सांस्कृतिक विविधता संरक्षणको लागि मातृभाषामा शिक्षा

सांस्कृतिक विविधता संरक्षणको लागि मातृभाषामा शिक्षा

The Friction and Tremor generated by COVID-19: Experience from Nepal

The Friction and Tremor generated by COVID-19

Experience from Nepal

-          Amit Tamang & Bina Rai

We need to turn to the workings of representative democracy if we wish to get a better purchase on the ways in which an inchoate sense of ‘us’ and ‘them’, friend and enemy, may be hardened into the apparently implacable divisions of community found across contemporary south Asia (Jonathan Spencer, 2007, p. 37). 

The lives and economies have at the moment been stagnated globally due to the pandemic caused by what was initially known as novel coronavirus that appeared in Wuhan, China in December 2019, and the disease later named as COVID-19. Scientists have not confirmed the source of the virus to humans; however, researchers in Guangzhou, China, have suggested that the virus was transmitted to humans by pangolins (long-snouted, ant-eating mammals often used in traditional Chinese medicine). There are so far globally more than 1,59,000  death toll and 23,52,000 sick due to the pandemic.

In their attempts of containing the spread of virus, following the Chinese tactic, the governments have imposed lockdown which some political leaders are evaluating so costly that they wish to end it sooner than what health officials have advised. As of now, Trump administration in the USA and Merkel administration in Germany are planning to reactivate their economies, ending the weeks-long lockdown. While research, investment and advancement in medical science, and revival of economies are becoming prime concerns for the powerful leaders across the globe, there are flamboyant and contentious threats, blames and clashes among the nations.

Until recently, Germany blamed the USA that they deceitfully grabbed the medical supplies that Germany was in process of buying. Leaders including the US President are blaming that China hid the number of death toll and the severity of the disease, consequently failing the US prepare well for it. More aggressive than this was Trump’s threat that the US would not financially support World Health Organisation on the ground that it encouraged China deceive the World by praising China’s false endeavours of tackling the disease. Such political drifts within and among the nations indeed require close assessment so that stability and trust among the nations, and among the peoples remain intact, or at least not devastatingly contradictory.

Nepalese Context

In the initial phase, Government of Nepal (GoN) was in a dilemma of choosing the effective and right response to save their citizens from this pandemic. At that time the PM was still waiting to get discharged from the hospital after kidney transplant (the PM was discharged on 13 March 2020), and the ministers were in a huge dilemma whether for example, to conduct the Secondary Education Examinations (SEE) which was about to kick off in a week or so. First, the GoN restricted international flights, then it stopped operating domestic flights, and long-tour bus facility, but allowing vehicles to ply only within the territory of a district. During the first three four days of the third quarter of March, not only people were bewildered and anxious, the GoN itself was unsure of their own words and actions because they were unable to come to a solid decision and plan.

The Discourse born with Lockdown

At first, everybody undoubtedly welcomed lockdown which was announced on 23 March to be effective from the next day. By then, 134 men and 41 women, mostly students were already evacuated from Wuhan (on 16 February), and were kept in quarantine following a hot discussion between the government officials and local leaders, and local people of the place where the GoN was planning to quarantine them. Since the lockdown was meant for a week; things were looking simpler. However, as it prolonged, voices started to come complaining the government for not sufficiently supporting the daily-wage-based labourers in their relief package. Some leaders from opposition parties and experts complained that the relief packages should have come along with the announcement of the lockdown. But this was actually unexpected from the government so confused, and probably from any government formed by any parties of the nation.

I will come to the political practice and discourse in Nepal in a while. For now, let’s observe how writers, columnists and others developed their ideas amidst government’s measures in tackling the health challenge. There came the discussion on word-choice, violence against women, making of new classes and even casteism in the context of state of isolation and its socio-economic impacts.  Some scholars, notably anthropologists offered ‘physical distancing’ instead of ‘social distancing’ and urged to reduce social distancing at such critical moment when people might also require moral and psychological support.

The lacuna between the Government and the People

What then came on the surface is seemingly a competitive debate between the government and civil society (that includes several university professors and activists). The major cause for this were/are in relation to two issues. This was triggered when Nepalese working in India somehow came to Nepal-India border, but were not allowed to enter Nepal as a result of which some of them swam across the Mahakali River to come to their homeland. The second factor was the issue of several families who, after the budget exhausted, began leaving Kathmandu in the dark with the hope of reaching their homes on foot, making arduous journey of days and weeks through forest or less-trodden paths. The demand was/is – the GoN should arrange them food, shelter or manage proper means of transportation. Toward the end of the second week of lockdown, reports surfaced on social media that GoN is facilitating transportation for those who were stuck and wanted to go back to their hometown. But their happiness did not last long because it was labelled as hoax or unconfirmed information.

Nevertheless, the crucial part is the analysis of how the GoN and its ministers responded to such voices, and in what context some poor families thrived to go back to home. And, what it has resulted now, and how destructive will its impacts be for the political parties and the society in the long run. Many of the Nepalese cabinet members and ministers, in their interviews, are heard haranguing in James Scott’s term state-evading people, that they should have informed the local leaders, that they would be provided ration and shelter, and as such. Their anger and frustration regarding these people premise on the speculation that the opposition parties or those collectively working to fail the government are decisively on their toes to predispose these populations. Most of the leaders from the ruling parties thus did not attack the opposition forces with their scathing, insensible and irresponsible remarks but their own citizens, who might or might not have voted the ruling parties. The rudeness and ‘who cares’ kind of comments, for instance, one leader in a radio interview said ‘Are they going to māmā ghar for Dasain?’, are the main factors that have been so counter-productive that government’s positive and hard endeavours are all curtained.

Truly, every citizen must follow the norms of lockdown; there are no alternatives. Then the question arises why Nepalese did not communicate with the government and instead headed to homes on foot, breaching the lockdown? It should be seen in reference to the political practice of Nepal.

I’d like to highlight three factors: First, the communication between the political leaders and the public rarely takes place, except around election; second, corruption is so prevalent that all look for short-cut ways; and third, people do not trust the system - our government and our bureaucracy.  Actually, all three dimensions are intertwined. The situation in question is indeed aggravated by the parochial approach of the government.

The government has failed to persuade the stranded citizens, and home seekers that they are with them. The government has rather intensified their disenchantment, through their aggressive and indecent remarks. It is well accepted that the government has been clumsy in tackling with the situations created in light with the global spread of the disease. It naturally happens in such a situation. But the state apparatus should not have been so complicated, torturous and vicious that the peoples try to avoid them. We all, however, have felt that they lack not intelligence but common sense. And probably the state interprets its peoples in a similar fashion. 

Nevertheless, it is equally convincing that the peoples should approach the local leaders, or government mechanism. We can be critical but we should also listen to the government because a simple fault of an individual can endanger lives of several thousands of population. But the political parties (both ruling and the Opposition) failed to acknowledge that they have not yet trained their citizens to bargain with the government; they have not created environments that their citizens believe them and go closer; they have not permitted their citizens feel that the state apparatus is for their ease, not complication.

There are several empirical incidences that show that there is a structural problem in it, and people in general do not believe that the state does it for them.

In the context of lockdown itself, the patrolling police and municipality officials announced that everyone should follow the lockdown strictly; they are all the time with us for support. The definition and understanding of ‘emergency situation’ (people were permitted to come out in emergency cases) contradicted between, for example, the police on duty in the street and locals who came out for genuine cause of emergency. All ordinary citizens have more or less experienced the police and the entire bodies of government responding to people’s concerns in a ham-fisted manner. The Singh-Durbar has not yet been shifted to villages, and frankly, the access to Sing-Durbar is not yet so easy for the public.

Even if we assume that things have been made easier for the public, the information has not been relayed to the public. Just go back to the reference in the preceding paragraph; no announcements were made regarding the terms and conditions of lockdown, the body of the government for contact, the means of accessing the facilities offered and as such. Ridiculous it is, but just today morning (20^th April), I heard the announcement being made in the street that appealed the dwellers to contact health officials or local representative if anyone has come from abroad in the last month.

Conclusion

Since the situation was aggravated when the leaders from ruling parties treated their peoples like the retune of opposition party leaders, the schisms are becoming broader and costlier for the parties in the government. The dream of and hope for prosperity can be achieved when the effective communication between the government and the citizens take place; when the government succeeds in endorsing the rules and regulations among the citizens and when we-feeling prevails among all. It is definitely tragic that the analysts have to draw attention of the government to advance agricultural economy while many other nations are investing huge amount on medical research. For the present moment, the ruling parties can begin this by not using harsh, rude, and callous phrases and tones in dealing with home seekers and stranded peoples.   

Coronavirus Pandemic: the psychology of ‘social distancing’ & ‘productive engagement’ of children

Coronavirus Pandemic: the psychology of ‘social distancing’ & ‘productive engagement’ of children

- Amit Tamang

The whole humanity is now tackling the coronavirus pandemic. In this article, I will focus on two facets – ‘social distancing’ and ‘parenting of children’ – of it in relation to lockdown in the context of Nepal.

Context

Nepal is now under lockdown. The first week lockdown, effective from 24^th March has been extended for one more week. Until before it, all other activities including the operationalisation of the international airport were taking place uninterrupted. Nevertheless, some people in the cities went for stock-piling, and a sort of panic spread especially across the town-dwellers and they opted for stock-piling as they (including all the Nepalese) had faced severe shortage of food, fuel and medicine during the ‘blockade from India’ followed by disturbance in the domestic plains over the newly adopted Constitution in 2015. By the time my wife and I returned Kathmandu from the field of our research, there was already shortage of masks and sanitisers not only in Kathmandu, but across the nation.

The dynamics of ‘social distancing’

In addition to maintaining personal hygiene, the most popular advice to avoid contracting coronavirus became ‘social-distancing’. This might have gained much significance because i) the disease caused by it – COVID-19 – is contagious, and ii) China declared lockdown in Wuhan Province. The recommendation of ‘social-distancing’ was instantly aired especially from the WHO and Western World. Given that the virus is becoming more lethal, it is necessary to alert the people with right information, and promote social contact, inquiry, consolation and socialisation more than before amidst the pain and anxiety, while people are in the hospitals and self-isolation or in general, under lockdown. The logic of ‘social distancing’ is keeping individuals in isolation and avoiding any face-to-face interaction. In this regard, it is suggestive that ‘physical distancing’ is more appropriate to say than ‘social-distancing’.

Dealing with children during lockdown

Like A.L. Kroeber argued that space and time are the proper contexts within which one can understand the importance of cultural phenomena, it is important to contextualise current generation of youth and children who are for the last two decades more in the betwixt and between caused by the dilemma of ‘homely’ and ‘foreign’. The notion of modernity is not something new; Mark Leichty has in detail sketched the notion of modernity among the youth in Kathmandu in the decades of 1960s and 1970s.

However, with the introduction of education in English medium in the government-supported public schools, and migration of school-going children in the cities from the villages and highland, there has been a severe lacuna in their understanding of village ethos. Their dislike of home-made food, smell of soil and rural lifestyle associated with agriculture and livestock, and craze for internet and mobile phones are some signs that show that the gap, among the children of current generation, between the ‘rural’ and ‘urban’ weltanschauung is growing.  

Like Mary Douglas argues in Purity and Danger, symbols are means of social classification, which distinguish between various categories of objects, persons or actions, and keep them separate. Such symbols here include what one eats, what one consumes and where they live in, to name a few.

Discussion on it requires a separate blog. The significance of the condition of ‘betwixt and between’ in the context of lockdown is meaningful because children who have been to their ‘homes’ from urban cities are facing difficulties in adjusting themselves in the villages. On the other hand, the children in the cities are most of the time occupied with the Internet. It is extremely unpleasant to hear of the ‘experts’ or ‘psychologists’ giving non-comprehensive suggestions (for instance, ‘engage your children in creative activities’ ‘use best use of internet’ blah-blah), without any pragmatic ideas. Plus, it is equally discriminatory because it fails to offer any advice for the children who are in the village where there is no electricity and/or internet facility, and those returned to their homes from town.

One may argue that children can easily cope with the environment in the village since they visit their home more often. So, the argument that - children studying in the cities find difficulties in their own village when they stay long - is nonsense. It is true that all the children are not in the situation as I explained above. But the number of such children is definitely increasing, the field visits and observations show.

Conclusion

On the whole, in any case, we should avoid ‘social-distancing’ and instead increase our interactions but through phone calls, text messages and Internet. In the case of expanding contrast between and among children from regions (which differ in terms of ‘access’, ‘development’, ‘social-cultural lifestyles’, ‘ethos’ etc.), it is necessary to direct our attention in minimising ‘social-distancing’ in the long run as well.         

'English' in Nepalis Education System

'English' in Nepalis Education System

-          Amit Tamang

Twitter: @amitghising

A native English speaker and workshop facilitator cited an example of a Nepalese political leader who - in full terms - failed to draw the attention of audience at a public gathering. Reason: His ineffectiveness in delivering in English.

In Nepalese context, the necessity of English was felt especially after 1850-51 when the then Prime Minister Jung Bahadur Rana visited England. Currently, we hear several English words being used by Nepalese folks from urban and rural areas simply because several Nepali words have been antiquated. English language itself has transformed a lot in the history. Nepal and its people have just been a part of global processes – more connection with outsiders and colonial influence – in using and learning English at a high pace.

Necessity of English felt by Nepalese

Every year, a substantial number of students apply for no-objection letter at the Ministry of Education. Nepalese students are currently pursuing their higher studies in more than forty countries and the government has listed some 110 countries for foreign employment. The need of English has been extensively felt by Nepalese aspirants - be it a student or someone who is vying for overseas employment. English has indispensably been regarded as a language for a successful career. Against this backdrop, several private English medium schools have been offering courses in English. Even the government/public schools have started teaching in English medium, which has, as conceived, adversely affected the new admittance to private schools. However, there remain content-wise and form-wise constraints in teaching in English.

Forms of English in Nepalese course books

The foremost issue is with the form or type of English used in school textbooks. Among different forms of English in the world, British and American English have always been the matter of discussion. The point we must understand is the difference in British and American English in pronunciation, spelling and grammar. To quote an example: "Spanish is in the curriculum" is used and preferred by the Americans while the Britishers prefer to say "Spanish is on the curriculum". Curriculum Development Centre (CDC) has prescribed the use of British English in English (subject) textbooks, and publishes books accordingly. The books published in India for Nepal are also prepared following British English form. Paradoxically, Janak-published textbooks for the English subject retain errors in language (spellings, syntax and such) along with low-quality paper.

The Role of Approval authority

Besides these, other publications - despite the approval from CDC - contain mixed British and American English. Unlike university students, school students certainly feel bewildered when an English teacher teaches following standard British English while other subject teachers make use of both forms of English, especially in written work. As IELTS expects British English and TOEFL American English, the only fact is not to mix two sorts of English in a single piece of writing or paper. So, the National Curriculum Development and Assessment Council (NCDAC), the Minister of Education and Sports, the CDC and the Advisory board(s) must discuss this issue and implement a unitary form of English in all text books.  

Content in English

All genres are contained in English textbooks. English text books of grade eight and nine have been updated by the CDC. There are additional grammar practice questions and writing tasks. The latter helps to prepare the students for IELTS too. Situation-based and conversation-based exercises are highly commendable. New prose such as bird flu and earthquake are also praiseworthy. Also equally important update is the new summative assessment system with changes in the number of questions for writing tasks and transformation questions which indubitably enhances students’ ability in English. However, in literature part, for instance, the number and types of poems included are not better than those of previous curriculum. Overall, the book for the subject English is good.

Listening and Speaking lost in the shuffle

The Secondary Level Compulsory English Curriculum is entirely based on language skills. Twenty-five percentage weightage is given to listening and speaking skills which are supposed to be tested practically. Interestingly, other subjects including Nepali have also been introduced with twenty-five percentage of practical assessment. The question is whether this design is to develop overall language skills or just to allow the schools send full practical marks in order to significantly increase the number of passed students. Unfortunately, in a situation where students do not get textbooks on time, the availability of audio cassette for listening purpose is entirely unexpected. And there is no provision for inspection of school’s liability for such tests.

The problem in University Level

In higher studies, despite the fact that core readings are in English or teaching medium is said to be English, most lectures and discussions are given in Nepali. In order to produce human-resources with high degree of competence to compete on the world level, the universities must also focus on better and correct use of the international language. Efficiency in English undoubtedly creates spaces, in both national and international levels, for many of Nepalese graduates who (will) have graduated from Nepalese universities. In the political sphere too, the cadres do not only require political education but also language excellence at least in English so that international representation will be more effective. And efforts from the students, lecturers and institutes can only establish the trend. 

Action to take

The signing of Memorandum of Understanding (MOU) between British Council and CDC is a praiseworthy step. Its results, however, may be seen in future. For the issue raised in this piece, the action to do is checking the English language, particularly in the school text books. Along with consideration on grammar, syntax and content, the use of CDC prescribed English in all subject books will give a uniform track and common guidance to the school students. And the concerned authority must work on this without delay before next academic session begins. Grade ten updated text book for English, which is supposed to be reframed, must not retain any such errors on any ground. For overall development of skills, of Nepalese students, in English, authorities must responsibly inspect the medium of language used in lectures in university campuses.

Current Feminist Movement in Nepal

                 Current Feminist Movement in Nepal

- Bina Devi Rai

Nepal has gone through three revolutions in the last 60 years, and the issues related to women have been an integral part in them. Women have so far achieved a lot in various sectors such as 33% reservation for women in political parties and right to inheritance of property. However, it is important to reinforce the self-confidence, self-worth and capability of women as effective participants in decision-making structures and processes.

Moreover, the diversity within women in relation to caste, ethnicity, religion, region and economy that play a vital role in the matter of equality is one of the major issues of women’s movement in Nepal. Therefore, the inclusive proportional representation is highly emphasised. Similarly, Planet 50-50 by 2030: Step It Up for Gender Equality campaign is another contemporary feminist movement for gender equality even in Nepal.

Discouraging Administrators

In the last 15 years, domestic violence, polygamy, denial of property rights and rape, were some key issues on which women sought assistance and cooperation from the police, the administration and the courts. The authorities prioritised to restore harmony within the family or concerned people instead of favouring the victim. Even regarding the registered cases, the police administration did not take initiative to arrest the accused. Instead, the victims faced threats from the police for attempting to make the incident public. In one case, Assistant Police Inspector Mohan Bahadur Gharti threatened a family of a 12-year-old girl of Bamitaxar VDC-1 of Gulmi distirct when it approached Bami Police station to register a case naming Raj Rana, 26 of the same VDC for raping the girl near her house on 1 August, 2008.

Women were dissatisfied with such a discouraging practice. Women throughout the country at several times took part in rallies, protests and demonstrations, and picketed offices of the district administration and the police in cases of domestic violence, trafficking, rape and other forms of exploitation of women. At present, rape victims can file the case within 6 months after the incident which was earlier supposed to be filed within 35 days of incident.

Provision of Security during Legal Battle

Another dimension of such crime is the lack of provision to support the victims regain health and psychological order. Some argue that alleged victimisers must bear the treatment cost and other expenses during the legal battle. Yet some others argue that the supposed victimisers are only inflicted on the charge of crime so, the government should arrange necessary resiliency preparations for the victims during the legal battle.

Issue of Citizenship 

In the last few years in the processes of formation of federal states and constitution-drafting, the case of issuance of citizenship cards for the children born from foreign partner have been a great issue. So, the current feminist movement in Nepal is about the citizenship issuance process.

Although the infamous clause that said that a person can be Nepali only if both the parents are Nepali is now removed, Nepali mothers, especially single, are still discriminated. A single mother has to prove that the father is not a foreigner and that the child was in Nepal before she can confer citizenship to her child. The Article 11(5) says - A person born to a Nepali citizen mother and having his/her domicile in Nepal but whose father is not traced, shall be conferred the Nepali citizenship by descent. Provided that in case his/her father is found to be a foreigner, the citizenship of such a person shall be converted to naturalized citizenship according to the federal law. This article does not state clearly what the second use of ‘person’ means. Moreover, in a formal interview, the PM of Nepal clearly said the child/children born will get citizenship by descent; only the foreign partner will get citizenship by naturalisation.

Patriarchy still guiding the Law Makers

Another facet of provision of citizenship is the different treatment toward male and female. A woman does not have automatic right to transfer her Nepali citizenship to her foreign spouse like men do. Foreign women marrying Nepali citizens can get Nepali citizenship in two years up on relinquishing their original citizenship. The requirements are stricter for male foreigners marrying Nepali females; it requires 15 years of residence and still it is not automatic like in the case of women married to Nepali citizens. This is indeed a reflection of patrilineal mindset.

Contrastive Legal Provisions

Although the constitution agrees to proportional representation of women in all state structures it is silent when it comes to specific institutions. For example, the articles on the formation of federal or state cabinets only say that inclusion shall be ensured, without mentioning anything about women. And there is no provision whatsoever to ensure participation of women in the judiciary. The widely used words, ‘proportional’ and ‘inclusive’ are left undefined. The basis for proportional representation is not determined. Also, many rights are to be ensured only after the enactment of acts and laws. What happens if the laws are not drafted? Similar is the case of inheritance of property, which is ambiguous. Gender based discrimination is prohibited, but not made punishable.

Although the new constitution vows to do away with gender-based discrimination, controversial clauses still relegate women to the position of second-class citizens. The victims of traffickers are most often unable to get justice because of inaction of the law. A trafficker is supposed to be charged pursuant to Trafficking in Persons and Transportation (Control) Act, but they are charged pursuant to Foreign Employment Policy. The law is framed so as the victims can get justice, however, implementation complexity is a bar.

Likewise, property right is also a significant agenda of feminist movement. After a long term struggle, finally, the inheritance of property by a married daughter has been passed as a law in 2072 BS. However, this is still controversial because such inheritance is possible only after consultation with family members and daughter(s) staying together. The term ‘;uf]nsf] 5f]/L’ has made this clause more confusing.

Re-marriage

Next burning agenda is about remarriage. Despite the provision of law for no discrimination based on sex, we find patriarchal value imposed on the provision of re-marriage. With the consent of wife, a husband can marry another woman and keep both as wives. However, permission to have more than one husband is not provided to women. Whether to have multiple wives or husbands is a separate issue, but flexibility favouring men is the continuity of patriarchal thought and Hindu practice. This is contradictorily against the law of equality regardless of sex which definitely promotes violence against women at home, and devalues their dignity and self-esteem.

On March 23^rd, Nepal hosted its first ever Girl Summit as part of its commitment, following the 2014 London Girl Summit, to end child marriage by 2030. Nearly half of all women in Nepal between the ages of 20 and 49 were married before their 18th birthday, of these, 15 per cent were not even 15 years old at the time of marriage. It was to end this harmful practice that infringes on the rights of girls as well as boys that the Government of Nepal in 2014 pledged to end child marriage by 2030. The Ministry of Women, Children and Social Welfare has rolled out a special adolescent Girls Empowerment Programme to achieve this.

LGBTQ

Issues related to lesbian, gay, bisexual, transgender, and intersex (LGBTI) community can be discussed within feminist movement since it is related to gender roles and understanding. Initially, funding allocated for HIV response helped to galvanize LGBTI advocacy in Nepal, according to a UNDP country report. As of 2001, there was no organized LGBTI organisation in Nepal so activists combined forces to establish the Blue Diamond Society (BDS). At that time, Nepal’s constitution did not recognize sexual or gender minorities, so BDS registered as a sexual health programme NGO. Since its inception, BDS has been at the forefront of LGBTI advocacy, education, and programming in Nepal.

The main LGBTI-specific provisions included in the constitution are Article 18, “Right to Equality,” which states that the state or judiciary cannot discriminate against gender and sexual minorities; and Article 42, “Right to Social Justice,” which provides gender and sexual minorities with the right to participate in state mechanisms and public services. Additionally, Article 12 ensures that citizens of Nepal can choose their preferred gender identity—male, female, or other—on citizenship documents. However, there is not any provision for such groups in concern with property inheritance.

Recommendations

The best possible way to assuage such problem is to form uncontroversial clauses/laws. Discussion with feminist advocates and social scientists in the process of formulation of ordinance is very important in order to alleviate such problem. Assessment of real picture of present Nepalese society and consideration of human rights and foreign practice are also significantly to be appraised. Moreover, the lawmakers and law enforcement agencies must be free from ‘dead habit’, old obsolete unprogressive patriarchal ideologies. Practice, such as menstruation taboo (untouchability of women based on purity), guided by religion that advocates patriarchy must be abolished on social practical ground. Next, use of definite and accurate law against crime is very important. Swindling provisions and acts have immediately to be ceased.  It is also important to reinforce the self-confidence, self-worth and capability of women as effective participants in decision-making structures and processes. More importantly, the information of the laws, opportunity, and service providers for different types of crimes and problems must be spread throughout the country so that every woman can get justice and enjoy the given rights.

Sexuality in Nepali Society: Dynamics of increasing rape cases in Nepal

Sexuality in Nepali Society

Dynamics of increasing rape cases in Nepal

-         Amit Tamang

The cases of rape have frequently been reported in the Nepali media these days. And activists-led demonstrations voiced for justice and protection of women. Nepali children, wives and woman-as-a-whole have endured years of suffering and privation. It is evident that patriarchal thought and caste-based discrimination have still suppressed Nepali society though the society is in a transitional phase of change due to globalisation and westernisation.  Yet incompatible and fragmented ideas have made Nepali society a nebulous one.

In this article, I have tried to connect the rape incidents to some sociological explanations about sexuality, deviance and socialisation. We should take care not to prejudge the issue or misreport the facts of the case, and in fact, extensive researches need to be conducted in order to understand the attitude of Nepali people toward ‘sexuality’.

Myth of Acquaintance Rape

Nepal has mostly witnessed date rape, and the victims are chiefly children, who are not even physically well grown to be fit for sex. Even in the USA, according to U.S. Bureau of Justice Statistics, in 2005-10, 78% of sexual violence involved an offender who was a family member, intimate partner, friend, or acquaintance.

A myth, often linked to date rape, is that the victim of rape must have done something to encourage the man and make him think she wanted to have sex. Perhaps the victim agreed to go out with the offender. Maybe she even invited him into her room. But of course, acting in this way no more justifies rape than it would any other kind of physical assault.

Beyond the brutality of being physically violated, rape by an acquaintance also undermines a victim’s sense of trust. Involvement of father, grandfather, other family member, acquaintance, pastor and even police officer in (gang) rape has obviously increased a feeling of disbelief in Nepali community.

Role of Nature or Nurture for Crime

In 2003, scientists at the University of Wisconsin reported results of a 25 year study of crime among 400 boys. The researchers concluded that genetic factors (especially defective genes) together with environmental factors (especially abuse early in life) were strong predictors of adult crime and violence. They noted, too, that these factors together were a better predictor of crime than either one alone.

Psychologists such as Walter Reckless and Simon Dinitz have shown that personality patterns have some connexion to deviance. Some serious criminals are psychopaths who do not feel guilt or shame, have no fear of punishment, and have little sympathy for the people they harm. This fits the case of rapist as shown on the BBC Four documentary which was banned by the government of India. However, in the case of biological factors, most serious crimes are committed by people whose psychological profiles are normal.

Catalyst for Crime

According to Edwin Sutherland, a person’s tendency toward conformity or deviance depends on the amount of contact with others who encourage – or reject – conventional behaviour. Studies in the USA have also found a strong link between aggressive behaviour and the amount of time elementary school children spend watching television and video games. Some critics also claim that pornography is a cause of violence against women. Even the word pornography comes from the Greek word porne, meaning “a man’s sexual slave’. Although it is difficult to prove a scientific cause-and-effect relationship between what people view and how they act, the public shares a concern about pornography and violence, with almost half of adults holding the opinion that pornography encourages people to commit rape as reported by an independent research organisation NORC at the University of Chicago.

Sexism deeply rooted in culture

Violence against women is due to sexism – prejudice based on gender. Besides religion, our art, literature, politics, economies, and other deeply rooted institutions are heavily laced with gender bias. Sexism is so deeply rooted in virtually every culture that it almost appears natural and often goes unnoticed and unchallenged. Say, one says ‘as if he is wearing bangle’ (ke haatmaa chura lagaeko chha ra yasle) to mean he has not put on bangles and he can fight back. Even vulgar descriptions of sexual intercourse usually refer to what men do to women, thus demonstrating male power and feminine passivity. Even terms of endearment for women are often diminutive.  Whether the society is open, in terms of sexuality, like the USA or more conservative like India and Nepal, rape and violence against women occur more frequently because patriarchal thoughts prevail in most societies in the world. At least in our context, mind-set like that of the defence lawyers for the rapists of Delhi rape case exemplify, may be, one of the proclivities for rape.

Cultural revival is a must

Sex is obviously an integral part of human beings as shown even by archaeological findings. Though human history is not free from forcible sex, extra-marital sex and gang rape, it’s a postcolonial period and any form of violence against women and under-aged girls must be brought to an end. Many pages may get filled and many hours may get spent, the time has come now to discuss openly about sexuality, sexism, and female-male equality in family, school and community. Mass media can play a highly appreciable role in doing so while anthropologists, sociologists, historians and psychologists can contribute, with their deep knowledge about history and nature of humans and their thoughts, to transform threatening (to social order) cultural traits and beliefs along with wrong practices of socialisation. Nepal Government should actively and providentially be on its mettle to edify and propagate the people with the idea of gender equality and respect to women along with the strict criminal judicial provisions. It’s a good sign that our societies have now gathered much courage to report such crime and ask for justice.    

Relief materials distributed in more Tamang villages

More Relief Materials to 2015 Earthquake Victims

-Bina Bantawa

While walking up and down the hills (on May 8) after the distribution of rice and other stuff to the villagers of Pak-khola, we found Tamang people from Dhunge Paani (Malta-4, Lalitpur), Chhokar Khola (Malta-4, Lalitpur) and Bulaki Chaur (Bhattedanda-3, Lalitpur) being desperately suffering from the damage and destruction of April 25 earthquake. So, we distributed rice, salt and clothes to them today. We also distributed foam mattress to these people. Since it was not provided to the villagers of Pak-khola earlier, we called them at Tinpane and provided them too. As informed that Panch Bhanjyang is closer than Tinpane for the people of Dhunge Pani, we distributed material to the villagers from Chhokar Khola and Bulaki Chaur  at Tinapne Bhanjyang while we drove further more than one hour and distributed the same to the villagers from Dhunge Paani.
Today was tougher than yesterday. The engine of the vehicle heated up so we many times stopped on the way and cooled down it with water. While moving toward Dhunge Pani people, we even had to push the vehicle. That road is really tough, especially with load !!! Anyway we made it. I really thank Ravi Khatri and his brother who did not hesitate to go up though the vehicle was heated up and the road was tough. Generally, at such times the driver and the vehicle owner do not want to go forward !!
I am thankful to Amit Tamang, Kamal Moktan, Binod Ghimire, Laxman Poudel, Moa Thapa and Subash Subedi without whom I would not accomplish it !!

Aid Providers for this
Bindiya Limbu (HK), Asha Rai (HK), Roma Dewan (HK), Ajit Limbu (HK), Prem Rai (HK), Mani Dewan (HK),  Mr Pang Ming Mo (HK), Miss Michelle (HK), Miss Carrie (HK), Mr Bobby Singh (HK), Uttam K. Manandhar (Ktm), Puspa Kala Thapa (Israel), Suman Pradhan (UK), Goma Nepali (Israel), Kiran K Rai (Dharan)

For Chhokar Khola, Bulaki Chaur and Pak Khola

seeking shelter from rain

for the people from Dhunge Paani

Ravi Khatri with his two sons and younger brother

Destruction caused in Dhungepani (ढुंगेपानी ) and Bulaki Chaur (बुलाकी चौर)

मकै उम्रिसक्यो 

बुलाकी चौर 

बुलाकी चौर 

- Bina Bantawa