1
A Final Report of
A Study of Madheshi Dalits and Inter-Caste Relationship
(A Case Study of V.D.C., Parsa and Malangawa Municipality of Sarlahi, District)
Submitted by:
Suresh Ram
Submitted to:
Social Inclusion Research Fund
Secretariat, SNV Nepal
Bhakundol, Lalitpur, Nep
2
Abstract
Madheshi Dalits are very backward community living in Madhesh. The social, cultural and
religious norms and values have been the obstacles of inter-caste relationship among Madheshi
Dalit s and Madheshi Non –Dalits. My research looks at the social, cultural,and religious relation
between them. Using Key Informant interview method, qualitative and quantative
informations have been collected. Madheshi Dalits are economically exploited ,socially
unrespected , politically ignored and voiceless, psychologically demoralized, culturally
religiously excluded.
Keyword:Madheshi Dalit , Madheshi –non dalit, social, cultural and religion
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Letter of Approval
This is to approve that this research work entitled ‘Madheshi dalits and Inter-caste relationship’
has been accomplished by Mr.Suresh Ram, MMRA under my supervision, guidance and
direction. I recommend this project for the submission to Social Inclusion Research Fund, SNV
Nepal.
Approved by
..................................................
Mr Yam Bhadur Kisan
Mentor
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Preface
A study ofMadheshi Dalits and Inter-caste Relationship, funded by a grant of Social
Inclusion Research Fund, SNV Nepal has been prepared after the different series of training
provided by SIRF and with constant help, guidance, insightful comments and encouragement
ofMr. Yam Bahadur Kisan, my mentor. It is a study of inter caste relatinship of madheshi dalits
and madheshi non-dalits who live in VDC Parsa and Malangawa municipality of sarlahi district.
For this purpose, inter-caste relationship like, social ,religious , cultural, educational, political
economical relation were collected from the concerned dalit and non-dalits who have been
living in VDC Parsa and Malangawa Municipality of Sarlahi district. This is the final draft of
madheshi dalit and inter-caste relationship. In this work, approximately 73semi- structured
questions were asked to the informants for providing the fact and authentic answers.
I would like to express my sincere thanks to the Social Inclusion Research Fund, SNV
Nepal for taking interest in studying madheshi dalits and inter-caste relationship and providing
financial support to carry out this project. I thank Prof.Mr Yam Bahadur Kisan (my mentor), Dr.
Mukta Singh Lama (training coordinator) and Mrs.Sita Rana Magar without whose hard work
and willingness it would have been impossible to accomplish this task. Their cooperation during
the research work has made it possible to concretize the unstudied language and people.
Finally, I offer this work to Dalits, non-dalits and scholars for their comments and suggestions
for its improvement .
..........................................................
Suresh Ram MMRA, SIRF, SNV Nepa
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Acknowledgments
A study of madheshi dalits and inter-caste relationship has been funded by Social Inclusion
Research Fund, SNV Nepal, Bakhundole, Lalitpur, Nepal. Therefore, first and foremost, I am
indebted to Social Inclusion Research Fund, SNV Nepal.
I am very much indebted to Mr Yam Bahadur Kisan, my research
mentor and dalit activist freelance researcher/ consultant, for his constant guidance, insightful
comments and encouragement for carrying out the research project. This research probably could
not have been completed without his help and support.
I would like to express my gratitude to Dr. Mukta Singh Lama, the training
coordinator, for organizing the different series of training, providing the essential reading
materials and managing the proper experts and scholars of different areas from home and abroad.
.
I would like to express my gratefulness to Dr. Manju Thapa Tuladhar, Ms. Sita Rana
Magar, Mrs. Swasthi Pradhan and Ms. Bijaya Gurung for their constant official support and
providing essential information.
I express my thanks to dalit non-dalit people, who helped me by providing the required data
during my field visit. Among them I thank Mr. Parasmani Ram,Mr, Sanjib Ram Mr Indra
Bhusan Singh , Ajay Ram Mr. Gobind Paswan who helped me by providing the required
data.Finally, I would like to remember my parents who were the source of inspiration of my
educational goal.
May, 2011
Suresh Ram
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Executive Summary
In general, this study attempts to explore the madheshi dalit and inter-caste relationship in sarlahi
district. I visited the places namely, Malangawa Municipality, and Parsa VDC.However, whole
malangawa municipality andparsa VDC of Sarlahi district was the area taken for the present
study. Madheshi Dalits are very backward community living in Madhesh. According to Hindu
religion, castes are divided into four varnsas: Brahaman, Kshetriya, Baisya and Shudras. Shudras
were called Dalits or lowest caste and regarded unholy. It happened so in Nepal during the
Lichhavi king Man Dev, untouchability existed in India at the same time and it deeply influenced
the Lichhavi Mandev. He started caste system in Nepal, too. Dalits are economically exploited
socially unrespected, politically ignored and voiceless, psychological demoralized and
educationally excluded. Nepalese society is divided clearly into two parts ; touchable and
untouchable .The castes whose water is accepted is touchable and whose water is not accepted
is untouchable .Touchable castes do not accept water , food, water , not marry with them and
do not allow them to enter their home .In this way , lower castes are not allowed to enter
many temples , well, hotel, shops . The overall objectives of the study are to present a picture
of the pattern of daily interaction and inter-caste relationship among Madheshi Dalits and
Madheshi non Dalits. To study the stoical, cultural, religious, ritualistic structure, values, norms,
which are intricate and linked with overall caste-based discrimination in Nepal? Furthermore,
my objective is to show how these actions of discriminations' are manifested in the daily intercaste interaction and relationship and the role of constitutional and legal provisions related to
caste-based discrimination and inter-caste relationship as well.
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In my research study I will follow the qualitative method. In this process, using
key informant inter-view , qualitative and quantative data will collect and present the data
with figure but later will interpret data in language as qualitative method which shows the data
in figure and the process which related with logic that is qualitative research.
I asked hundred respondents(dalit & non-dalits)about their attitudes towards social,
cultural, religious, economical, political and educational relationship among dalits and nondalits. According to dalits, madheshi dalits have very pitiable condition .They are very poor,
uneducated and unconscious .They have not the knowledge about their right. Political, social ,
religious ,cultural relation between dalits and non-dalits are still not good. Education, politics,
superstition, religion, culture, awareness are main factors that affect their relation. According
to them by giving political right, spreading awareness, avoiding superstition only can change in
their relation.My study about madheshi dalit and inter-caste relation is very burning issues , I
found social ,political, economical, religious, educational, aspects are effected in their
relationship .
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List of Figure
Figure-1: Acceptance of dalit`s food and water by non-dalits
Figure2: Percentage of non-dalits about intrance inside their home to dalits
Figure3: Views of non-dalits about the participation of dalits in religious activities
Figure4: Perception of non-dalits about inter-caste marriage with dalits
Figure5:invitation of dalit in festivals by non-dalits
Figure6:views of dalits about participation in developmental construction
Table of Contents
Titles
Page No.
Letter of Approval
I
Abstract
II-III
Preface
IV
Acknowledgments
V
Executive Summary
VI-VII
List of figure
X-XII
Table of Contents
CHAPTER ONE
INTRODUCTION
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1.1Background of the Study
1.2 Statement of the Problem
1.3 Objective of the Study
1.4 Importance of the Study
CHAPTER – TWO:
LITERATURE REVIEW
CHAPTER – THREE: RESEARCH METHODOLOGY
3.1Research Design
3.2 Rational of the Selection of Study Area
3.3 Sampling Procedure
3.4 Source of Data Collection
3.5 Data Collection Tools and Techniques
3.6
Questionnaire Survey
3.7 Key Informant Interview
3.8 Field Visit and Observation
3.9Focus Group Discussion
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3.1o Limitation of the Study
3.11 The Expected Outcomes
Chapter- four
Data analysis and interpretation
4.1 Data analysis
Chapter-Five
Finding
5.1 Psychological Effect
5.2 Social Effect
5.3 Religious Effect
5.4 Culture Effect
5.5 Legal Effect
5.6 Political Effect
5.7 Economical Effect
5.8 Educational Effect
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Chapter -Six
Summary, Conclusion and Recommendations
6.1 Summary
6.2 Conclusion
6.3 Recommendations
Bibliography and References
Appendices
Appendix A
Appendix B
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CHAPTER – ONE
Introductio
1.1 Background
Historcially, the concept of the Dalit has been originated from India. 'Dalit' is Sanskrit
word which means poor, down-trodden, oppressed, broken and so forth ……… It is coined by Dr.
Ambedkar. But it Mohtama Jyotiban Phule the great social activities from Maharastra who
made use of in a big in his writing and speech in 19th century.
Broadly speaking 'Dalit' is that section of people who were placed at the lowest rank of
the Hindu society. They were treated untoucbables and were known by different names such as
exterior caster, out caster, depressed classes scheduled castes, Harijans, ex-untouchables
scheduled castes was used by British in the government of Indian. In act, 1935 at first in some
way Mahatma Gandi was used the 'Dalits' as Harijan which means 'man of god' in 1931 but it
was not acceptable to Dalit. Because of that Ambedkar use 'Dalit' word against 'Harijan'.
According to Hindu religion, the Hindu social organization is traditionally divided into
substrata respectively as Dwija and Ekaja. The Duja comprises three higher varnas such as
Brahman, Kshatriya and Vaishaya but Ekaja or Shudhra consist of lower castes who are meant
to serve the higher castes or Dwija. During the vedic period, Shurdha was considred as
untoucbale (Ghurje, 1969). They had no civil or religious rights in the society.
The disabilities they faced during that time were handed down to he panchamas in
subsequent period. During this period the Shudbra secured to be a class of domestic servant.
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Approximating very nearly to the positin of slaves (Ibid, 50). It was because of the fact that they
had to serve the upper varnas due to their origin from the feet of the creator the Bhahama.
Caste discrimination had begun in Nepal about 2500 years ago, but untouchablity got its
root only about 1500 years ago. In the fact Dalits were forced to be Dalits. They had their own
identity in the beginning. History says that caste system did not exist in early time in Nepal.
Later on them. This kind of division of work led to untouchability.
According to Hindu religion, castes are divided into four varnsas: Brahaman, Kshetriya,
Baisya and Shudras. Shudras were called Dalits or lowest caste and regarded unholy. It
happened so in Nepal during the Lichhavi king Man Dev, untouchability existed in India at the
same time and it deeply influenced the Lichhavi Mandev. He started caste system in Nepal, too.
In 1416 A.D. during the rule of Jayasthiti Mall, occupation being practiced by the people
were divided according to their castes in Kathmandu valley. Shudras were penalized if they did
not follow the prescribed occupation. They were also prohibited from reading, writing, living in
big house, wearing better quality clothes and ornaments and taking a part state affairs. Dalits
were penalized more than non-dalits for the same kind of crime written low of caste division
based on theology was formulated.
This practice and tradition was followed at the time of Ram Shah too. After the
unification of Nepal by Prithivi Narayan Shah, a new structure of Hindu kingdom was built
based on caste system and untouchability. During the reign of king Surendra Bir Bikram Shah,
Janga Bahadur introduced Muluki Ain of 1854 A.D. and it enforced recognition of social
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discrimination and untouchability in Nepal. Upper caste people were dominated to lower caste
if they married to lower to caste.
Similarly upper caste people could not eat or drink anything touched by lower caste.
People who did such things were socially boycotted and compelled to leave their place. In the
beginning of 18th century, people from North India had begun migrating to Terai. Among them
were Dali too.
National Dalit Commission of Nepal has divided Dalits in two community: Hill Dalit
community and Madheshi or Terai Dalit community. In total, twenty castes are included in Dalit
community. Among them five are from hilly origin and rest seventeen are from Madheshi
origin. Madheshi dalits are – Chamar, Mushahar, Dushadh, Dhobi, Tatma, Batar, Dom, Halkhor,
Khatbe, Chidimar, Khatik, Kori, Patharkatta, Kakahiya, Kalar, Sarbbhanga and satar. They live in
Madhesh. Terai
Dalits are discriminated and exploited not only by the upper caste but
also by the other backward castes. In Madhesh, the practice of untouchability towards
Madheshi dalits is rooted and wide spread like virus. Their presence in public place is highly
restricted and they are invariable debarred from participating in certain acts and practice.
They continue to face denial of access to resources, services, and opportunities, denial
of social-cultural participation, and denial of private common and public matters. In other
words, discriminating practice prevail in economy, politics, policies and program and socialcultural dimensions i.e. public taps/wells, temples, homes, rituals and rites, occupation,
educational institutions and offices etc.
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Dalit are economically exploited, socially un-respected, politically ignored and voiceless,
psychologically demoralized and educationally excluded. They divided into three language
groups on the basis of language. Maithili, Bhojpuri and Abath traditionally, they are Hindu but
they are not allowed to worship in the temple. But they have their own priest.
They are deprived from social discrimination and human right continuously. The
violence that have still taken place day by day again the Madheshi 'Dalit'. They are still living as
second level of citizen due to social discrimination. Thus they have not land. Their major
occupation is to work in farm land as labor. On Nepal on the basis of caste on the can
misbehave discriminate legally but no one follow in his/her behavior. They are not allowed to
live near the Madheshi not 'Dalit'.
Because of this, the main focus of this study is the social interaction between Dalits and
non dalits and the patterns they reveal. I also discuss matters of awareness and participation
with regard to education, the political system, and the legal systems etc.
The constitution of Nepal and other legal provisions & have declared un-touchability as
illegal practice. However, this form of discrimination is widespread, causing religious, social,
economic and political barriers and obstructs for dalits populations in the Nepalese society.
Generally no actions are taken against the practitioners of this type of discrimination. This can
largely be seen as a contradiction between the formal legal remedies and their efficiency. Dalits
were behaved inhumanly even after the success of democratic revolution of 1951, 1990 and
even after revolution of 2006 (2062-2063) is still the same.
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In the course of making Nepal free from discrimination and to set up an equlitable and
the just society in the country, many works in the area of legal, political and socio-cultural
dimensions have to be done. Merely amending or annulling some of the legal provisions which
contradict with the constitutional fundamental rights and international bills of rights would not
be enough.
This assessment will study VDC Parsa and Malanguawa municipality, malangawa is
located in the southern part of Sarlahi district near the boarder of India. And VDC parsa is
located about 9 km in the east part of Malangawa municipality and it is also near the boarder of
India. Culturally , madheshi dalit and madheshi non-dalits are same .In other words, they have
the same culture butdifferent in behaviour. Non dalits are not behave equal to dalits.
Their marriage ceromoni is same . But dalits and non dalits are not marry with each
other. If dalits marry to non dalits ,dalits are forced to leave the village or get hard punishment .
If non dalits marry to dalits ,they are not allow to live with their family. Both are hindus and
both worship to same God, But dalits are not alloed to worship the God with non dalits.
Dalits have not given the right to inter the temple. In non dalits anniversary ,dalits are
not allowed participate. It will study 100households . The inhabitation ofdalits in these areas
are: Chamar, Mushahar, Dushadh, Dom, Mestar, Tatma, Katbe. And non dalits are : yadav, Teli,
Koiri, Brahaman, Kaysth , Kumal, Dhanuk, Sonar ,Lohar and so on.
1.2 Statement of the Problem
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The problem of Madheshi dalits vary from one place to another from towns to villages.
The problems are not limited due to the place or the occupations nor confined within their
community or beyond it. They have to face the problem in modern times due to their lack of
education, lack of employment opportunities, and lack of their proportional representation in
political, administration and legal sectors and so forth.
Madheshi dalits are still lack free assesses to tea stalls, temples, educational institutions
and other public places. They are restricted from studying in various Sanskrit educational
constitutions. Most of Madheshi dalits are landless and without resources. Their major
occupation is to work in farmland as labor. Their traditional occupation is regarded as lessrespect.
They earn very scanty money discrimination is found in term of wages between men
and women for the nature of work. Being regarded as untouchable, they cannot work in hotel,
own shop of trading consumer goods and milk. It is difficult for them to get agriculture credit
and employment and due to malnutrition, illiteracy; hard work and giving birth to children
every year, women are living with detoriated health.
Their average age is 50 years where as the national expectancy rate of women is 55
years. They are also suffering from unwanted social discrimination, family violence, social and
economic exploitation and rape. Practice of untouchability and social discrimination are the
result of existing feudal system unless this system is totally abolished, Madhesi Dalits cannot
free from malpractices.
So, the main problems of this study are as:
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The areas and events in terms of social, cultural, religious/ritualistic preferences,
economic and development activities, where the inter-caste relationship needs and the level
practices of inter-caste relationship among of Dalits and non-Dalits have no enough measured.
This is a main problem of my study.
It is well known that the constitution and laws of Nepal have restricted to do castebased discrimination and denial to establish the inter-caste relationship. But it is need to
measures effective implementation and practices of those constitutional and legal provisions.
This is a problem.
The social, cultural and religious norms and values have been becoming the obstacles of
inter-caste relationship among of Dalits-and non-Dalits. Where and how it is performing?
The areas of inter-caste relationship need to extend and more harmonious among the
Dalits and non-Dalits in Terai-Madhes. But how it would be possible?
1.3 Research Questions
a) What are the areas and events in terms of social, cultural, religious/ritualistic
preferences, economic and development activities, where the inter-caste
relationship needs?
b) What extent and how the inter-caste relationship has practiced among of Dalits
and non-Dalits?
c) How effectively implemented and practiced the constitutional and legal
provisions in term of Dalits and non-Dalits inter-caste relationship?
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d) Why and how the social, cultural and religious norms and values have been
becoming the obstacles of inter-caste relationship among of Dalits-and nonDalits?
e) Can we extend the areas of inter-caste relationship and more harmonious
among the Dalits and non-Dalits in Terai-Madhes?
1.4Objective of the Study
The overall objectives of the study are to present a picture of the pattern of daily
interaction and inter-caste relationship among Madheshi Dalits and Madheshi non Dalits. To
study the stoical, cultural, religious, ritualistic structure, values, norms, which are intricate and
linked with overall caste-based discrimination in Nepal? Furthermore, my objective is to show
how these actions of discriminations' are manifested in the daily inter-caste interaction and
relationship and the role of constitutional and legal provisions related to caste-based
discrimination and inter-caste relationship as well.
The main objectives of this study are
a) To identify the areas and events of relationship among the Dalits and non-Dalits in terms
of social, cultural, religious/ritualistic, and economic and development perspectives.
b) To explore the level and practices of inter-caste relationship among of Dalits and nonDalits in proposed study areas.
c) To explore the effectiveness in term of implementation and practices of constitutional
and legal provisions in Dalits and non-Dalits inter-caste relationship perspectives.
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d) To trace out the social, cultural and religious norms and values, that have been
becoming as obstacles of inter-caste relationship among Dalits-and non-Dalits for
centuries.
e) To find out the areas of extension and way of harmonious inter-caste relationship
among the Dalits and non-Dalits in Terai-Madhes.
1.5 Importance of the Study
Untouchability is social maladies. Hard workers and skillful persons who used to serve
them and others also were boycotted from mainstream of the society. They are the precious
germs but they have been neglected. They have been socially suppressed, economically
exploited, politically voiceless and educationally backward. Solving this problem is essential for
peaceful, secured and congenial atmosphere. Quick and timely actions will help them to build
up the confidence and sense of belongingness.
Realizing this fact, social transformation should be established and assured to dalits.
These projects are expected in discussion and sharing with them in indispensable for desired
qualitative change. This study which intends to analyze the impacts of untouchability is forming
just society. It gives the information about untouchability of the study area.
This study may be useful for the policy maker, planners, researchers and donors for
research regarding condition and crimes of untouchability for social transformation of
concerning area.
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CHAPTER – TWO
LITERATURE REVIEW
According to hindu religion, the hindu social organization is traditionally divided into
substrata respectively as Dwija and Ekaja. The Duija comprises three higher varnas such as
Brahman, Kshyatriya and Vaishya but Ekaja or Shudhra consist of lower castes who are meant
to serve the higher castes or Dwija. During the vedic period, Shurdha was considered as
untouchable (Ghurye, 1969). They had no civil or religious rights in the society. Mohanty (2003)
says, "the disabilities they faced during that time were handed down to the Panchamas in
subsequent period. During this period, the Shudhra secured to be a class of domestic servant,
approximating very nearly to the position of slaves (ibid. 50). It was because of the fact that
they had to serve the upper varnas due to their origin from the feet of the creator" (p. 44).
I agree the social, religious and historical background of R.P. Mohanty. According to him
Dalits were not given any kinds of equal right like other caste. They had to do the lowest work
of the highest caste but he has not mentioned the psychological suppression and inter-caste
relationship. I will depict and describe the particular phenomena by obtaining full information
from the field of my research.
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'Dalit' is a Sanskrit world which means poor, down-trodden, oppressed, broken an so
forth (S.K., 2002). It ss coined by Dr. Ambedkar. But it was Mohatma Jyotiba Phuel, the great
social activist from Maharastra, who made use of it in a big way in his writing and speeches in
19th century.
I agree the definition of S.K. Chahal. According to him Dalit is poor, treated cruelly and
inhumanly in the society. But he has not mentioned political and education awareness of the
Dalit. There is also not mentioned about inter-caste relationship. So, I will describe the
particular phenomena by obtaining full knowledge from the field of my research.
Broadly speaking 'Dalit' is that section of people who were placed at the lowest rang of
the hindu who were placed at the lowest rung of the hindu society. They were treated
untouchables and were known by different names such as exterior castes, out-castes,
depressed classes, scheduled castes, Harijans, ex-untouchables (M.N. Sivprakasam 2002).
Scheduled castes was used by Birtish in the government of India. In act, 1935 at first (Shah,
2001), in sameway, Mahatma Gandhi was used the 'Dalits' as Harijans which means 'man of
god' is 1931 but it was not acceptable to dalit.
According to Hindu religion, castes are divided into four varnsas: Brahaman, Kshetriya,
Baisya and Shudras. Shudras were called Dalits or lowest caste and regarded unholy. It
happened so in Nepal during the Lichhavi king Man Dev, untouchability existed in India at the
same time and it deeply influenced the Lichhavi Mandev. He started caste system in Nepal, too.
Terai Dalits are discriminated and exploited not only the upper caste and other
backward caste too. (LANCAU, Nepal)
23
Dalits are economically exploited socially unrespected, politically ignored and voiceless,
psychological demoralized and educationally excluded (NDC; Ktm).
Shah and M.N. SV Prakashan give the different of dalits. But they have not mentioned
the reasons that make them 'Dalits'. There is not also mentioned about intercaste relationship.
So, I will gain full knowledge about these phenomena from the field of my research.
DDF is not mentioned about the relationship between the Madheshi Dalits and
Madheshi non-Dalits. So, I will gain full knowledge about these matters from the field of my
research.
The Terai Dalits are discriminated and exploited by upper caste as well as backward
caste of LANCAU, Nep. But the types of discrimination not mentioned.
No person shall, underground of caste, descenty, community or occupuation, be subject
to racial discrimination and untouchability in any form. Such a diceriminatary act shall be liable
to punishment and victim shall be entitled to compensation as provided by the law.( ICN 2063).
This has been only written inn paper but no one follow in behavior. So, I will find out the
reason the behind it from the field of my research.
Dalit or untouchable communities have the lowest status in hindu the social structure.
Dalits who constitute over 11 percent of the total population are discriminated by Upper cost
Hindus because of deep rooted beliefs fostered ironically by the religion itself.( NNDSWO).
24
With help of my research, I will bring the change between dalits and non dalits about this bad
concept.
According to National Dalit strategy Report (2002), there are three major hill dalit
groups in the eastern and central region, Kami(black smith or iron workers), Sarki(cobbler or
leather workers) and Damai(tailors and musician), in western, Midwestern and far western
region there are many other groups with in them such Gaine( singer and musician),Badi(
dancer). (NNDSWO).
One group known as dalits have been sinck of cast discrimination in Nepalese society
since 100 years.
They are exculed social culture and economic. Although any one has not based on inter cast
marriage between dalits and non dalits. But inter cast marriage between dalits and non dalits
have not still accepted in present Nepalese society.( Kansar and Ghimire, 2009).
With the help of my research, I will find out causes that influence non dalits and dalits
not to inter caste marriage.
Untouchability is one the hall markers of Hindu society, culture and religion. One of the
greatest crimes against humanity in the practice of untouchability. Hindus practice
untouchability on two fronts; certain caste ( dalits) and women ; dalits are treated as
untouchables round the year where as Hindu women both ‘ high’ and ‘low’ castes are treated
as untouchable temporally during mention and child delivery.(FEDO)
25
With the help of my research I will bring aware the society about the untouchabiluity.
Madhesh is a nation. Madheshies are indigenous community of Madhesh. They have
been living ancient age in Madhesh. But they have not come from India or that is not truth.
The culture and tradition of Madheshiesh are very old. They have their own identity. The
culture of Madhesh from east to west is same. The economic life style is also same.(sah).
Nepalese society is divided clearly into two parts ; touchable and untouchable .The
castes whose water is accepted is touchable and whose water is not accepted is untouchable
.Touchable castes do not accept water , food, water , not marry with them and do not allow
them to enter their home .In this way , lower castes are not allowed to enter many temples ,
well, hotel, shops .(NDC)
I agree the social relation of NDC. According to NDC, dalits are not given equal right in
the society. They had lowest rank in society but it has not mentioned other relation like
political, cultural, and religious and so on. So, I will depict and describe the particular
phenomena by obtaining full information from the field of my research.
Madheshi dalit are very poor and backward. They have not permanent job. They have
not their own land. They are living even shortage of economic. They do not pay attention in
their health and they are discriminated by non-dalits (Lohar ,Siv shankar Thakur, 2066).
I agree the economical relation of Lohar, Siv Shankar Thakur but he has not mentioned
social, cultural, religious relation in his article. So, I will describe this relation by obtaining full
information from field of my research.
26
Untouchability is rooted in Nepalese society due to political, economic, and religious.
The lifestyle of Nepalese dalits is very pitiable because of landless, unemployment, phadalism,
exploitation and oppression. Mainly all the dalits are landless. The main cause's dalits to be
backward is that they are not participated in any sectors of government (Biswakarma, Kisan).
,Lamjel, B.K.)
I agree the political, economical, and religious relation of Kisan, Biswakarma, Lamjel, and
BK but they have not mention the social and cultural relation. So I will seek the information
about these.
Early Hindu society was sharply divided into the ruling and ruled classes. The Brahamans
and Kshatriyas were ruling class and the ruled were vaishya and Shudras (Shastri, 1997), Tulsi
Das, a writer of the Ramayana, said that shudras must be controlled by beating them as drum
(Kisan, yam).
Second World Conference against Racism announced "Racism and Racial discrimination
" is tortured continuously, it has to avoid totally in the world . It also announced that aparthied
means hateful concept against human prestige, crime against humanity and challenges against
world peace and protection (NDC).
It will be public crime who discriminates on the basis of caste. Marriage, festivals,
baptism, birthday, death ceremony are said social behavior. People of dalit community could
not equality, justice, human prestige in society. Dalits are economically very poor. So, dalits are
implemented the samajik sudhar aen 2063 to get rid of poverty and of their children future
(Samajik Sudhar Aen 2063).
Avoid the discrimination of untouchability based on casteism. Stop traditional, system
and behaviour done on the basis of historical, philosophical or religiously (Chhuwachhut
Sambandhi Bidhek 2053).
27
CHAPTER – THREE
RESEARCH METHODOLOGY
3.1 Research Design
In my research study I will follow the qualitative method. In this process, using
key informant inter-view , qualitative and quantative data will collect and present the data
with figure but later will interpret data in language as qualitative method which shows the data
in figure and the process which related with logic that is qualitative research.
3.2 Selection of study area and respondents
The selected study area is V.D.C. Parsa and Malangawa Municipality of Sarlahi district.
From this are 100 households will be surveyed. Among them there 75 per cent households of
Dalits and 25 per cent households of non Dalits will be selected in snowball sampling method.
3.3 Rational of the Selection of Study Area
Many researchers feel difficulty in collecting data due to lack of data available. It is
difficult to cover large area for research study because of several reasons like lack of time,
economic, state of conflict and so on. This study will be conducted VDC-Parsa and Malangawa
Municipality of Sarlahi district. Before this, nobody has studied earlier as for as it is.
3.4 Source of Data
28
The study is based on the consideration of primary and secondary data. The primary
data will be collected from the study area by researcher himself whereas the secondary data
will be obtained from different books, journals, DIO, articles, published and unpublished
literature and other offices.
3.5Data Collection Tools and Techniques
The present study will mainly be based on the primary information collected through
field survey by direct observation, interview, questionnaire and key information.
3.6 Questionnaire Survey
Structured and semi-structured questionnaire will be prepared to collect hidden ideas
and information about inter-caste relationship. The respondents will be requested to fill up the
questionnaire. In case of the respondents who cannot fill up the questionnaire, the questions
will be asked to respondents and answers will be filled up to collect the required data by
researcher himself.
3.7 Key Informant Interview
The primary data will also be collected from key informants using the semi or
unstructured interview method. The interviewers will be selected on the basis of gender,
education, their participation in public affair works, government jobs, INGOs, member of VDC
and Municipality and other general people from Dalits and non-dalits.
3.8 Field Visit and Observation
29
Observation in the field can provide several information that cannot actually obtained
through the survey. The public places, fists and festivals, social and cultural activities, ritualistic
performance, economic and development field will be observed. Also the data will be recorded
while observing the various public and private activities related with inter-caste relationship.
The public place, taps, school, hotels, temples also will be observed.
3.9Focus Group Discussion
The focus group discussion will be conducted in separate wards with the active
participation of woman, man and school children from Dalits and non-Dalits. The discussion will
focus more in inter-caste relationship and its affects daily life.
3.10 Limitation of the Study
This study will be based on and limited to the Madhesi Dalits, and inter-caste
relationship with non-Dalits of VDC Parsa and Malangawa Municipality of Sarlahi district. The
study will be very specific like that of case studies. So, the conclusive drawn from its study will
be more indicative rather than conclusive. The conclusion might not be generalized for the
whole. But, the inferences might be valid to some extent to these areas, which have similar
condition of Madheshi dalits.
Chapter- four
Data Analysis and Interpretation
This chapter deals with the analysis and interpretation of the data. When the task of data
collection was over, the required data and information were processed naturally and tabulated
30
systematically. Since the research is limited to madheshi dalits and inter-caste relationship, the
data were analyzed based on the responses from dalits and non-dalits under the following
components.
.Social relationship
.Religious relationship
.Cultural relationship
.Political relationship
4.1 Social relationship
Figure-1
Acceptaton of dalit’s food and water by non-dalits
6%
accept
Not accept
94%
31
I asked hundred people(50 dalits &50 n0n-dalits) about their attitudes towards acceptance of
food and water from vdc parsa and Malangawa municipality of sarlahi district and found that
three non-dalits respondents out of 50 expressed their positive attitude or accept dalit‘s food and
water.and fourty seven non-dalit respondents out of 50, expressed negative attitude towards
acceptance of dalit;s food and water. On the other hand, 50 dalits accept non-dalit`s food and
water. The percentage of the non-dalit respondents about in the favour of acceptance of dalit’s
food and water is (6%) and in against (94%) where as 100% dalits accept non-dalit`s food and
water.
Figure-2
Percentage of non-dalit s about entrance insidetheir home to dalits
80%
60%
80%
40%
20%
12%
8%
0%
accept
not accept
neutral
32
Iasked hundred people(50 dalits &50 n0n-dalits) about their attitudes towards entrance inside
their home from vdc parsa and Malangawa municipality of sarlahi district and found that six
non-dalits respondents out of 50 expressed their positive attitude or allow dalits to enter inside
their room and fourty non-dalit respondents out of 50, expressed negative attitude towards
entrance dalits inside their home. On the other hand, 50 dalits accept or allow non-dalits inside
their home and four non-dalit respondents out of 50are neutral.
4.2 Religious Relation
Figure-3
Views of non-dalits about the participation of dalit in religious activities
4%
7%
33
I asked fifty non-dalits people about their attitudes towards participation of dalits in religious
activities from vdc parsa and Malangawa municipality of sarlahi district and found that (7% )
of non-dalits respondents expressed their attitude in favour of participation and (89%) of nondalit respondents expressed negative attitude towards participation of dalits and (4%) of nondalit respondents are neutral.
4.3 Cultural Relation
Figure-4
Perception of non-dalits about inter-caste marriage with dalits
1
9%
5%
Favour 2
Against 3
Unknown4
5
86%
34
I asked fifty non-dalits people about their attitudes towards inter-caste marriage with dalits from
vdc parsa and Malangawa municipality of sarlahi district and found that (5% ) of non-dalits
respondents expressed their attitude in favour of inter-caste marriage and (86%) of non-dalit
respondents expressed negative attitude towards participation of dalits and (9%) of non-dalit
respondents are neutral.
Figure-5
Invitation of dalits in festivals by non- dalits
1
8%
0.8
1
0.6
invite
0.4
2
Not invite
3
0.2
0
invite
92%
8%
I asked fifty non-dalits people about their attitudes towards invitation of dalits in festivals from
vdc parsa and Malangawa municipality of sarlahi district and found that (8% ) of non-dalits
respondents invite dalits in festivals and (92%) of non-dalit respondents expressed negative
attitude towards invitation of dalits.
4.4 Political relationship
35
Figure-6
View of dalits about participation indevelopmental construction
98%
10000%
8000%
6000%
98
4000%
2000%
0%
2%
participate
not participate
I asked fifty dalits people about their attitudes towards participation in developmental
construction from vdc parsa and Malangawa municipality of sarlahi district and found that (2%
) of dalits are participated and (98%) of dalits are participated.
Chapter-five
5.1Psychological Effect
All dalits & non-dalits (respondents) mention that psychological effect of caste
discrimination is indeed “the mother of all problems.” They opined that social, religious,
cultural, economical and political effects are also directly associated with psychological effect.
many dalits, intellectuals, leader and activists agreed that centuries of caste based
untouchability have brutally damaged their psychological paralyzing their efforts not only to get
rid of development problems associated with food security, education, health etc . but also to
protest against such inhuman discrimination. Many dalit respondents felt that positive
36
psychological attitude is a power house of success but it turns into negative then it paralyzes
individual. Many non-dalits respondents argued very strongly that it is not non-dalits who have
destroyed their self confidence but it is their own inferiority complex that is responsible for
such a sad state of affairs.
All respondent of dalits community said that they all have an attitude of silent
acceptance of untouchability due to their inferiority complex. Most of the respondents said
that although they now know that untouchability is socially constructed, they all were
socialized since their childhood to accept untouchability as their fate written by the Bhavi
(fate).
5.2 Social effect
Many dalits respondents from this study are suggested that social effect is another very
important effect of inter-caste relationship. Both dalits and non-dalits live in same society but
they don’t eat together,don’t sit together. Non dalits don’t eat food, drink water touched by
dolts. If they do so, society punishes both dalits and non-dalits. So , society has its own rules
and regulation. So to get ride of such problem or to create good relation between them
awareness most spread in the society.
5.3 Religious effect:
Religious effect is another effect of inter-caste relationship. Due to religion dalits are
discriminated by non-dalits. Both dalits and non- dalits follow the same religion but dalits sare
37
not allowed to enter the temple, to participate in the religious activities where as non-dalits are
allowed and participated in those activities.
5.4Cultural effects
Cultural effect is also another effect of inter-caste relationship. Both Madheshi dalits and
Madheshi non- dalits have same culture. Nothing is different of them but they don’t get married
to each other. If they do so they are boycotted or punished culturally. All the dalit respondents
said that they are not participated in any festival together. Daluts are not invited in non- dalits
marriage and other cultural activities. So culture ppay very important role in thee relationship.
5.5 Legal effect
It is another effect of inter-caste relationship . Many dalits respondents from
this study are said that they have felt difficulty in getting legal treatment and get no justice
where ever they go to police station, municipality, district offices and courts. Also, they noted
that many dalits have no idea or courage to go to any of these agencies due to lack of
awareness and self confidence . They don’t have faith in the law that it could protect them
discrimination.
5.6Political effect
38
It is another most important factor that effect of inter-caste relationship . Most of dalits
respondents of my study area of research said that dalits are politically voiceless and powerless.
They are not involve in major post of parties. They are limited in only volunteers . They are also
said that they are only involved in development construction as the name of inclusion.
5.7 Economical effect
It is important effect of inter-caste relationship. Most of dalit’s respondents
agreed that most of dalits are poor, landless, unemployment, labour and without resource.
Non-dalits are not counted them as human beings. They are always discriminated by non-dalits
. But non-dalits behave rich dalits better than poor.
5.8 Educational effect
This is also very important effect of inter-caste relationship. It brings change in
human life style as well as in society. It awares the people about their right. Many respondents
agreed that many dalits are uneducated.All non-dalits are not call dalits respectively. Dalit get s
misbehaviour from non-dalits due to education .But educated dalits get less misbehaviour
than uneducated dalits .
Chapter-Six
Summary, conclusion and recommendations
6.1 Summary
Nepal is land of various castes, creeds and different ethnic groups settled in different
parts of country. Madheshi dalits are very backward community living in Terai. Dalits are
economically exploited socially unrespected, politically ignored and voiceless, psychological
demoralized and educationally excluded.
39
The present study focus on social, cultural, religious, political,
educational and economical relationship between madheshi dalits and madheshi-non dalits .
The overall objectives of the study are to present a picture of the pattern of daily interaction
and inter-caste relationship among Madheshi Dalits and Madheshi non Dalits. To study the
stoical, cultural, religious, ritualistic structure, values, norms, which are intricate and linked with
overall caste-based discrimination in Nepal? Furthermore, my objective is to show how these
actions of discriminations' are manifested in the daily inter-caste interaction and relationship
and the role of constitutional and legal provisions related to caste-based discrimination and
inter-caste relationship as well.
In my research study I will follow the qualitative method. In this process, using key
informant inter-view , qualitative and quantative data will collect and present the data with
figure but later will interpret data in language as qualitative method which shows the data in
figure and the process which related with logic that is qualitative research.
Madheshi dalit respondents believe that psychological effect is greatest effect of intercaste relationship that has domains effect on others . similarly , The other important effect of
inter-caste relationship is legal effect and these are getting difficulty in getting legal treatment
and get no justice where ever they go , decreasing faith in law and beating and torture in police
custody. In same way, political, cultural, religious effects of inter-caste relationship are creation
of tension and conflict while exercising religious right by dalits .
6.2 Conclusion
After analyzing in detail a study of madheshi dalit and inter-caste relationship of VDC
Parsa and Malangawa municipality of sarlahi district, the following conclusions have been
derived:-
40
(1) Most of madheshi dalits are poor, landless, unemployment and without resource.They
are not access to education opportunities, political power and employment opportunities
due to caste discrimination .
(2) Madheshi dalits are socially suppress, politically voiceless, economically exploited,
educationally backward , culturally unrespected and legally ignored . That is why there is
not good relation between dalits and non –dalits.
(3) Social, religious, cultural, political, educational , economical and legal factors are main
factors that effect in the relation of dalits and non-dalits.
(4) Inter-caste marriage between dalits and non-dalits is still not acceptable in madheshi
society.
(5) Dalits have no knowledge about their right, That is why, they are discriminated by nondalits.
(6) Educated and rich dalits get good behavior than uneducated and poor dalits by non-dalits.
(7) Both dalits and non-dalits follow the same religion but dalits are not participated in
religious activities.
(8) Both have same culture but non-dalits are participated in cultural activities where as
dalits are not participated.
63Recommendation
This study “madheshi dalits and inter-caste relationship” is very burning issues of our
country. Madheshi dalits and non- dalits live in same socity, follow same culture,
tradition ,customs and religion but there is very gap in their caste relationship. They have
not still good relation between them. So, after analyzing the detail study of this research ,
I give the following suggestions to improve in their inter-caste relationship.
41
 Social awareness needs to be created both the dalits and non-dalits so that one does
not discriminate against the other.
 Modernize occupation skills of dalits in creation of self-employment opportunities
because for their prestigious job.
 They have a very low educational status and feel socially depressed, so for uplifting their
capacity building, employment oriented programme should be launched.
 The government should lunch some credit packaged programme in this community.
 Skill development Training needs to be launched to the entrepreneurs.
 Reservation system should be implemented in different sector of nation.
 Scholarship for child education should be provided to Dalits. This may initiate Dalit to
send all of their children’s to the schools.
 National code and constitution should be implement for the end of the untouchabality and
caste based discrimination
 Dalits should be participated in all the religious activities in the society.
 Dalits should be participated in all the cultural activities in the society.
 Couple of inter-caste marriage should be promoted.
42
Bibliography And REFERENCE
Chahal, S.K., 2002, Dalits Petronised, Shubhi Publication, India.
Dahal, Dilli Ram et al. 2002, National Dalit Strategy Report, Kathmandu: National Planning
Comission, HMG/ Nepal.
LANCAU Nepal, 2006, Intra Dalit Discrimination, Status of Terai Dalit. Ktm. Nepal.
Madhesi Dalit Development Federation, 2065 V.S., Ekaisau Satabdeema Madhesi Dalit
Samudaya, Kathmandu.
Mohanty, R.P., 2003, Dalit Development & Change, Discovery Publishing, India.
National Dalit Commission 2003, Bishwarkarma, Deepak J. and Min Bishwarkarma,eds 2060 V.S.
Nepalma Dalit Samudayko Sthiti, Kathmandu
National Dalit Commission, Madheshi Dalit Samudayako Parichayatmak Pustika, Kathmandu,
Nepal.
Shah, Ghyanshyam, 2001, Dalit Identity and Politics, Sage Publication, India.
Sivaprakasam, M.N. 2003, Dalit & Social Mobilization, New Delhi, India.
The Interim Constitution of Nepal, 2063, Ktm, Nepal
Kansakar and Ghimire, 2009, Resresch Summary: Intricacies of Inter Caste marriage between
dalits and non dalits: Couples perspective, SNV Nepal, Ktm.
Nepal National Dalit Social Welfare organization, 2006, Lalitpur.
Feminist Dalit Organization 2005, Dalit of Nepal Issuess chanallenge, Lalitapur, Nepal.
43
Sah Prabhu, Madheshi Samasya ra Aandolan Ko Prashana
Biswakarma, Kisan, lamjel and BK, 2006, Nepali Dalit AandolankoSanchhipt Itihas,Anpurn offset
press, ktm
Kisan Yam, 2005, The Nepali dalit Social Movement, Sangrila Printing, ktm
National Dalit Commission, 2066, Naya Nepalma Dalit, Anpurna offset press, ktm
Pant, Batt, Koirala,and Sangaraula, 2058, Chhapama Dalit, Ekta boos , ktm
National Dalit Commission, 2060,Dalit Sambandhi kanooni Prabdhanharuko Sangalo, anpurna
offset press, ktm
National Dalit Commission, 2060, Dalit Samudayko Manaw Adhikarsang Sambandhit Antarstriya
Mahasandhi R Nepal Kanoon,Anpurna offset press, ktm
Biswakarma, Kisan, lamjel and BK, 2006, Nepali Dalit AandolankoSanchhipt Itihas,Anpurn offset
press, ktm
Kisan Yam, 2005, The Nepali dalit Social Movement, Sangrila Printing, ktm
National Dalit Commission, 2066, Naya Nepalma Dalit, Anpurna offset press, ktm
Pant, Batt, Koirala,and Sangaraula, 2058, Chhapama Dalit, Ekta boos , ktm
National Dalit Commission, 2060,Dalit Sambandhi kanooni Prabdhanharuko Sangalo, anpurna
offset press, ktm
National Dalit Commission, 2060, Dalit Samudayko Manaw Adhikarsang Sambandhit Antarstriya
Mahasandhi R Nepal Kanoon,Anpurna offset press, ktm
44
Appendices
Appendix A
Questionnaire
Research Title: madheshi Dalit and Inter-caste Relationship
Name:
Age:
VDC/ Municipality:
Occupation:
Edu. Status:
Economical status:
Date:
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Do dalits and non-dalits live in same society?
Which castes live in your society?
Which religion do the people follow living in your society?
Which religion do the dalits follow living in your society?
Is the religion of dalits and non-dalits same or different?
Are the religion and culture of dalits and non-dalits same?
Are the customsof dalits and non-dalits of your village same or difference?
whichcustoms are same?
Does which areas of human daily life of all people need coordination?
Does which area of dalits and non-dalits need coordination?
Do non-dalits call or not dalits in baptism, marriage death ceremony?
Why do not call?
Do eat in same place or separate after calling?
Why did it happen?
Do dalits call non-dalits in customs like marriage, death or not?
Why did not call?
45
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

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Do they come after calling or not?
Why did not come?
Do they eat with them or not?
Why did not eat?
Does marriage take place between dalits and non-dalits?
Why didn't it happen?
Is it good to be marriage with dalit and not dalit or not?
What sort of response do they express if children of dalit and non dalit elope after their
love?
What do you know about lawwhich saysof marriage between dalits and non dalits?
Why don't marry even after the law open?
Do the non dalits call dalits in their home?
Why didn't allow?
Do you know what the law says?
Do the dalits allow non dalits to enter their home?
Why?
What types of behaviour do the non-dalits do with dalits when they come in their hime?
Sit with them on mat?
Sit seperate?
Give tea or water?
Call prestigiously or not?
What types of behaviourdo the dalits do when non dalits comes in home?
Do the non dalits eat in dalits home?
What do they eat or non eat?
Why didnit they eat?
Do they eat stealy?
Why did they do so?
Do the dalits eat in non dalits home?
Do they eat inside or outside of the home?
Make them to clean pot themselves?
Are dalits allowed to enter in temple?
Are dalits participted in religious activities?
Non dalits too?
Why dalits are alloweded and non dalits are allowed?
Who builts temple? dalits? non dalits? or both?
Why someone is allowed and someone is not allowed althouhg both has built?
Does priest put tika to dalits or not?
Why did not put?
Are temples and God equal for everybody?
Do non dalits invite dalits in their festivals?
In which festivals?
What types behave do they do?
Why did they not invite?
Dalit?
46
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Why did?
Do they participate in developments construction and why?
In which types are participates and why?
What types behave do in source of water tap, well? Why?
Why don't non dalits follow the constitutional and legal system against discrimination?
Do not know?
Are organization not implementing?
Dalit has not access in implemented organization?
What are different in behave of educated and uneducated non-dalits done to dalits?
What types of behave done to educated and uneducated dalits by non-dalits?
What types of behave done to dalits by rich and poor non-dalits?
What types of behave done to rich and poor dalits by non-dalits
What types of behave done to powerful and powerless dalits by non-dalits.
47
48