Democratic politics in Nepal
| DOI | 10.1177/2057891116660633 |
| Author | Mom Bishwakarma |
| Date | 01 September 2017 |
| Published date | 01 September 2017 |
| Subject Matter | Research articles |
Asian Journal of Comparative Politics
2017, Vol. 2(3) 261–272
Democratic politics in Nepal:
ª The Author(s) 2016
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Mom Bishwakarma
University of Sydney, Australia
Abstract
While recent political transformation has brought several inclusion policies and changes in Nepal,
Dalit are still politically excluded. In order to trace out the political inequality of Dalit and to
generalize the findings, both primary and secondary qualitative data have been interpreted and
analyzed. The key informant interview method was employed to explore the experiences of Dalit
on the current political inequality, identity debates, and representation. It was found that deeply
rooted caste hierarchy and discrimination practices are underlying detrimental factors for the
depleted socio-economic, educational, and political status of Dalit in Nepal. The conception of
Dalit as a common identity, although contested among Dalit, is only a short-term strategy to unite
them against all forms of injustice including caste based discrimination, and to achieve equality. It
can be concluded that special political representation measures, such as proportional represen-
tation (PR), are one of the major institutional reforms for achieving social justice for Dalit in Nepal.
Keywords
caste discrimination, Dalit, inequality, Nepal, politics
Introduction
The reinstatement of democracy in Nepal in 1990 bolstered the inclusion of marginalized people in
the political process, although Dalit1 were mostly excluded in this process. Inequality still persists
in Dalits’ socio-economic, educational, and political status, despite a Dalit movement that has been
struggling over the past 70 years to constitute their rights which needs to be addressed by the State.
In this context, this article explores how the caste based social structure and practices of untouch-
ability engender the political inequality of Dalit in Nepal. Besides this it will trace out the situation
of Dalit inequality and its impediments for political representation.
Corresponding author:
Mom Bishwakarma, University of Sydney Faculty, 6/88 Clissold Pde, Campsie, Sydney, New South Wales 2006, Australia.
Email: mom.bishwakarma@gmail.com
262
Asian Journal of Comparative Politics 2(3)
The deeply entrenched status inequality reinforced by caste hierarchy entails multiple forms of
oppression. Caste2 discrimination and untouchability3 have undermined the basic human rights of
Dalit, inducing inequality in every sphere of their lives. Inequality induces multi-dimensional
effects in Dalit’s socio-economic, educational, and political condition. Unequal status underpins
unequal distribution of power resources (Olsen, 2011). The evidence shows that caste hierarchy
and access to power influence access to the different forms of resources. Economic marginalization
such as forced/bonded labour and landlessness are common phenomenon for Dalit in Nepal.
Similar to in the economic sphere, the status inequality effects on education are a literacy rate for
Dalit of 52.4% compared to 81.9% for the higher caste Brahmin (Sharma, 2014). Status inequality
also has detrimental effects on the political dimension. Dalit are neither sufficiently represented in
the political party structure nor in the governance mechanism.
Dalit are most similar to other subordinated groups, particularly those excluded from any
meaningful social, economic, or political participation, those with no voice in society, and
those whose subordination is as a consequence of the hegemony of the ruling classes (Onazi,
2009). Dalit comprise 13 percent of the Nepalese population, were previously known as an
untouchable group, and include 26 separate sub-caste groups. Dalit are divided mainly into the
two categories of Hill Dalit and Tarai Dalit. According to the National Dalit Commission
(2016), among 26 different caste groups of Dalit seven are from Hill and 19 from Tarai. While
Hill Dalit mostly speak the Nepali language, Tarai Dalit have their own local languages, which
shows the diversity among Dalit. Dalit used to be known as the ‘Sudra’, ‘Untouchable’,
‘Kujat’, Pauni’, or ‘Atisudra’ etc. – derogative terms used to dominate them in society (Ahuti,
2010; Muthaiah, 2004). The Dalit word emerged when renowned Dalit leader Dr Ambedkar
used it to address all the caste groups who were primarily oppressed through the untouchability
practices of the Varna system in Hindu society. The use of the word ‘Dalit’ was well estab-
lished during the Dalit struggle that emerged in 1927 in India. The term derived from the
Hebrew root ‘Dal’ meaning ‘broken’ or ‘crushed’. In Sankrit it means ‘downtrodden’,
‘oppressed’, or ‘exploited’ (Muthaiah, 2004: 397. It is considered that Dalit are broken from
the society and living outside of it (Muthaiah, 2004: 397). When the word Dalit is spoken by a
non-Dalit it might have the character of a derogatory remark. According to the Nepali diction-
ary, Dalit means ‘oppressed’ or ‘suppressed’, although it refers not only to the Dalit of Nepal
and India but also to all disadvantaged groups oppressed by caste based untouchability prac-
tices (Ahuti, 2010). ‘Yet for Dalit themselves the term has become a place of resistance and a
reason for struggle’ (Zene, 2010: 11).
Dalit identity is contested within the group, mostly by the younger generation who are reluctant
to consider ‘Dalit’ as their identity because of its negative signifiers of being lower caste and
untouchable; even so, a larger section of Dalit social and political leaders affirm the significance of
a common identity for resistance against all forms of caste based discrimination (Ahuti, 2010).
Dalit politics is also to annihilate all forms of derogatory perception and to constitute their dignity
through group politics in the society. In this sense, group differentiated politics is a strategy for the
Dalit struggle since it is necessary, as argued by Kymlicka (1995), for undermining oppression and
promoting social justice. In fact, group politics is significant but the contested identity and highly
divided politics of Dalit are some factors causing detrimental effects to their goal of achieving
equality. In order to redress such injustice, special rights of Dalit political representation and their
empowerment are important. In this context, in order to retain Dalit rights, as argued by Fraser
(2003), both redistribution of resources and power and the recognition of the Dalit group are
significant for attaining social justice for Dalit.
Bishwakarma
263
Methods
To examine the research question, in-depth phenomenological interviews were conducted with
Dalit political and civil society leaders including Dalit members of the Constituent Assembly.
Altogether 15 interviews were conducted for this specific research. Among the interview respon-
dents, six were female and five were Tarai Dalit. The respondents were asked questions related to
the political inequality and representation of Dalit, challenges for political participation, and Dalit
issues of institutional reforms, which fit the scope of this study. The interviews were conducted in
the respondents’ preferred language – Nepalese – and were later transcribed into English.
The interview participants were selected based on the purposive random selection method in
order to explore the specific political representation context of the Dalit of Nepal. The secondary
data for analysis were drawn from different scholarly literatures such as journal articles, aca-
demic books, research reports, organizational press releases, and materials published in different
online pages.
Results and discussion
Nepalese political history shows that despite frequent political transition to a democratic inclusive
system, marginalized groups like the Dalit are still politically excluded and oppressed in society.
The structural injustice induced by caste hierarchy persists and causes multidimensional effects on
Dalit, and it is a principle reason for Dalit exclusion and powerlessness. Ineffective implementa-
tion of policy and a lack of institutional mechanisms to enforce those policies are the prime
impediments, as well as the political parties and rulers not being sensitive to Dalit concerns. In
addition to policy and implementation gaps, there are several internal and external challenges for
Dalit. There is high inequality between Hill and Tarai Dalit, not only in political representation but
also on other indicators. Dalit division by caste line and political ideology are also impediments to
effective representation. The following section will highlight the...
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