Stigma of untouchability

चैत्र २९, २०८१

मीना मरासिनी

Stigma of untouchability

A house of a Dalit family was demolished with dozers as it stood in front of a religious ritual place in Siraha's Aurhi. Local people's representatives, religious organizations and people called Bhadra Bhaladami were involved in the act of defaming Sanatan Hinduism itself.

The voices of the media and social media became so loud that the actions of the squatters of Dalit families were not hidden for long and they were arrested. However, society is not short of fanatics of criminals, before whom even law enforcement pales. That is why the family of Deepak Dom, who is hoping for justice, has to be displaced due to the intimidation of the blind devotees, supporters and patrons of the people's representative who put dozers in his house. 

When the world plans to build settlements on the moon and Mars and regular tourist traffic in space and the revolution of AI has rewritten the definitions of human relations and society, it is a matter of shame that our society is trapped in the web of ancient, inhuman, stigmatized and backward caste discrimination and untouchability. 

Even though untouchability has been legally abolished in the country and there are sufficient institutional and legal provisions for this, this practice, which has been rooted in the society for centuries, has practically not disappeared. Major human rights conventions to which Nepal is a party have established the right against all forms of discrimination as a basic human right. According to the same commitments made in the international world, Article 18 of the Constitution of Nepal has provided the right to equality, Article 24 the right against untouchability and discrimination, Article 40 the right of Dalits, Article 29 the right against exploitation, Article 42 the right to social justice and Article 43 the right to social security as fundamental rights. All types of untouchability and discriminatory acts that are contrary to the constitution are punishable as serious social crimes and the victims of such acts will be compensated according to the law. There are other laws as per the constitution. The National Dalit Commission is active as a constitutional commission. 

However, the practical implementation of the provisions mentioned in the constitutional, legal and institutional arrangements is pathetic. Therefore, because of the remnants of superstitions and social evils, discrimination and violence against Dalits are happening. Those who have been wronged due to untouchability and discriminatory treatment have not even been able to get proper justice in time and have to be further rejected, excluded and victimized by the society. The institutional discrimination and marginalization of Dalits by the feudal state power for centuries has not yet been uprooted. Social identity, representation and access to self-respect for the Dalit community has not been ensured. The social, economic condition, human development condition and presence of the Dalit community in the country, which is 3.898 thousand 990, which is 13.4 percent of the total population in the country, is pathetic. While the total literacy of the country is 76.2 percent, Dalit literacy is only 67.2 percent. There are 6 Dalit MPs in the National Assembly, 16 in the House of Representatives and 30 in the Provincial Assembly. Only 2.37 percent of Dalits participate in the Federal Civil Service, 9.75 percent in the Nepal Army, 10.67 percent in the Nepal Police and 8.1 percent in the Armed Police. What all these show is that the participation of Dalits in state bodies is low in proportion to the population. Even more, the situation of Dalit women, Dalit community of Terai and economically poor Dalit community is dire. 

is actually an act of untouchability that blackens the face of modern human society. This is the worst form of discrimination in society. As Mahatma Gandhi said, caste untouchability and discrimination are against religion. It is a disgrace to humanity. Caste discrimination and untouchability as a toxic and discriminatory legacy of the varnashram system are major obstacles to building a modern egalitarian society. Therefore, the idea of ​​untouchability should end with the conduct and behavior of every member of the society and it should start with oneself. The untouchability of the Dalit community in the society should be ended not in speech but in practice and for that there should be a radical change in social thinking. The tendency of the defenders of the law to become predators must end. 

मीना मरासिनी

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