनकी आज एक दिनमा २ जना महिला बलात्कारको शिकार बनेका छन् । महिलाहरूको सम्मान र सुरक्षा, घर, परिवार, समाज, कार्यक्षेत्र कँहि पनि छैन यस्तो अवस्थामा समाजमा हजारौं वर्षदेखि जकडिएर रहेका भ्रम कुसंस्कारलाई बाहिर ल्याउनु आवश्यक छ । यसका लागि पाचँतारे होटलमा सेमिनार, गोष्ठी, कानुनमा गरिएका परिवर्तनले केही हुन्न झैँ लागेर यो जर्मको गरेकी हुँ । यो एउटा प्रयास मात्र हो । म एउटा नर्स पनि भएकाले मलाई चिन्ता पर्नु स्वभाविक पनि हो । गरुड पुराण र यस्ता धार्मिक ग्रन्थहरूलाई अनुसन्धान र पुनःलेखनमा ध्यान जानसके समाजको रुपान्तरणमा सजिलो हुन्थ्यो कि भन्ने लाग्छ ।

RISHIPANCHAMI, Menstruation and My Practice

When I was young, I rarely went to market during an auspicious day of TEEJ ( a red color festival among Hindus specially Nepal origin). But I mostly went to the market along with mom a day after or the next day of TEEJ which is called RishiPanchami. I was in market to watch and care of clothing and other materials of mom and her friends when they were busy in bathing in holy river Narayani and worship (Puja) after bath. It was continued till I graduate from grade ten or before leaving my home for further study after School Leaving Certificate.

Every year, I watched that very young girls were participated in Puja, few were too young and expressed their shyness through their body language. Meantime, the fellow women and priest also passed so many comments which were related with sex, husband, marriage and future. I really felt sorry with them and also kept on thinking about me, ` the day would come where priest would tease me, women would make jokes, friends would be happy..’. The girls who had first menstruation were easily identified because they were come with few unique materials like small water pot made from mud called Ghaito. Therefore, this Puja recognized as Ghaito Puja. I always hate Ghaito Puja, I always scared from Ghaito Puja. I admitted that I was girl, I would menstruate like my mom, my sisters and my friends but I didn’t like to make public by doing Ghito Puja. I knew all process of how and why do women taking bath, what type of materials they do use for holiness or purity since beginning. They should wash their genitalia for 365 times. Means their genitalia were dirty or impure, or one times for a day of a year.  Likewise, they also should have brush of their teeth by 365 green sticks, a kind of herb called Dattiwan and so many things. My childhood brain questioned but no way for response or no way except follow each steps.

Fortunately, I had science and health my majors when I was in high school. Unfortunately, neither health or science teacher taught well about menstruation nor I dared to ask about it. I was good student so far, I passed though I really didn’t understand what menstruation meant? In second year of my nursing course,  I really knew the physiology and its value throughout life and beyond personal gain which gave me strength and courage  to live with proud, proud on my womanhood.

Because I hate Ghaito Puja so I was in offensive mood of it with my mom. Fortunately, I was out of home during Teej means I was in dormitory. Later, I started to educate my mom, sisters, nieces about menstruation, its values and Hindu’s socio-cultural values associated with menstruation. Anyway, I gave up following restriction what my mom, sisters, friends and neighborhood were following regards to it. Later, my mom also started to abolish restrictions gradually. One day, she allowed me to work in Kitchen when I had menstruation during Dashain. Due to having many daughters, my dad really didn’t aware who had menstruation and when, unless first menstruation. He always seeks for cleanliness at person, place and activities.

Without having deep knowledge on gender equality and rights, I had deep but bad feeling on harmful practices specially on menstruation. Because I saw that on my many girl classmates, they were stigmatized when they were absent at class for more than week due to first menstruation or leaking blood at their school dress.  The first menstruation has to hide for few days to month. Thus, it was easily identified by friends, teachers, neighbors and all. In this connection, I had chosen title for my thesis for Bachelor of nursing entitled `the menstrual practice among Newari educated and uneducated women in Gokarna village, Kathamndu.’ During my study I didn’t only knew the various practices across the country including Chhaupadi but also very dangerous practices as well e.g. a same piece of cloths was used by three generation of a family. Later, I went to Jumla where my landlord didn’t touch the foundation of house and slept under sky even during winter or snowing due to Chhaupadi practice. My heart shrank and started to work aggressively however still not getting tail and teeth to get rid of such harmful traditional practice.

I have gone through all religions; Muslim, Christian, Hindu and Buddhism. None of the religion talks about restriction during menstrual period. However, few fundamentalists are not like to disclose about period in Budhhism, Christin and Muslim. In terms of Hindu, the holy epic e.g. Veda doesn't talk about it but Hindu people manipulate the information while time passes. A holy book called Garun Puran (used for death ritual) published by Jaya Nepal 2058 BS, Kachaudi Galli Baranashi,  India, says that menstruation is impure blood which is given by god Indra (6/3). Further it says, during that period not allow to see woman's face.  In Nepali society, we have many such values and saying which imposed women and girls to stay in cowshed, many restrictions for touching, entering, eating, acting and so on. However, I never mind with these all irrational saying and practices. Because I believe in science and nature and respect too. Thus, I am doing everything as normal during my period such as going temple, cooking in kitchen, touching with dad and all. In 2005, I went to Muktinath where I knew that women are priest for Hindu temple which helped to  more empower. Finally, my younger sister and I continued the death ritual during mourning,death of our mom in 2009. While travelling in Jumla, many friends, families and relatives are following very strict norms in front of me because they considered that their family god will angry and everything would chaos e.g. sickness or loss. At the meantime, I was eating at their kitchen and attaining religious programs and all. It is really funny to me. Because none of the hotel would close which is operate by women, none of temple of goddess closed for seven days, none of working women take 5 days leave during her period. All are moving from east to west, north to south but the problem with us because we are living still under extreme ignorance, chronic deprivation and excessive poverty. In other hand, it is a primary barrier to bring women in 33 % participation where women are suffering from political, cultural, social, economical etc opportunities at family and community level and encountered various forms of physical, mental, psycho social, financial burden and torture including rape, death due to restriction related to menstruation.

At last but not least, I am expecting all women and girls will abandon this unscientific and irrational practice and will try to do best `for living with dignity as human being as men.

बहुलएर बच्नु भन्दा मर्नु निको हुन्छ ।

पाकाहरु भन्थे, मर्नु भन्दा बहुलाउन निको,
कसरी ?
मनोबैज्ञानीकहरु भन्छन
सरकार एउटा आत्महत्या सहयोग केन्द्र खोल्दैन ?
काठमाडौं हेर्दहेर्दै नागै भएसक्यो,
धोती र टोपी हात्मा लिएर हिंड्नेहरुले .
किन चहियो हट्लाइन, किन ?
शिक्षक बलात्कार गर्छ, केटी स्कुल निस्कसित हुन्छे,
पन्डित बिधवा दलित भन्दैन, महिला बहिस्करन्मा पर्छे ।
काम मा गएकी छोरी बुहारी  फर्कन्नन चोखै,
अस्पातलको ईमर्जेन्सी झनै उस्तै,
पुलिस बन्दुक लिएर बलात्कर गर्छ,
हकिम जागिरको खोस्तो लिएर .
घर देखी पर सम्म, जन्मे देखी मृत्‍यु सम्म,
बलत्कार, हिन्सा खेपेर बच्नु भन्दा,
जिबन भर नगिएर बच्नु भन्दा,
जर खाएर मरे हुन्छ, हाम्फलेर मरे हुन्छ
बहुलएर बच्नु भन्दा मर्नु निको हुन्छ ।
   

हाबा

हाबा भित्रै भित्रै उड्छ म भित्र 
सक्दैन सरर उडौन सँग सँगै 
बच्दिन एक पलनै उ बिना फेरी 
कहिले बादल बन्छ त कहिले अधिहुरी,
सिरिरी नजिकै आउछ भाग्छ नजिकै नपरी। 
सास फेर्छ दुनियाँ बाअछ रे तिमी सँगै 
मर्नेहरु पनि उतिकै बिजुली चम्केसरी

My Take away from Yunus Center and BRAC, Dhaka

In this world, many people born in poor family and encountered various forms of injustices at their life, only the nature and intensity are different. However, they don’t think beyond box in a way that they hypnotized by their poverty and injustices or enjoying within this trap. I don’t know yet why do I was seeking the underlying causes of poverty and injustices. Why did I always felt ashamed, humiliation, voiceless in front of the elite peoples/groups? Fortunately or unfortunately, I also hadn’t had the opportunity to discuss in this regards due to poor and marginalized family. Neither my degrees nor my intellectual, senior friends provided the answer. But, I continuously experienced of exclusion and exploitation due to my poverty and injustices in every walks of my life. Often, I think, if my brain were use for other concern, what would look like? I also often thought that if my parents didn't send me school, what would look like?

As I grew up, I knew many people at work, at universities though I didn’t find the passionate and committed people to work with me to fight against poverty and injustice in real sense. By using the words of poverty and injustices, people are pretending that they are fighting against it.

In Nepali context, giving up neither government permanent job nor well paid NGO work is not common. Though I gave up and founded the organization for verifying myself whether is possible to fight against poverty or injustices or not.

About a decade before, I had heard about two names simultaneously. They were Prof. M. Yunus, founder of Grameen bank. I have gone through his three books already including social business. Then that day, I have keen interest to know more about him, keen to meet him but it is not easy in many ways. It is getting harder when I stated full time volunteer job for my organization or fishing the answers behind poverty and injustices.

Though, the organization where I am working today is the fourth organization in my life where I was worked as founder. I tried to move on but failed due to following characteristics of mine; poor, non-political, non-capital. I experienced government for complete 10 years. Likewise, I also experienced bilateral and INGO about 10 years. I observed the activities which are delivered by all forms of development works including charity. In Nepali context, power and politics makes matters everywhere specially access to the resources. Though I never gave up working on it, even the things e.g. daily life gets more challenging. In my own way, I have always ask how can we make sustain the project without begging with donors. I also see back on projects which were implemented by my colleagues and others. Meantime, I experienced on how much donors are at fatigue due to lack of significant results even more than half century contribution and NGOs are not in right track as its intends to do. In this given circumstances, a common challenges and question is the sustainability of impacts. Indeed, all dimensions of the sustainability are important however the financial and social impacts are more important in Nepali context to move at first. Even, marginalized people started to organize and mobilize which lose essence after couple of months of project life span.

About a decade more, I heard about BRAC University and history. Though, many Nepali folks graduated from there. I have gone through the website, social media pages and met few friends who are working there. The founder of the BRAC, Mr Fazle Hasan Abed was AIM (Asian Institute of Management) graduate means we are alumni. My thirst, to know more about his approach is become dying dream. I am living in suffocation, compromises, and deprivations. So I was looking an opportunity to enter Bangladeshi since long but it didn’t work at all. I have very hard time to expand the project activities and areas as expected.

June 28 is the International Social Business day, day of Prof. Yunus’s birthday. As a stakeholder of CGNSB (Chaudhary Group Nepal Social Business), I decided to join the conference at Dhaka, though my trip is zero sponsored. I have been working with CGNSB more than a year as a Social Impact Advisor in voluntary basis. 

From left: Birshnath Yogi, Merina Ranjit, Radha Paudel, Inge Patsch, Prof. Yunus, Nirvana Chaudhary, Lok darsan Shrestha

CGNSB is also working in Jumla where my organization Action Works Nepal (AWON) is providing strategic and local support to initiate projects. In Dhaka, two fellows; Lok Darsan Shrestha and Brish Nath Yaogi from Jumla were there and Mr. Yogi presented a progressive project ``Karnali Miteri Udog’. 

Brish Nath Yogi was  presenting about Karnali Miteri Udog from Kudari, Jumla

We had special meeting with Prof Yunus and actively engaged in series of interaction.

Nepal delegates had met with Prof. M. Yunus and explaining about Projects

We observed that Social Business is like POTATO in Nepali context, can eat at any form. Social business is addressing an urgent social issues at their respective communities; health, education, environment, entertainment, universities, banks etc. A social business is a non-dividend business that seeks to solve a social problem through business methods. It is different from traditional personal profit making business and not for profit organization. It has seven principles as developed by Nobel Laureate Professor M. Yunus. It can be lead by anyone no need to have expertise to start, a person who have deep passion and commitment, they are moving and success as well.

I had also gone to the BRAC to see their office, field level mobilization in order to learn on mobilization and empowerment of ultra poor people through my friends who are working there. BRAC is the largest NGO in the world and working in seven different projects. It generates 80 % revenue for its entire operation from bank, diary, handicraft, poultry,micro credit,media, entertainment,  various small enterprises, human rights, peace building and legal re frames.

From Left Faruque, Parboti, Lopa and Tahmina at BRAC office

Both BRAC and Yunus Center has about 40 years history of foundation and doing amazing work to fight against poverty and injustice at global level. Bangladesh’s economy is also improving because of these two giant institutions. They are working in holistic approach by sectors and levels and all perspectives.

My take away from this Dhaka visit is questioning to all NGO’s work again. Why do they are not sustained after abandon by donors? Why the unemployment is shooting up? Why do people live in such chronic depression and deprivation?

Now, I strongly believe that Nepal’s economy can be changed if they adopt the approach of Yunus or BRAC specially business model and holistic approach. The work which is doing by many UN, NGOs in Nepal is making dependence rather make economic liberty, freedom and dignified life in every walks of life of people. Action Works Nepal is also trying to replicate the principles of Social Business but long way to go.

To know more about Yunus Center:  www.yunuscenter.org   

To know more about BRAC: www.brac.net

To know more about CGNSB: https://www.facebook.com/CGNSB.org?ref_type=bookmark

To more about Action Works Nepal: www.actionworksnepal.org

Violence in Public Transport: Parliamentarian has been beaten up

A few popular Medias such as ONS News and Kantipur have covered news about the physical abuse of a parliamentarian (member of Constitutional Assembly –II) in a tempoo (a means of public transport in Nepal) in 11 June 2014. Her name is Ms Rita Shahi. She was on her to way Constitutional Assembly (CA) meeting from Battisputali to Baneshor.

As media highlighted, Ms. Shahi didn’t call police, rather informed CA speaker for her security. The CA Speaker (Suvash Nembang) informed home minister (Bamdev Gautam), and then the home minister reassured of safety and security of the CA members. Other members of CA including Leader of Maoist Party Mr. Prachanda, further spoke about the need of additional safety and security of its members.

This news saddened me and perhaps many individuals in many ways. What is the root cause of this violence? Who is there to take responsibilities for this type of crime and urgency?

I.                   Media just cover the news and none of the media talk about the existence of such policy, its implementation, and whether government gives priority to solve such issues or not.

II.                  The women CA members demanded their security: Police-Escort or vehicle or money for the transport (taxi). They are not ready to take the issue forward for safety and security of the general women and girls.

III.               The speaker, home minister and Mr. Prachanda are talking about the security of CA member only rather than addressing much serious issue of women rights, and its  sustainability.

In Nepal, women and girls are suffering from various forms of violence in public transportation. Usually, the most common users of public transportation are from the low and medium class population. They are powerless in many ways. Ms. Rita is CA member, she is in a powerful position; however, her identity was not written on her forehead. The drivers, conductors, most men passengers, and traffic police abuse women and girls in various ways such as verbal, physical, sexual, emotional. The code of conduct of public transport 2067 is not being implemented at all. The code of conduct is like a hot potato among the key stakeholders: Association of Public Transport, National Women Commission, Ministry of Labor and Transport, Traffic Police. The ordinance on sexual violence at workplace doesn’t talk about the violence of public transportation clearly. No one sector has been ready to hold this conduct and its implementation responsibly yet.

Can we imagine her situation in this issue if she was not a CA member? Would anyone have listened to her, if she were not in power? Perhaps, she wouldn’t have told anyone even with her best friend or mother. Because of the justice mechanism for women and girls is so paralyzed, especially on sexual violence. The judge asks for the evidence which even paralyzes women and girl from speaking up openly. Police deny registering such cases till 21 plus days. The policy makers and political parties are good for expressing their commitment in papers and speeches not in action.

In compare to buses and micro buses, the tempoo is more secure means of transportation because of its limited seats. The bus and micro-bus always carry nearly double passengers than its capacity: no seats for women or timetable are designated. They neither follow traffic rules nor does traffic authority regulate it.

In London, the survivors, activists and funders are gathering from June 10-13, 2014 in order to end sexual violence in conflict. No doubt, few Nepali representatives are participating this event as a delegate from post conflict nation, Nepal.

I have been experiencing some form of violence in public transportation for many years. Perhaps, many other sisters have suffered in one way or other in daily basis. Women cover the half earth, mother, teach, manage and much more.

Very those women get targeted from the cruelest, harshest and unbearable violence. Shouldn’t those women be even safer than ever? Don’t they have even more reason to walk, work, and feel safer at home and beyond? How would any child feel safe if a mother is being abused in every step of her way? Where is the price of women’s vote? 

June 11, 2014,
West Hill, CA, USA                                                                                                      2

Poor no Voice

Enjoying a lot with misfortune and sufferings,
because I born for that.
I spoke for my dignity,
At least I get bit.
The poor person or country,
Always no voice 
To gain more confident,
Praying for more challenges

PEACE

Peace is Feeling, 
Is NOT saying.
Peace is Relative, 
Is NOT absolute.
Peace is Dynamic,
Is NOT static,
Peace is Process,
Is NOT event.
Peace is Individual,
Is NOT general.
Peace is Global,
Is NOT single.
Happy Nepali, Indigenous Peace day 
Happy Buddha's birth day