We have overcome
The national protests of 1950, 1990 and 2006 are very important events in the history of Nepal. These demonstrations were conducted for democracy and were organized and led by nationally recognized political parties. The 1950 revolution introduced democracy in Nepal, 1990 is remembered for bringing the multiparty system and 2006 for establishing people-centric democracy.
There was one movement that emerged particularly in the Tarai/Madhes region in January 2007. It was spontaneous, self-motivated and not organized or led by the national political parties. However, the Madhesi Janadhikar Forum (not a political party at that time) led by Upendra Yadav played a vital role. The agitation lasted for more than a month, and more than 35 people attained martyrdom. Leaders and cadres of different political parties, intellectuals and the common Madhesi people participated in this movement.
This protest was sparked by the murder of a student Ramesh Mahato by Maoists in Lahan and spread all over the plains. Lahan is a small town on the East-West Highway. The major cause behind the protest in Tarai was the state’s unfair policy towards Madhesis and the tendency of neglecting their existence. In January 2012, I visited Lahan and tried to focus on the changes and the people’s sentiments after that historical movement.
Ram Saraya Sada, a rickshaw puller from Padaria of Lahan, described the changes that came after the Madhes Movement. “I am from a poor and excluded family. I do not own any land. In January 2007, a massive people’s movement took place. I never saw such a huge mass of angry people in my life. People of all castes and creeds, especially Madhesis, poured out to demand an end to discrimination and prejudice backed by the state and its ruling classes. Pahadi (hill) people also came to express their solidarity with the movement. After the movement, I have been feeling more freedom. No one can humiliate me as a “dhoti”, “bhaiya” or “Mushar”. The movement has inspired us as we can speak and make decisions freely. It has enhanced our self-confidence. Pahade humiliation has ended as they had been identifying us as other citizens instead of Nepali.”
Gyanu Thapa, a 40-year-old woman who has been running a small hotel for the last 22 years, said, “I never felt humiliated in Lahan as being a Pahade. It has been said that some Pahadis left Lahan due to the Madhes Movement. But I think they fled due to rumours. I found out that some local groups had demanded donations from the Pahade community in the name of Madhes, and negative rumours began circulating. However, Lahan is at peace.”
Thegendra Raj Panta, a permanent resident of Chatari VDC of Siraha near the Nepal-India border, fluent speaker of the local language and owner of a stationery store, said, “The protest happened because our political parties did not pay attention to Tarai problem. The egocentric Khasa-oriented state has never treated Madhesis as Nepalis. As for me, I never felt humiliated despite being a Pahadi living in a Madhesi-majority area. I was born and grew up in a small village in Siraha. I know the local culture well and I respect it. We should respect each other.”
After the movement, the existence of Madhesis has been asserted. The movement dismantled the traditional concept of nationalism propounded by Mahendra, and established the real feel of pluralism in Nepal. Some have accused the Madhes Movement of being an ethnic uprising, but this argument is not logical as all sections of the Tarai/Madhes population such as Muslim, Tharu, Yadav and Dalit participated in it. Subsequently, social movements like the Tharu, Janajati, Dalit, Muslim and OBC movements broke out for equality and social justice. Therefore, it was a revolution that gave inspiration to excluded and marginalized groups to fight for equality and social justice.
The foremost political achievements from the Madhes Movement are implementation of proportional representation, formation of electoral area according to population and incorporation of federalism and inclusion in the Interim Constitution. Because of proportional representation, excluded and marginalized groups have been included in the Constitutional Assembly (CA). After the 2007 movement, Madhesi presence in the state machinery has been gradually increasing. Nepal’s first president and vice-president are both Madhesis. Due to the emergence of Madhesis in politics, the hegemony of national political parties is headed towards an end.
Meanwhile, Madhesi society, previously referred to as being traditional, is now drastically changing. The movement played a vital role in bringing Madhesis closer. Interaction between Madhesis in the east and the west is deepening. I noticed some social ground realities that the trend of inter-caste marriage among Madhesis is now increasing too. Interaction between Madhesis and Pahadis is also going in the normal way. Before the Madhes movement, there was dominance
and hegemony of Pahadis, that is, the interaction was one-way; now it is becoming two-way. Inter-caste marriages between Madhesis and Pahadis are also increasing. I think it is more important and it is a mark of synchronization and assimilation too.
Nevertheless, shifting of the old administration offices from the Tarai district capital to the highway was a cruel political decision by the previous government. It is creating some fissures between Madhesis and Pahadis and it may give rise to violence. Crime and corruption are rampant in Nepal, and they are seen more in Madhes. The transitional period should be concluded to bring an to end such trends.
Armed groups played an important role in the Madhes Movement, now they are likely waiting for a federal republican constitution. If the new constitution does not address Madhesi issues, they may unite for a struggle. All the Madhesis are waiting to see how the CA handles their concerns.
Chaudhary is the author of Nepalko Madheshi Samaj, and Tarai/Madhesh of Nepal
Posted on: 2012-01-25 07:44
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