Forging identity

A few months ago, I proposed a dalit girl, Balika for marriage. But she turned my plea of marriage down, for she believed, “You are a superior caste, I’m not apt for you.” A puny blow to what I called ‘liberal thought’, I guess. “After every matter was settled down between the landlord and me, he invalidated me as I told him my last name,” Purna Pariyar shares same sort of bitter experience. He came to Kathmandu to pursue further studies. When he felt leering attitude from every nook and cranny, he took to lying as the only refuge. He lives here under the alias of Purna Bista these days. Sima Daral abounds in the similar experiences. A commerce graduate, she had tough time running errands for a job before she ended up in the present job of accountancy. “Even though I was capable, I was denied a job because I, as they indirectly inferred, wasn’t a human,” embosoms Sima. She still feels oppressed by ‘indirect repugnance’ of the boss and co-workers.

Thousand of dalit youth who landed in Kathmandu share this common injustice. They reluctantly reveal that they are forced to forge their real identity while finding a job or a room. It is a sheer paradox to witness the rampant occurrences of such injustice even when the nation is on the verge of etching a new constitution that will supposedly dawn the long envisaged ‘New Nepal’. But what kind of New Nepal?

Between the lines

It is estimated that about 15 percent of population is retained by dalits. This proves that they are not minority group. Why is the majority under the hazy circle of injustice?

Illiteracy and privations are generally attributed to the answer to the question. But no! Privation might have something to do with this oppression. Bluntly speaking, lack of education is secondary to the social disease. If illiteracy is taken for granted as sole reason that has deterred the social justice, it will not be more than a hasty generalization. In fact almost 90 percent of dalits know they are being ill-treated by their fellowmen though some very few nod to a false notion that it is caste that determines who gets what.

Dalits are often found to voice for equality and social injustice. These agitations lack rigors- the spirit of any revolution. In deed, they don’t stand up rigorously against this blunt inhuman behavior. They are generally stirred by politicalized sedation. It is apt to put what Ratnamani Nepal, a lecturer of Rural Sociology of Tribhuban University says, “Politicalization of the issue has worsened the situations. On-air politics has divided them. UML dalit leader, Congress dalit leader, Maoists dalit leader. Strange.” Mr. Nepal’s point is justified more fairly when we link it to the real life situations.

If a dalit affiliates himself to a party, for what Mr. Mangal Bishwakarma, a dalit leader affiliated to Maoists puts, “shattering Rajyasatta, which has nurtured injustice”, his identity changes. He’ll, at first, be a party member. Only then will he be one of the members of the downtrodden majority.

The oppressor naturally wants to govern. It is the oppressed who has to counter. Also it is not the case of what Bishwakarma says, “We are fighting against injustice since the establishment of ‘our party’.” It only seems they are playing fighters like in a street drama. Real fighting should begin collectively not single-handedly.

Another facet of this ailment is policy farce. Merely policies and declarations don’t ensure the freedom of the derogated and the downtrodden. Had these policies had even a tiny role in shaping a just society, the situations wouldn’t have persisted till now. After all we have been chanting the same slogan since 2020 BS when the then king Mahindra brought the Muliki Ain into practice.

This issue is not political at any rate. Is not declaring ‘hay dalits you are free in our policies, you cope up with the society’ something like leaving a puppy among hounds to fight for a chunk of beef? The policies and provisions are the biggest hoaxes played by the state. If not, have we ever heard, if not seen, any oppressor being punished for his excesses?

What is in the name?

The word dalit itself is very contradictory. “Word dalit is very discriminating,” says Krishna Dharabasi, a prolific literary figure. It will not stop sounding rude and oppressive even when ‘dalits’, by some chance, start governing. However Mangal Bishwakarma does not want to hide himself. “It’s no use forging our identity, our existence is linked with our identity,” he says. But this blitheness is apt only for him- a leader. Sima, Balika and Purna can frequently be easy victim of bluntness. His talking about relationship between existence and identity seems to be more a prank than anything else. Though it might sound rude when I say he’s forgotten blacksmithship since they shun traditional profession believing that it is only because of their profession, they are forced to go discriminated.

They are wrong here. Quality should be our identity not the name. Dalits have insurmountable quality and possibilities, which should be cashed during state building. They are the most skilled force of the nation. They have got more skills than we- the so-called noblemen- have. They are blacksmiths, tailors, shoemakers and singers. Are we, the people of upper birth, adroit at something as fruitful and productive as they are? What are the differences between Fit-rite shoemaker and a mijar? Or between whatever kitchenware maker and a poor countryman who has been benefiting our agro-based economy? Couldn’t a damai sew clothes as good as John Players’ attire? They have got priceless assets. It is only that we have overlooked them.

Way-out

Education is as important as ever in making a social change. Meanwhile, we must admit that it takes time to change a belief backed by religion. It is not worth running on the surface just like what Bishwakarma says, “Economic, cultural, social and political transformation is required. Then it will vanish gradually.” Mangal’s politico-economic, socio-cultural transformation is very abstract provided he is unaware about the steps involved in bringing about such change. Besides ‘graduality’ might last for centuries.

Shunning injustice and appraising ken can bring about stunning change. Dalit’s calibers and qualities are to be modernized and commercialized. In epitome, they are to be made commercially independent (perhaps that was what Marx himself advocates). But conditions apply; they have to stand up themselves and adore their abilities at first.

On the other hand, the state can prop them up by making investments in commercialization and professionalization. At the mean time, the state should be lenient enough to let the dalits change their last name while they are procuring citizenship certificate. This might foster administrative complexities. But the state cannot afford to keep on being niggardly. Only then will the length of graduality probably shorten.

We, the general people are equally responsible for transforming suppressive country into just and welcoming home. Let’s fit in their lives, let them fit in ours. Only then could Balika disqualify me on grounds of my flaws. And only then could Sima and Purna live and work meaningfully, respectfully. Are we ready?

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